Buddhist Hour
Broadcast
for Sunday 10 August 2003
This script is
entitled:
“Should parents relate to their children?”
Parents are wise when they see their child as a fellow
human being, equal in rights to an adult, equal in responsibilities
as a good citizen, and willing to help and guide their child in
achieving these two goals. While the child is young parents fill for
the child's rights and responsibilities until the child has the tools
necessary to become self sufficient. Some parents will have success
with this.
Last year there was a story in an Australian
newspaper about a mother smuggling notes out of jail for her son,
convicted of a heinous crime, against the rules of the jail.
When
a known underworld figure was shot early last year, his mother vowed
to find the killers of her son and said she would exact revenge if
given the opportunity.
“He is a person only a mother
could love.” This is often said of those who commit horrifying
crimes. More often than not, as the criminal is put on display before
society, the only person left standing at his side is a
broken-hearted mother.
What keeps the mother by the side of
her son?
It is attachment of a high order.
Biologically,
the answer is simple. Her body is programmed to love in spite of
circumstances.
Her mothering animal instincts dictate that she
stick by her children. She would steal for her children, lie for her
children, and even, as in the example given above, kill ‘for her
children’.
This cannot be correct.
There are
mothers who sell sexual favours to earn money to feed their
children.
In conventional non-Buddhistic terms, we say they
are indoctrinated into their parents’ culture.
In
Buddhistic terms, we say the main influence of the child’s value
set is their past kamma. In Buddhistic terms, we say it is the kammic
relationship between parent and child as to how much influence a
parent has. Nobody can indoctrinate anybody without their consent.
This is why some great children arise from poorly integrated parents
and why some not so great children arise from what appears to be well
integrated parents.
Regardless of the origin of the morality,
what is the correct position for the parent to take with regard to
their children?
To rear your child with wisdom, the parents
need morality.
Dhamma must always be given top priority, which
means upholding the five precepts that are binding on all Buddhist
laypersons:
1. I undertake to abstain from killing any living
being,
2. I undertake to abstain from stealing,
3. I undertake
to abstain from unlawful sexual intercourse.
4. I undertake to
abstain from lying, and
5. I undertake to abstain from the use of
intoxicants.
If the parent does not have morality, he or she
cannot help the child. Morality is seen as the first step to avoiding
evil and doing good.
When parents are strongly attached to
their children, they cannot love them properly. Attachment stands in
the way of love.
“Parents need to let go of their
children, to be like birds in the trees. Small birds, when the eggs
are hatched, are looked after for a few months until they can fly.
But as soon as the birds can fly they are kicked out of the nest.
That behaviour provides a wonderful example for human parents for
separating from their offspring, once they get to 17, 18 or 19. It
would be a hard thing for many to do, but children have to learn to
fly, to look after themselves. They have to learn how to deal with
pain and happiness in the world and learn how to be responsible.
Sometimes parents cannot let their children go, and they are stuck
because of it.”
Amber says her Mother teaches her how the
world really is, whether she likes it or not, no lies, morality, and
most of all how to love.
It is becoming apparent in Australia
that the birth rate is falling.
One day, the king of
Kukkutavati, Maha Kappina, was out in the park with several
ministers. While in the park, they met some merchants from Savatthi.
From these merchants they heard about the Buddha, the Dhamma and the
Sangha, and the king and his ministers decided to leave for
Savatthi.
The Buddha saw in his visions Maha Kappina and the
ministers and knew that they were ready to attain Arahanthood. When
the king and his ministers were approaching the Buddha they saw the
Buddha with six-colored rays radiating from his body and paid homage.
On hearing a discourse delivered by the Buddha, king Maha Kappina and
his ministers realised the Dhamma and joined the Holy Order.
Queen
Anoja, wife of the king, heard about the king and the ministers
setting out for Savatthi and, together with the ministers’
wives, followed them to Savatthi. On the way to Savatthi they saw the
Buddha surrounded by a halo of six colors and paid homage to
him.
However, the Buddha had made the king and his ministers
invisible with his supernormal powers, because if the women were to
see their husbands in yellow robes and shaven heads, it would have
upset the wives and would have deterred them from realising the
Dhamma.
