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At our Temple, we use many different types of flags depending on the occasion and purpose for which they are needed. Some examples are: the Australian flag, the Victorian flag, our Dhamma Chakkra logo flag, the multicoloured Buddhist flag and various prayer flags.

Australia is the sixth largest country on earth and since Federation has been united under one flag.

The Deva of Australia who protects Australia does not feel restrained by the political boundaries of Australia and extends northward to our national neighbours.

The State flags that existed before Federation are falling into disuse among the common people. Once again the Devas of the different states are not constrained by the political boundaries of each state.

Over time many flags become relegated to the mists of history. For example the Roman Legions flags probably lasted no more than one thousand years before being lost.

In 1866 A.J. Ryan wrote The Conquered Banner.

This reads:

Furl that banner, for ‘tis weary;
Round its staff ‘tis drooping dreary;
Furl it, fold it, it is best;
For there’s not a man to wave it,
And there’s not a sword to save it,
And there’s not one left to lave it
In the which heroes gave it;
And its foes now scorn and brave it;
Furl it, hide it, let it rest!

We must never disparage anyone’s national flag because, if we die, we may be born in the country of that flag and we will never feel comfortable within the cultural mores of that land.

The Devas of the country live long, we live short; sooner or later we are likely to be born in every country of this planet, either as a human being, an animal or a hungry ghost. If we have served a country well and are born there we are likely to get a more auspicious birth.

Although Australians have not fought many true wars on their homeland, many Australians have fought in various countries for the causes of people of other countries.

With operations of war about to commence once again in an overseas country it is possible that some Australian troops may be killed and take rebirth near the country where they fight. If the war is very prolonged and they live long enough in their new rebirth they will in all likelihood grow up and fight against Australians engaged in operations of war in that country. For most persons they cannot remember the land of their previous birth so they do not feel bad about adopting a totally new political philosophy.

The international meeting organised by the Egyptian Popular Campaign was convened in Cairo on 18 and 19 December 2002 to launch the International Campaign. The Cairo meeting is not an isolated event but an extension of a protracted international struggle against imperialism, from Seattle and Genoa to Lisbon and Florence, to Cordoba and Cairo.

The Conference concludes that the aggressive militarism that the Iraqi people face today is but a logical outcome of the structures of power asymmetry of the existing world order.

The US global strategy, which was formulated prior to 11 September 2001, aim’s to maintain the existing unipolar world order, and to prevent the emergence of forces that would shift the bounds of power towards multipolarity. The United States Administration has exploited the tragic events of September 11, under the pretext of fighting terrorism to implement the pre-existing strategy.

Among the things found by the conference was there were attempts being made to generalise the culture of consumerism and individualism, to the detriment of the sense of collective responsibility.

Admission to restrictions on democratic development in Iraq in no way constitutes acceptance of US justifications for continuation of sanctions, and now preparations for war.

Whereas Iraq once enjoyed a relative popular profile according to certain human development indicators, its people now suffer severely as a result of the sanction regime.

Iraq has witnessed a significant rise in child mortality rates, the spread several diseases, reduction of opportunities, indications of the marked deterioration in the standard of living. As human suffering increases it generates a sense of defeatism.

The Cairo Conference believes that far from secretly, the US intends to partition Arab countries into small entities on ethnic or religious basis. This would enable Israel to become the dominant regional power within the framework of the Middle East project.

The Cairo Conference against war on Iraq and in solidarity with Palestine represents the launching of an international popular movement that creates effective mechanisms for confronting policies of aggression.

The Conference thought it was important that this international popular initiative for solidarity with Iraq and Palestine proceed according to an action plan with clearly defined priorities.

There is a nine point set of priorities.

The recent Melbourne demonstration against war with Iraq was no local grass roots’ movement but a systematic implementation of the Cairo declaration.

We would suggest that anyone who is considering joining any further demonstrations should become familiar with the paper of the conference which includes sending human shields to Iraq. For more information see www.cairocampaign.com

If the step by step proposals were followed there would be destablisation in good will in the world.

