Buddhist Hour
Radio Broadcast 239 for Sunday 24 August 2002
on Hillside
Radio 88.0 FM
Glossary
Iddhi (Pali): success or
achievement, being the outcome of persistent efforts in training in a
particular direction
Jataka: a collection of stories of the
Buddha’s former lives
Patihariya (Pali): miracles,
implies the virtues as the outcome of persistent and dedicated
efforts
Stupa (Pali: Thupa): in the Buddhist context: a burial
mound developed into a structure (stupa) that contains relics of a
Buddha, Paccekabuddha, Tathagata or an accomplished disciple of a
Tathagata
Viriya (Pali): vigour, energy, effort, strength.
Today’s program is titled:
The outcome of
persistence and dedicated efforts
In our Memorandum of Association of the Buddhist
Discussion Centre (Upwey) Ltd., one of the objects that the Centre is
established for is:
To investigate unexplained laws of Nature
and the powers latent in man.
It is possible to investigate
the unexplained laws of Nature and the powers latent in man through
persistence and dedicated efforts.
The French photographer
Henri Cartier-Bresson quotes that “Success depends on one’s
general culture, on one’s set of values, one’s clarity of
mind and vivacity. The thing to be most feared is the artificially
contrived, the contrary of life” (Cartier, Harpers 1961).
In
Buddha Dhamma culture, patihariya (miracles) is the outcome of
persistent and dedicated efforts. Patihariya leads one to iddhi
(success or achievement).
In the Jataka stories, a collection
of stories of the Buddha’s former lives, are many ‘miracles’
that might seem impossible for anyone to do. The term miracle as used
in the Jataka stories occurred in the times when the mind development
was predominant. At that time, these ‘miracles’ were viewed
as being commonplace in many cases. In official science of modern
times we have ‘scientific miracles’ such as spaceships.
They are regarded as something ‘commonplace’ that occurred
as results of scientific research.
If our ancestors were
brought back to life, they would regard today’s miracles as
impossible. “This is how the criterion on which to judge the
possibility of one thing at one time cannot be based on the data and
the facts of another time” (Venerable Phra Rajadhammanidesa
Thitanano in “Great Reply to Global Questions).
The
miracles of psychic feats are as natural as amazing scientific
achievements of today. The Pali word for this is iddhi, meaning
success or achievement, being the outcome of persistent efforts in
training in that direction.
For example, the success of
gymnasts in the circus on the high trapeze are not possible for other
people who have not trained for this purpose, but to the group of
people who have devotedly trained themselves with determination, such
feats are nothing extraordinary. Other kinds of miracles are that
birds can fly in the air, fish live in water, and ducks can digest
animals with hard shells. Such feats are not the outcome of training
but came naturally with birth.
It must be borne in mind that
most persons are not able to absorb the refined meaning and the
advanced practice of Buddha Dhamma. This is the significance of the
Jataka stories.
Miracles, as translated from the Pali term
patihariya, imply the virtues as the outcome of persistent and
dedicated efforts. They are divided into three categories:
a.
Iddhipatihariya: this implies dramatic, psychic feats such as to be
able to levitate and fly into the air like birds, to walk on the
surface of the water, to create something out of nothing and to turn
something that exists into nothing, and so forth. In modern times we
have witnessed their parallels on the physical plane through the
achievement of science and technology. However, the miracles
(patihariya) in Buddha Dhamma is another kind on another level far
more refined than their physical counterparts, being thereby the
outcome of determined and selfless efforts in spiritual training.
b.
Adesanapatihariya: this is the mind-reading. It implies the ability
to see through a person’s thoughts, emotions and tendencies or
degrees of maturity. It was through this supramundane ability that
the Buddha was enabled to apply his instruction and sermons to suit
each individual listener on each occasion.
c.
Anusasanipatihariya: this implies miracles or wonders of the Buddha’s
Teaching. It withstands the research, experiments and judgement of
all sincere and earnest seekers after the truth. Whoever has studied
Buddha Dhamma and applies it to his or her life and work is sure to
benefit by the results in proportion to his or her level of practice
and degree of maturity, there being nothing to contradict nor nullify
the truth the Buddha has declared.
“Three kinds of
Patihariya
Lord Buddha used in conjunction
Although his real
aim of Dhamma
Was aspirants’ realisation
Of Truths
that are supra-mundane.