The Buddha promised the women that they could see
their husbands, which made them very happy. Then the Buddha taught
the queen and the ministers’ wives and they reached the first
stage of practice, nibbana access. The king and the ministers
attained arahanthood. Immediately after the wives’ attainments
they were able to see their former husbands as bhikkhus.
Following
these events the wives entered the Order of bhikkhunis and soon
attained the first stage of practice, nibbana access.
The
Buddha made the husbands invisible to the wives as otherwise their
attachment to family would have hindered their opportunity to be
taught the Dhamma.
Married men could leave their wives with
their permission to become monks.
This teaching was given by
the Buddha 2500 years ago and is pertinent today.
Being born
to an Australian family denotes some form of attachment to parents
and siblings. We inherently adopt our family’s culture that can
create circumstances where it is difficult to learn Buddha Dhamma.
To balance family life and the Dhamma, the Dhamma should be
given priority. As long as the attachment to family is dominant, this
attachment has the capacity to stop persons from learning Buddha
Dhamma. Nevertheless, this does not mean we abandon helping our
family.
In the Buddha’s sermon on What is True
Blessedness, titled the Mangala Sutta, the Lord Buddha stated that
‘to wait on father and mother, to cherish wife and child, to
follow a peaceful calling; this is true blessedness'.
Childbirth
is a major event and denotes religious significance in most cultures.
Conceiving a child can secure the emotional contentment and security
of a parent.
A few of our Members have young families and
learn to involve their children in various activities at our Centre.
If the poorly educated grandparents follow another religion beyond
mere lip service, they may express a dislike of the direction their
sons and daughters take by their attendance at our Centre.
If
they do not follow another religion, they may still express dislike
that often stems from ignorance or fear of losing control of their
children.
The detailed methods given by Buddha on the
tolerance of how to treat parents of different religious belief is
well taught at our Centre.
Even a few months of Dhamma
practice at our Centre show an obvious improvement of the mental
health and educational level aspiration of practitioners. The
tolerant behaviour towards their parent's view on religion causes the
grandparents to pause in their unthinking attack on what they do not
know. The grandparents agree to not stress religious differences over
time because they approve of the level of courtesy they are shown by
their children and grandchildren. Without that change there would be
no acceptances.
It may be that in their childhood they were
taught by their parents who could have been the parochial kind of
Australian person. Such persons may experience difficulty in
accepting the sight of Buddha Dhamma followers of other nations and
fail to attend interfaith services in Australia.
When family
culture has no tolerance for other citizen’s religious beliefs
troubles arise in the short term because they break the law of the
Equal Opportunities Act.
We do not see ourselves wanting to
hinder our ability to balance Buddha Dhamma practice with a
multifaith family mores.
Some of our Members have been raised
in a non-Buddhist family culture because of their past causes. If
people understood the “Law of Kamma” (cause and effect),
which the Buddha taught they would make the necessary causes to be
born in a family culture conducive to Buddha Dhamma.
At our
Centre persons have the opportunity to make the necessary causes to
be born in a family culture that enables the practice of Buddha
Dhamma in future lives.
The Buddha’s teachings provide
ethical guidelines towards the function of family life.
The
average person’s common sense version of being kind, caring and
considerate to family members is not correct in most cases unless it
also helps us to create a more harmonious community environment.
For example, we ought to think twice if we plan to pay for a
holiday of any sort for our children or parents where the children
are allowed to be foolish by lazing around with foolish friends and
attempting to learn nothing.
To fund an overseas or local
holiday in the long vacation at University or other tertiary learning
establishments may not be the best thing for the mind. Work of some
sort is better.
Louis van Loon says: "Although the Buddha
had nothing specific to say about the size, composition or limitation
of the family unit, he had some definite advice to give on the time
and quality of the relationship that should be fostered within the
members of the family."
The Buddha considered the family
environment a most precious circumstance and opportunity for
spiritual growth, second only to becoming a Monk or Nun.
To be
born in a certain family results from a special type of kamma. A
kammic relationship therefore exists between the parents and their
child even before the moment of conception. This kammic link
intensifies from the moment of birth and expresses itself in the
relationship that parents and children establish between themselves
and the family unit.
The parent-child relationship is the
basis of human society.
From it flow all the other types of
interpersonal and community associations.