Followers of Buddha Dhamma have their own means of dealing with conflict and they would not follow all the steps of the Cairo Conference.

In any conflict there will be waving of flags and banners and, sad to say, burning of national flags. We thought it might be helpful if we put together some information on how to treat flags, national or otherwise.

Early one Sunday morning, in the Himalayan country of Bhutan, a group of persons climb a hill looking for a strategic site overlooking their valley. While some fasten prayer flags to poles, some recite prayers and others dig holes. Several hours later the task is completed. The 108 prayer flags flutter in the evening breeze.

What they have done is a solemn act of praying for a neighbour who recently died.

A flag, is a piece of cloth, bunting, or similar material displaying the insignia of a community, an armed force, an office, or an individual.

It is usually, but not always oblong and attached by one edge to a staff or halyard. The part nearest the staff is called the hoist: the outer part is called the fly.

Flags of various forms and purpose are known as colour, standards, banners, ensigns, pendants (or pennants), pennons, guidons, and burgees.

Originally used mainly in warfare, flags were and to some extent remain, insignia of leadership serving for identification of friend or foe and as rallying points.

Flags recognisable as such were the invention, almost certainly, of the Indians or the Chinese. It is said that the founder of the Chou dynasty in China (circa 1122 BC) had a white flag carried in front of him; and it is known that in AD 660 a minor prince was punished for failing to lower his standard before his superior.

Chinese flags had devices such as a red bird, a white tiger or a blue dragon. They were carried on chariots and planted upon the walls of captured cities.

The Royal flag had, however, all the attributes of kingship, being identified with the ruler himself and treated with a similar respect.

At the opening ceremony of the World Fellowship of Buddhists 22nd General Conference in Selangor Malaysia in December 2002, participants were given a small Malaysian flag and asked to wave these as a sign of respect on the arrival of the Malaysian Prime Minister Dr. Mahatir, who officially opened the bi-annual Conference.

The use of prayer flags to improve well-being has been a part of Bhutanese tradition for centuries.

Some sources trace the origin of prayer flags to Tibet where the followers of Bonism practiced the ritual.

Correctly hanging Prayer flags brings merit not only to the one who raises the flag but to all sentient beings.

An article entitled “On the winds of prayer” in The Dhamma Times, Tuesday 11 February 2003 reads, “Generally in Bhutan, prayer flags are hoisted for happiness, long life, prosperity... merit and to offer kammic merit to all sentient beings.”

Buddhist Scholar Dasho Lam Sanga said “...if you look at the deeper aspect, each prayer flag itself has a world of significance.”

The “Wind Horse” (Lungdhar or Lunh Ta) prayer flags are raised when staring a new venture or onset of travel or to dispel misfortune on the advise of an astrologer.

Prayer flags must be hoisted on the correct astrological date and time or it will work with the adverse effect for as long as the flags last.

Prayer flags that are printed with mantras and sacred symbols, should be treated with great respect and left undisturbed until sun, rain and wind wear them out.

Tampering with prayer flags is a serious misdemeanor equivalent to spoiling a pot of medicine need. Like other sacred objects, it is also demerit to tread on the shadow of a prayer flag.

Prayer flags hoisted near a house should not be hoisted in the east or west for if the shadow of the flags fall on the house that place becomes inauspicious and misfortune comes to the occupants.

There are four ways prayer flags bring benefit: through sight, sound of fluttering flags, thought and touch.

Prayer flags benefit all beings as the blessings on the flags are carried by the wind.

Dasho Lam Sanga said, “The benefits are however not immediate, it is spread over various cycles of life.”

At our Chan Academy Australia, Members are taught to take care of their health, that is, to eat, drink, work and rest in a balanced way so we are fit to participate in various projects that benefit our Temple.

As Ben Jonson: Volpone, II, 1605 said; O health, health! The blessing of the rich! The riches of the poor! Who can buy thee at to dear rate?