But, armed with his Wisdom boundless,
He
realised how he could obtain
The result by
resourcefulness.
There’re those who were still
immature,
but with enough potentiality,
they needed temporary
allure
Ere they realised anything lofty.
Psychic feats are
but stepping-stones
For aggressive, rebellious minds,
Only to
be later outgrown,
When their attitudes are more refined.
Don’t
look down on this miracle.
Without this Patihariya* [*miracle of
psychic feats]
The Buddha would be unable
To establish his
Sasana*
[Message: Dispensation: The Norm and the law]”
(Great
Reply to Global Questions, p. 336).
The Australian newspaper
report this week that “the latest prediction from the National
Climate Centre is that there is a 70 per cent chance the next three
months will be drier than normal in Queensland, NSW (New South
Wales), South Australia and Tasmania” (Kevin Meade, The Nation
p. 3). The 208 public showers on the Gold Coast will be turned off as
the drought is being felt in coastal areas. The drought is the worst
in 60 years. The Gold Coast Mayor Gary Baildon “has called on
residents to pray for rain at their churches next Sunday”.
When
practising Buddha Dhamma, we have a number of methods to request for
rain to come, that might be seen as patihariya (miracle).
To
make offerings to a Stupa and to circumambulate a Stupa is one
method. Great merit can be gained this way. The Buddhist Studies
Review (19,1: 2002, p. 62) talks about the opportunity for persons
that a Stupa provides: “whoever will place flowers or other
offerings at a Stupa, thinking of accomplishments of the buried
person and thus become gladdened at heart, will after death reach
heavenly realms”. By making offerings to a Stupa we can also
request for rain to come when we need it.
In the
Mahaparinibbana-sutta it is reported that the Buddha’s remains
were enshrined in eight Stupas erected by different recipients of the
relics. These were again divided and distributed around the country
by King Asoka with Stupas built over them, and the practice of
building Stupas with relics of the Buddha or other holy persons has
continued ever since.
Mahajnana Amogha Tantric Achariya from
India translated the Sarva Tathagata Hredaya Dhatu Mudre Guhaya
Dharane mantra under the sponsorship of the Chinese Tang Dynasty
Emperor. In an extract from this translation it says:
If a
person builds a Stupa, and writes this Mantra (in Siddhamartha form)
and stores it, once it is stored, the Stupa will appear as if it is
built with seven jewels, with ornaments, decorations and all Buddhas
day and night firmly protect it.
This seven jewels Stupa, the
Treasure of Perfect Relics, with the power of Mantra, stretches
upward to Aksaniskantha (formless heaven), where the Stupa stretched
through, all heavenly beings day and night pay respect, guard it and
present offerings.
It is the present, future, all Tathagatas
Nirmanakaya, the past Tathagatas perfect Relics are in this Dharani,
all the Tathagata Tri Kaya (Dharmakaya, Sambhogakaya and Nirmanakaya)
are also in it.
If persons proceed to the Stupa, prostrate and
do offerings, and circumambulate the Stupa with all kinds of good
wishes, their wishes will be fulfilled.
Buddha said: “If
I pass away, Bhiksu, Bhiksuni, Upasaka and Upasika who would like to
relieve the suffering beings, must prostrate in front of the Stupa
and present offerings, sincerely pronounce out the Dharani word by
word, the Dharani will emanate Buddha’s radiance, these beings
suffering will be relieved and their Enlightened mind will sprout and
grow and they will be reborn into Buddha Pure Land as
wished”.
Venerable Phra Santitthito arrived at the
Buddhist Discussion Centre (Upwey) Limited on 5 January, 1996 to stay
for a short period in residence. A senior Monk of 25 Vassas, Phra
Santitthito Mahathero, was born in Germany and ordained in Thailand.
The Venerable has been resident at our Centre several
times.
Venerable Phra Santitthito, Teacher John D. Hughes and
Students, assembled in our Meditation Hall during the evening of the
5 January 1996. Blessings were given by Phra Santitthito after a puja
in which the relic hairs were deposited into a relic Stupa.
The
prepared Stupa containing the hair relics of Venerable U. Santima was
positioned on our main altar.