In the well known
Sigalovada Sutta these relationships are considered of extending in
all 'directions'. To the East one's parents and to the West one's
wife (or husband) and children are attended to.
The
emotional-psychological need for children is, as a rule, basic to the
life of the family man and women. The desire to get married is
virtually synonymous with the wish to have children of one's own - at
least until the relatively modern stage of individualism is reached
when cohabitation no longer involves either or wedlock or
procreation. The religious 'needs' surrounding childbirth are of a
different nature.
The function of religion should, in
principle, be able to provide family members with a set of moral
guidelines which would enable them to face life difficulties and
cultural transitions without falling apart.
In Buddha Dhamma,
great stress is placed on generating quality in family relationships.
The consequence of this is the creation of quality within the
community. Great emphasis is placed on a child's education by the
parents in a Buddhist's family.
Morality ought to be taught at
the family level.
We will now read the Sigalovada
Sutta.
These are the words of Lord Buddha.
This Version
of the Sigalovada Sutta (Digha Nikaya 31) The Discourse to Sigala -
The Layperson's Code of Discipline was Translated from the Pali by
Narada Thera and is strictly FOR FREE DISTRIBUTION ONLY available at
http://members.tripod.com/chua_hai_duc/English%20Sutras/Sigalovada%20Sutta/sigalovada_sutta.htm
Thus
have I heard:
On one occasion the Exalted One was dwelling in
the Bamboo Grove, the Squirrels' Sanctuary, near Rajagaha.
Now
at that time, young Sigala, a householder's son, rising early in the
morning, departing from Rajagaha, with wet clothes and wet hair,
worshipped with joined hands the various quarters -- the East, the
South, the West, the North, the Nadir, and the Zenith.
Then
the Exalted One, having robed himself in the forenoon took bowl and
robe, and entered Rajagaha for alms. Now he saw young Sigala
worshipping thus and spoke to him as follows:
"Wherefore
do you, young householder, rising early in the morning, departing
from Rajagaha, with wet clothes and wet hair, worship, with joined
hands these various quarters -- the East, the South, the West, the
North, the Nadir, and the Zenith?"
"My father, Lord,
while dying, said to me: The six quarters, dear son, you shall
worship. And I, Lord, respecting, revering, reverencing and honouring
my father's word, rise early in the morning, and leaving Rajagaha,
with wet clothes and wet hair, worship with joined hands, these six
quarters."
"It is not thus, young householder, the
six quarters should be worshipped in the discipline of the
noble."
"How then, Lord, should the six quarters be
worshipped in the discipline of the noble? It is well, Lord, if the
Exalted One would teach the doctrine to me showing how the six
quarters should be worshipped in the discipline of the
noble."
"Well, young householder, listen and bear it
well in mind; I shall speak."
-- "Very good, Lord,"
responded young Sigala.
And the Exalted One spoke as
follows:
"Inasmuch, young householder, as the noble
disciple
(1) has eradicated the four vices in conduct,[1]
(2)
inasmuch as he commits no evil action in four ways,
(3) inasmuch
as he pursues not the six channels for dissipating wealth, he thus,
avoiding these fourteen evil things, covers the six quarters, and
enters the path leading to victory in both worlds: he is favoured in
this world and in the world beyond. Upon the dissolution of the body,
after death, he is born in a happy heavenly realm.
(1) "What
are the four vices in conduct that he has eradicated? The destruction
of life, householder, is a vice and so are stealing, sexual
misconduct, and lying. These are the four vices that he has
eradicated."
Thus spoke the Exalted One. And when the
Master had thus spoken, he spoke yet again:
"Killing,
stealing, lying and adultery,
These four evils the wise never
praise.
(2) "In which four ways does one commit no evil
action? Led by desire does one commit evil. Led by anger does one
commit evil. Led by ignorance does one commit evil. Led by fear does
one commit evil.[2]
"But inasmuch as the noble disciple
is not led by desire, anger, ignorance, and fear, he commits no
evil."
Thus spoke the Exalted One. And when the Master
had thus spoken, he spoke yet again:
"Whoever through
desire, hate or fear,
Or ignorance should transgress the
Dhamma,
All his glory fades away
Like the moon during the
waning half.