And Aeschylus: Agamemnon, c.490 B.C said: “There is a limit to the best of health: disease is always a near neighbour.”

Taking care of the body is number one. In a book called “Being Good; Buddhist Ethics for Everyday Life” Master Hsing Yun talks of three basic guidelines that all humans are prompted to consider.

First is proper rest. Proper rest is very important. People all have different sleep needs at different times in our lives. Each of us should wisely decide how much sleep is right for us. Some people have a tendency to sleep too much while others have a tendency to sleep not enough. Both of these extremes should be avoided.

Second is proper exercise. All of us should get some exercise every day. A minimum amount for a healthy adult is twenty minutes or more of walking every day; forty or forty five minutes is optimum. Younger people should engage in more strenuous exercise than walking if they are able.

And third proper eating. The Buddha taught his followers to be balanced in everything they do, and this certainly includes eating. Since each person is different from all others, each person must decide for himself or herself what the best foods for his body are.”

The Buddha said: “Health is the greatest wealth.”

Improving your own well-being can have a positive effect on those around you.

You can improve your well-being if you : recognise blessings, cherish blessings, cultivate blessings and constantly sow the seeds for blessings.

Karma is a product of what we have done in the past on our body, speech and mind. This is why at our Temple Members are taught to be careful of what actions each of us do every second of every day. The higher the awareness is of these three things, the less likely we are of making bad karma.

For those who have saddha, Venerable S. Dhammika (1989) says that:

“The joyful faith and appreciation that is evoked on recollecting the Buddha's personality and singing his praise gives such people the strength they need to walk the Path.”

Chanting words that express devotion to the Buddha and invite reflection on his teachings “is meant to awaken our faith. Matrceta recognised as did the Lord (Buddha) himself that faith has the power to arouse a tremendous amount of positive zeal and energy. Long before we have directly experienced it, faith keeps our eyes fixed firmly on the goal. When we stumble and fall, faith picks us up; when doubt causes us to falter, it urges us on; and when we get sidetracked, it brings us back to the Path. Without faith in the Buddha and the efficacy of his Dharma we would never even bother to try to put the Teachings into practice.”

The positive zeal and energy that come with faith evoke a sense of personal empowerment. Venerable Dhammasami wrote in The Practice of Chanting in Buddhism in 1999:

“Regular chanting gives us confidence, joy and satisfaction, and increases devotion within us. This devotion is really a power. It is called the Power of Devotion (saddhabala). It energises our life in general.”

When you chant on a daily basis your voice joins the voices of hundreds of millions of fellow Buddha Dhamma practitioners throughout the world, and also joins the chanting of billions of Devas and Devatas in the heaven worlds.

To chant childish slogans with hate and disturbed minds with poor understanding of the suggestions of the Cairo Conference cannot have any peaceful effect on any person taking on this behaviour in a public place.

So although our Members work for peace we would not attend such a public display of action of socially divisive practices.

If you wish to generate peace, sit quietly by yourself or with an orderly group and chant the metta sutta and send loving kindness to all beings. That would be enough.

If you study the popular protests of the last century or so you will find that none of them affected decisions on the operations of war whatever, because war is the karmic outcome of decisions made over many years by one group of people against another group of people.

If you wish to stop war happening today you should have started five hundred years ago. If you wish to stop war in the future you had better start now.

In June 2002 a special address was given on "Virtue, The Foundation for a Peaceful Mind" by Venerable Sri K. Dhammananda Mahathero, presented by his pupil Venerable Mahinda Mahathero at the Australasian Buddhist Convention in Camberwell Victoria.

“Reverence, respect, humility are qualities we ought to develop.

Virtuous is the pathway to a happy peaceful mind.”

The Venerable Mahinda concluded his talk with the panca-sila, five precepts.

The five precepts are:

to abstain from killing living creatures
to abstain from taking what is not given
to abstain from sexual misconduct
to abstain from false speech
to abstain from taking intoxicating drugs and liquor

The practice of sila through good conduct will lead you to good birth. The good conduct gives you wealth, good fortune through sila.