Phra Santitthito completed the
relic offering during a still and mild period before sunset, on the
Full Moon Day of 6 January 1996 C.E. by leading our Teacher, John D.
Hughes and Students in circumlocution of the Centre grounds three
times.
John D. Hughes bore the hair relics Stupa on his head
during the circumlocution. The relic Stupa was installed on the main
altar of our Meditation Hall, after the circumlocution.
The
merit of this ceremony is dedicated to the notion of "healing
the ground" for self and others to be well and happy.
Another
Stupa in the Heavenly Chan Garden at our Centre contains Buddha
Relics that provide persons with the opportunity to make offerings.
Many beings can benefit from the great merits achieved through these
offerings.
We can learn to produce the causes for persistence
in Buddha Dhamma practice.
It is the personal background of
each sentient being which provides their framework of how they
measure their progress through the Middle Way. But the real measure
of progress is found in canonical texts, such as the Abhidhamma. The
Abhidhamma is taught at our Centre every Tuesday evening for the next
nine years. You are welcome to call us on 9754 3334 for further
information.
Persistence is needed.
A methodological
necessity to persist is to have the clear view that continuity and
moral responsibility across lives occur without the Upanisadic atman
as controller.
Our Teacher John D. Hughes explains that it is
useful to Students to persist in maintaining five or more precepts
and be considerate to others and themselves.
Students who hold
several precepts and affirm these in proximity to the production of a
recent wholesome background of causes, may obtain insight success
each for himself or herself.
If the Buddha Dhamma is not
practised this life, how could such a rare thing be met with at a
future life?
The objects for which the Buddhist Discussion
Centre (Upwey) Ltd. is established include encouraging the study,
practice and realisation of Buddha Dharma. To actualise these objects
requires the provision of buildings, goods and services and their
continual maintenance. Members need ethical qualities together with a
sense of direction, right effort and persistence to operate and
maintain these services.
Persistence and right effort, in Pali
Viriya, are the tools and support of the good practice mind. The Pali
word viriya has vast meaning and is given to mean vigour, energy,
effort, strength.
It is noteworthy that one of the seven
factors of enlightenment is viriya (energy). Viriya is also one of
the Ten Paramitas (or Perfections).
May you produce the causes
for viriya, persistence and right effort in Buddha Dhamma
practice.
May you develop viriya, persistence and right
effort.
May the patihariya you experience as an outcome of
your persistent and dedicated efforts help you to investigate
unexplained laws of Nature and the powers latent in man without
attachment.
May you have iddhi (success) as a result of your
persistent efforts in Buddha Dhamma training.
May you be well
and happy.
Today’s script was written and edited by
John D. Hughes, Julian Bamford, Evelin Halls, Rilla Pargeter and
Pennie White.
References
Buddha Dhyana Dana Review,
Volume 2 No. 1, “Five Day Meditation Course 27-31 December
1991”, March 1992.
Buddha Dhyana Dana Review, Volume 5
No. 3, December 1995.
Buddhist Studies Review, Vol. 19, No. 1
(2002), p.62. Printed by Linh-So’n Buddhist Association, Upper
Norwood, London.
Buddhist Discussion Centre (Upwey) Ltd.
NEWSLETTER No. 24, September 1988.
The Buddhist Hour Radio
Broadcast on Hillside Radio 18 February 2001, (our reference:
radio126).
Cartier-Bresson, Henry, in “A Dictionary of
Contemporary Quotations”, 1982. David & Charles, Great
Britain, p. 74.
Venerable Phra Rajadhammanidesa (Rabaeb)
Thitanano. “Great Reply to Global Questions”, published by
The Buddhism Promotion Centre of Thailand, Wat Borvoranives Vihara,
Bangkok, Thailand, pp. 332-336.
Meade, Kevin. “Showers
unlikely on the coast”. The Australian, 19 August 2002, The
Nation, p. 3.
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Document
Statistics
Counts
Words: 1845
Sentences: 97
Paragraphs:
70
Syllables: 2865
Averages
Words per sentence:
19.0
Sentences per paragraph: 1.4
Percentages
Passive
Sentences: 31
Readability Statistics
Flesch Grade Level:
12.8
Coleman-Liau Grade Level: 13.6
Bormuth Grade Level:
10.6
Flesch Reading Ease Score: 50.6
Flesch Kincaid Score:
10.5
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