Whoever through desire, hate or fear,
Or ignorance
never transgresses the Dhamma,
All his glory ever increases
Like
the moon during the waxing half.
(3) "What are the six
channels for dissipating wealth which he does not pursue?
(a)
"indulgence in intoxicants which cause infatuation and
heedlessness;
(b) sauntering in streets at unseemly hours;
(c)
frequenting theatrical shows;
(d) indulgence in gambling which
causes heedlessness;
(e) association with evil companions;
(f)
the habit of idleness.
(a) "There are, young householder,
these six evil consequences in indulging in intoxicants which cause
infatuation and heedlessness:
i. "loss of wealth,
ii.
increase of quarrels,
iii. susceptibility to disease,
iv.
earning an evil reputation,
v. shameless exposure of body,
vi.
weakening of intellect.
(b) "There are, young
householder, these six evil consequences in sauntering in streets at
unseemly hours:
i. "he himself is unprotected and
unguarded,
ii. his wife and children are unprotected and
unguarded,
iii. his property is unprotected and unguarded,
iv.
he is suspected of evil deeds,[3]
v. he is subject to false
rumours,
vi. he meets with many troubles.
(c) "There
are, young householder, these six evil consequences in frequenting
theatrical shows: "He is ever thinking:
i. "where is
there dancing?
ii. where is there singing?
iii. where is there
music?
iv. where is there recitation?
v. where is there playing
with cymbals?
vi. where is there pot-blowing?[4]
(d) "There
are, young householder, these six evil consequences in indulging in
gambling:
i. "the winner begets hate,
ii. the loser
grieves for lost wealth,
iii. loss of wealth,
iv. his word is
not relied upon in a court of law,
v. he is despised by his
friends and associates,
vi. he is not sought after for matrimony;
for people would say he is a gambler and is not fit to look after a
wife.
(e) "There are, young householder, these six evil
consequences in associating with evil companions, namely: any
gambler, any libertine, any drunkard, any swindler, any cheat, any
rowdy is his friend and companion.
(f) "There are, young
householder, these six evil consequences in being addicted to
idleness: "He does no work, saying:
i. "that it is
extremely cold,
ii. that it is extremely hot,
iii. that it is
too late in the evening,
iv. that it is too early in the
morning,
v. that he is extremely hungry,
vi. that he is too
full.
"Living in this way, he leaves many duties undone,
new wealth he does not get, and wealth he has acquired dwindles
away."
Thus spoke the Exalted One. And when the Master
had thus spoken, he spoke yet again:
"One is a bottle
friend; one says, 'friend, friend' only to one's face; one is a
friend and an associate only when it is advantageous.
"Sleeping
till sunrise, adultery, irascibility, malevolence, evil companions,
avarice -- these six causes ruin a man.
"The man who has
evil comrades and friends is given to evil ways, to ruin does he fall
in both worlds -- here and the next.
"Dice, women,
liquor, dancing, singing, sleeping by day, sauntering at unseemly
hours, evil companions, avarice -- these nine [5] causes ruin a
man.
"Who plays with dice and drinks intoxicants, goes to
women who are dear unto others as their own lives, associates with
the mean and not with elders -- he declines just as the moon during
the waning half.
"Who is drunk, poor, destitute, still
thirsty whilst drinking, frequents the bars, sinks in debt as a stone
in water, swiftly brings disrepute to his family.
"Who by
habit sleeps by day, and keeps late hours, is ever intoxicated, and
is licentious, is not fit to lead a household life.
"Who
says it is too hot, too cold, too late, and leaves things undone, the
opportunities for good go past such men.
"But he who does
not regard cold or heat any more than a blade of grass and who does
his duties manfully, does not fall away from happiness."
*
* *
"These four, young householder, should be understood
as foes in the guise of friends:
(1) "he who appropriates
a friend's possessions,
(2) he who renders lip-service,
(3) he
who flatters,
(4) he who brings ruin.
(1) "In four
ways, young householder, should one who appropriates be understood as
a foe in the guise of a friend:
i. "he appropriates his
friend's wealth,
ii. he gives little and asks much,
iii. he
does his duty out of fear,
iv. he associates for his own
advantage.