The practice of sila will help release you from suffering. Strive to have good conduct and your mind becomes peaceful through the practice of sila.

Once you take morality as your judge no unwholesome kamma will be made.

You become a good man or good woman. Even small actions come from moral persons.

A person who is calm and generous is unlikely to break the five precepts.

Generous people can have trouble because they lack morality.”

On 22nd February 2003 a symposium on “The management of emotions in Buddhism” will be hosted by the Monash Asia Institute.

The Venerable Mahinda Mahathera will give the keynote address and launch the book “Buddhism, ethics and society” by Professor Padmasiri de Silva.

Professor Padmasiri de Silva is a Buddhist philosopher in the Theravada tradition, and has written a number of books about Buddhism in the modern context. The Professor has held teaching positions in Sri Lanka, Singapore, United States of America and New Zealand, and is at present a Research Associate with the School of Historical Studies at Monash University.

You can attend the symposium on “The management of emotions in Buddhism” free of charge.

The symposium will be held next Saturday 22nd February 2003 between 2.00pm and 5.00pm at the Monash University, Wellington Road Clayton, Law Faculty, Building 12, Room L3.

For further details please contact Emma Hegarty, Monash Asia Institute, on telephone number 9905 4991 or email emma.hegarty@adm.monash.edu.au

The restraining or the disciplinary process in respect of body and speech is brought by the observance of sila, or moral virtue. The panca-sila, or the five precepts are the primary ethical code advocated in Buddhism, which all Buddhist practitioners cultivate in their daily lives.

May you improve your well-being.

May you be well and happy and work for the causes of true peace in the world and not destroy any persons flags.


The authors and editors of this script are: John D. Hughes TTTC GDAIE, Julian Bamford BA (AppRec), Lisa Nelson, Amber Svensson and Pennie White BA (DipEd).


References

Dhammasami, Venerable (1999) The Practice of Chanting in Buddhism, http://web.ukonline.co.uk/buddhism/dmasami3.htm

Dhammika, Venerable S. (1989) Matrceta's Hymn to the Buddha, An English Rendering of the Satapañcasatka, The Wheel Publication No. 360/361 Buddhist Publication Society, Kandy, Sri Lanka.

The Dhamma Times, “On the winds of prayer”, The Kunsel 10th February 2003, Tuesday 11 February 2003.

e-Praxis, Inter-religious email conference. e-Praxis - Stand in solidarity. ‘CAIRO DECLARATION: Against U.S. Hegemony and war on Iraq and in Solidarity with Palestine’ 13 February 2003. PRAXIS Trust , Durban, South Africa.

Hsing, Master Yun. Being Good, Buddhist Ehtics for Everyday Life. Translated by Tom Graham 1st ed. 1998 Weatherill Inc. New York USA

Mencken, H.L. A New Dictionary of Quotations, Published by Alfred A. Knopf, Inc. New York 1991 Edition. p. 404

Goetz, Philip W., Editor in Chief. Britannica Micropaedia 1 A-ak to Bayes. p 712 15th edition University of Chicago, USA 1987

Goetz, Philip W., Editor in Chief. Britannica Micropaedia Vol. 4 Delussion Frenssen. p 812 15th edition University of Chicago, USA 1987

Brown, Lesley. Ed. The New Shorter Oxford English Dictionary Vol 1 and 2 Clarendon Press new York 1993


Readability Statistics

Counts
Words: 2846
Characters: 13996
Paragraphs: 108
Sentences: 144

Averages
Sentences per paragraph: 1.3
Words per Sentence: 19.8
Characters per word: 4.8

Readability Statistics
Passive Sentences: 20% (28.8)
Flesch Reading Ease score: 55.2
Flesch-Kincaid Grade Level score: 9.9
Coleman Liau Grade Level: 11.9
Bormuth Grade Level: 10.3

Readability Statistics

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Flesch Reading Ease score

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Flesch-Kincaid Grade Level score

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