(2) "In four ways, young householder, should
one who renders lip-service be understood as a foe in the guise of a
friend:
i. "he makes friendly profession as regards the
past,
ii. he makes friendly profession as regards the future,
iii.
he tries to gain one's favour by empty words,
iv. when opportunity
for service has arisen, he expresses his inability.
(3) "In
four ways, young householder, should one who flatters be understood
as a foe in the guise of a friend:
i. "he approves of his
friend's evil deeds,
ii. he disapproves his friend's good
deeds,
iii. he praises him in his presence,
iv. he speaks ill
of him in his absence.
(4) "In four ways, young
householder, should one who brings ruin be understood as a foe in the
guise of a friend:
i. " he is a companion in indulging in
intoxicants that cause infatuation and heedlessness,
ii. he is a
companion in sauntering in streets at unseemly hours,
iii. he is a
companion in frequenting theatrical shows,
iv. he is a companion
in indulging in gambling which causes heedlessness."
Thus
spoke the Exalted One. And when the Master had thus spoken, he spoke
yet again:
"The friend who appropriates,
the friend
who renders lip-service,
the friend that flatters,
the friend
who brings ruin,
these four as enemies the wise behold,
avoid
them from afar as paths of peril.
"These four, young
householder, should be understood as warm-hearted friends:
(1)
"he who is a helpmate,
(2) he who is the same in happiness
and sorrow,
(3) he who gives good counsel,
(4) he who
sympathises.
(1) "In four ways, young householder, should
a helpmate be understood as a warm-hearted friend:
i. "he
guards the heedless,
ii. he protects the wealth of the
heedless,
iii. he becomes a refuge when you are in danger,
iv.
when there are commitments he provides you with double the supply
needed.
(2) "In four ways, young householder, should one
who is the same in happiness and sorrow be understood as a
warm-hearted friend:
i. "he reveals his secrets,
ii.
he conceals one's own secrets,
iii. in misfortune he does not
forsake one,
iv. his life even he sacrifices for one's sake.
3)
"In four ways, young householder, should one who gives good
counsel be understood as a warm-hearted friend:
i. "he
restrains one from doing evil,
ii. he encourages one to do
good,
iii. he informs one of what is unknown to oneself,
iv. he
points out the path to heaven.
(4) "In four ways, young
householder, should one who sympathises be understood as a
warm-hearted friend:
i. "he does not rejoice in one's
misfortune,
ii. he rejoices in one's prosperity,
iii. he
restrains others speaking ill of oneself,
iv. he praises those who
speak well of oneself."
Thus spoke the Exalted One. And
when the Master had thus spoken, he spoke yet again:
"The
friend who is a helpmate,
the friend in happiness and woe,
the
friend who gives good counsel,
the friend who sympathises too
--
these four as friends the wise behold
and cherish them
devotedly
as does a mother her own child.
The wise and virtuous
shine like a blazing fire.
He who acquires his wealth in harmless
ways
like to a bee that honey gathers, [6]
riches mount up for
him
like ant hill's rapid growth.
With wealth acquired this
way,
a layman fit for household life,
in portions four divides
his wealth:
thus will he friendship win.
One portion for his
wants he uses,[7]
two portions on his business spends,
the
fourth for times of need he keeps."
* * *
"And
how, young householder, does a noble disciple cover the six
quarters?
"The following should be looked upon as the six
quarters. The parents should be looked upon as the East, teachers as
the South, wife and children as the West, friends and associates as
the North, servants and employees as the Nadir, ascetics and brahmins
as the Zenith.[8]
" In five ways, young householder, a
child should minister to his parents as the East:
i. "Having
supported me I shall support them,
ii. I shall do their
duties,
iii. I shall keep the family tradition,
iv. I shall
make myself worthy of my inheritance,
v. furthermore I shall offer
alms in honour of my departed relatives.[9]
"In five
ways, young householder, the parents thus ministered to as the East
by their children, show their compassion:
i. "they
restrain them from evil,
ii. they encourage them to do good,
iii.
they train them for a profession,
iv. they arrange a suitable
marriage,
v. at the proper time they hand over their inheritance
to them.
"In these five ways do children minister to
their parents as the East and the parents show their compassion to
their children. Thus is the East covered by them and made safe and
secure.
"In five ways, young householder, a pupil should
minister to a teacher as the South:
i. "by rising from
the seat in salutation,
ii. by attending on him,
iii. by
eagerness to learn,
iv. by personal service,
v. by respectful
attention while receiving instructions.
"In five ways,
young householder, do teachers thus ministered to as the South by
their pupils, show their compassion:
i. "they train them
in the best discipline,
ii. they see that they grasp their lessons
well,
iii. they instruct them in the arts and sciences,
iv.
they introduce them to their friends and associates,
v. they
provide for their safety in every quarter.
"The teachers
thus ministered to as the South by their pupils, show their
compassion towards them in these five ways. Thus is the South covered
by them and made safe and secure.
"In five ways, young
householder, should a wife as the West be ministered to by a
husband:
i. "by being courteous to her,
ii. by not
despising her,
iii. by being faithful to her,
iv. by handing
over authority to her,
v. by providing her with adornments.
"The
wife thus ministered to as the West by her husband shows her
compassion to her husband in five ways:
i. "she performs
her duties well,
ii. she is hospitable to relations and attendants
[10]
iii. she is faithful,
iv. she protects what he brings,
v.
she is skilled and industrious in discharging her duties.
"In
these five ways does the wife show her compassion to her husband who
ministers to her as the West. Thus is the West covered by him and
made safe and secure.
"In five ways, young householder,
should a clansman minister to his friends and associates as the
North:
i. "by liberality,
ii. by courteous
speech,
iii. by being helpful,
iv. by being impartial,
v. by
sincerity.
"The friends and associates thus ministered to
as the North by a clansman show compassion to him in five ways:
i.
"They protect him when he is heedless,
ii. they protect his
property when he is heedless,
iii. they become a refuge when he is
in danger,
iv. they do not forsake him in his troubles,
v.
they show consideration for his family.
"The friends and
associates thus ministered to as the North by a clansman show their
compassion towards him in these five ways. Thus is the North covered
by him and made safe and secure.
"In five ways should a
master minister to his servants and employees as the Nadir:
i.
"by assigning them work according to their ability,
ii. by
supplying them with food and with wages,
iii. by tending them in
sickness,
iv. by sharing with them any delicacies,
v. by
granting them leave at times.
"The servants and employees
thus ministered to as the Nadir by their master show their compassion
to him in five ways:
i. "they rise before him,
ii.
they go to sleep after him,
iii. they take only what is given,
iv.
they perform their duties well,
v. they uphold his good name and
fame.
"The servants and employees thus ministered to as
the Nadir show their compassion towards him in these five ways. Thus
is the Nadir covered by him and made safe and secure.
"In
five ways, young householder, should a householder minister to
ascetics and brahmins as the Zenith:
i. "by lovable
deeds,
ii. by lovable words,
iii. by lovable thoughts,
iv.
by keeping open house to them,
v. by supplying their material
needs.
"The ascetics and brahmins thus ministered to as
the Zenith by a householder show their compassion towards him in six
ways:
i. "they restrain him from evil,
ii. they
persuade him to do good,
iii. they love him with a kind heart,
iv.
they make him hear what he has not heard,
v. they clarify what he
has already heard,
vi. they point out the path to a heavenly
state.
"In these six ways do ascetics and brahmins show
their compassion towards a householder who ministers to them as the
Zenith. Thus is the Zenith covered by him and made safe and secure."
Thus spoke the Exalted One. And when the Master had thus spoken, he
spoke yet again:
"The mother and father are the East,
The
Teachers are the South,
Wife and Children are the West,
The
friends and associates are the North.
Servants and employees are
the Nadir,
The ascetics and brahmins are the Zenith;
Who is fit
to lead the household life,
These six quarters he should
salute.
Who is wise and virtuous,
Gentle and
keen-witted,
Humble and amenable,
Such a one to honour may
attain.
Who is energetic and not indolent,
In misfortune
unshaken,
Flawless in manner and intelligent,
Such a one to
honour may attain.
Who is hospitable, and friendly,
Liberal and
unselfish,
A guide, an instructor, a leader,
Such a one to
honour may attain.
Generosity, sweet speech,
Helpfulness to
others,
Impartiality to all,
As the case demands.
These four
winning ways make the world go round,
As the linchpin in a moving
car.
If these in the world exist not,
Neither mother nor father
will receive,
Respect and honour from their children.
Since
these four winning ways
The wise appraise in every way,
To
eminence they attain,
And praise they rightly gain."
When
the Exalted One had spoken thus, Sigala, the young householder, said
as follows:
"Excellent, Lord, excellent! It is as if,
Lord, a man were to set upright that which was overturned, or were to
reveal that which was hidden, or were to point out the way to one who
had gone astray, or were to hold a lamp amidst the darkness, so that
those who have eyes may see. Even so, has the doctrine been explained
in various ways by the Exalted One.
"I take refuge, Lord,
in the Buddha, the Dhamma, and the Sangha. May the Exalted One
receive me as a lay follower; as one who has taken refuge from this
very day to life's end."
May you be well and happy in
your family associations.
This script was written and edited
by John D. Hughes, Anita Hughes, Leanne Eames, Evelin Halls, Rodney
Johnson and Pennie White.
References
Sigalovada
Sutta (Digha Nikaya 31) The Discourse to Sigala - The Layperson's
Code of Discipline was Translated from the Pali by Narada Thera and
is strictly FOR FREE DISTRIBUTION ONLY. available at URL
http://members.tripod.com/chua_hai_duc/English%20Sutras/Sigalovada%20Sutta/sigalovada_sutta.htm
Talk
given by Ajahn Brahmavamso at Buddhist Society of Victoria, October,
1989, in Voices of Dhamma, published by Buddhist Society of Victoria,
2003.
Nyanatiloka (Editor), 1980, "Buddhist Dictionary -
Manual of Buddhist Terms and Doctrines", Fourth Revised Edition,
Buddhist Publication Society, Kandy, Sri
Lanka.
http://www.bdcublessings.net.au/radio92.html, accessed
4 August 2003
http://www.encountergod.com/15/miracle.html,
accessed 4 August
2003
http://www.theage.com.au/articles/2002/05/02/1019441405023.html;
"Mother vows revenge and warns Chopper", Lucie Beaumont May
2002, accessed 4 August
2003
http://www.theage.com.au/articles/2002/09/15/1032054712270.html;
"Jail bans raipists mother", Sarah Prichton, 16 September
2002, accessed 4 August 2003
Counts
Words:
4,897
Characters: 23,793
Paragraphs: 343
Sentences:
208
Averages
Sentences per paragraph: 0.6
Words per
Sentence: 23.5
Characters per word: 4.7
Readability
Statistics
Passive Sentences: 19%
Flesch Reading Ease score:
63.9
Flesch-Kincaid Grade Level score: 8.2
Readability
Statistics
Statistics about the document's readability, such
as the Flesch Grade Level and Flesch Reading Ease Score. These
statistics help you determine if you are writing at a level your
audience can understand.
Flesch Grade Level: Flesch Grade
Level indicates the Flesch Reading Ease score as a grade level. See
the Flesch Scoring Table.
Coleman-Liau Grade Level: Indicates
the grade level of the document based on the average number of
letters per word and number of sentences per 100 words.
Bormuth
Grade Level: Indicates the grade level of the document based on the
average number of letters per word and per sentence. These scores
indicate grade levels ranging from 6.3 to 11.6.
Flesch Reading
Ease Score: Indicates how easy the document is to read based on the
number of syllables per word and number of words per sentence. These
scores indicate a number between 0 and 100. The higher the score, the
easier the document is to read. See the Flesch Scoring
Table.
Flesch-Kincaid Score: Indicates the grade level of the
document based on the number of syllables per word and number of
words per sentence. This score predicts the difficulty of reading
technical documents, and is based on Navy training manuals that score
in difficulty from 5.5 to 16.3. It meets military readability
specifications MIL-M-38784 and DOD-STD-1685.
Flesch Scoring
Table
Flesch Grade Level Reading Difficulty
Ease
Score
90-100 5th Grade Very easy
80-89 6th Grade Easy
70-79
7th Grade Fairly easy
60-69 8th-9th Grade Standard
50-59 High
School Fairly difficult
30-49 College Difficult
0-29 College
Graduate Very difficult
(Reference: Lotus Word Pro Help
Files)
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