Buddhist Hour
Script No. 409
Broadcast live on Hillside 88.0 FM
11.00am till 12midday
On
Sunday 4 December 2005CE (2549 Buddhist Era)
This script is entitled:
“Applying the Buddha's Teachings to Everyday Life”
Class 2
Today’s Buddhist Hour is dedicated to our Founder and Teacher the late John David Hughes.
May the Buddha Dhamma be taught.
Last Tuesday evening, 29 November, Mrs Anita Carter, Abbot and resident Dhamma teacher of the Buddhist Discussion Centre (Upwey) Ltd, presented the following dhamma talk for Class No. 2 in our new series of teachings “Applying the Buddha's Teachings to Everyday Life.”
Dhamma teachings are most rare and blessed occasions. Last Tuesday evening was additionally so as it was the 2nd anniversary of the passing away of our Teacher and Founder John D. Hughes.
The evening was blessed by the attendance of Venerable Peo Liv, Abbot of Wat Dhammaram, 53 Balmoral St, Springvale, a long time friend of our Temple and Founder. At the conclusion of the Dhamma talk the Venerable guided meditation and then blessed all those present with Buddha Dhamma chanting.
We thank the Venerable for his many blessings and great kindness.
Now we continue with week two’s teaching on the fundamental aspects of Buddha Dhamma.
Anita Carter began with the following:
Welcome.
Tonight we will talk about Right Understanding (samma ditthi) which is the first training in the Noble Eightfold Path. It, along with its counterpart Right Thought (samma sankappha), comprises the Buddhist training of wisdom.
What is Right Understanding, and what role does it play in applying Buddhist practice to everyday life?
From Venerable Narada's Buddhism in a Nutshell:
"Right Understanding, which is the keynote of Buddhism, is explained as the knowledge of the four Noble Truths. To understand rightly means to understand things as they really are and not as they appear to be."
When Right Understanding has matured fully, it becomes "Insight Wisdom"; when the teaching of the Buddha is no longer a conceptual understanding, but the practitioner has seen the truth of the Buddha's words for himself. Venerable Narada continues:
"In the practice of the Noble Eightfold Path, Right Understanding stands at the beginning as well as its end. A minimum degree of Right Understanding is necessary at the very beginning because it gives right motivations to the other seven factors of the Path and gives to them correct direction."
There is a useful simile that illustrates the function of Right Understanding in directing Buddhist practice. In archery the archer uses great care and attention to setting his or her body, the bow and the arrow to the right positions before letting go of the arrow. They also hold the arrow correctly before releasing it. If the body is not steady or balanced perhaps the bow will shake when the arrow is let go. If the bow is not in the right position the arrow will not fly to the centre of the target when let go. If all are correct the arrow will fly straight to the centre of the target. Right understanding performs a similar function for directing a person in their Buddhist practice.
Anita then relayed the story of the Buddha.
The story of the Buddha provides us with a good example of how his life transformed once he had Right Understanding. He was living the life of a Prince in the palace for many years experiencing the comforts, ease and pleasures available to him. Even though he began to sense this was not all there was to the world he could not formulate what he would be better to do with his life.
Then experiences he had on just one day when he saw the sick person, the old person, a dead person and a holy man gave him Right Understanding of the inescapable sufferings everybody is subject to in life. From this understanding followed his decision to renounce his life of abundance in the palace and devote himself to finding the way out of suffering. The arrow was then in flight following the direction of his Right Understanding.
Right Understanding removes doubts and uncertainties about the Buddha's Teachings and clears away misunderstandings or confusion about what is the correct practice. A person is then clear about what is to be done, what practice is needed to learn the Buddha Dhamma and improve one's own mind.
For a beginner, Right Understanding simply means to have a correct conceptual understanding of the Dhamma. We should first cultivate an intellectual understanding of the teachings. This can be done by reading Buddhist books, attending Buddhist teachings, and spending time considering what you have learnt and how you can put that learning to some worthwhile purpose. As the mind develops Right Understanding then the practice that follows will be fruitful, effective and durable over time.
Venerable Sumedho Thera gives the advice of how to develop Right Understanding when studying the Buddhist teachings. He writes:
"These suttas (original words of the Buddha) are not meant to be 'sacred scriptures' that tell us what to believe. One should read them, listen to them, think about them, contemplate them, and investigate the present reality, the present experience with them. Then, and only then, can one insightfully know the truth beyond words".
So believing a teaching merely because it is the Buddha's words is not Right Understanding because it relies on hearsay, on someone else's understanding. The Buddhist path is to develop understanding in one's own mind of how things really are. Right understanding alerts a practitioner to cultivate new behaviours that are more conducive to their own well being than their original habitual behaviours. Generally our habitual behaviours are not formed out of wisdom but out of our past kamma.
Anita next introduced The Five Precepts, core to the practise of Buddha Dhamma.
It is generally not our habitual habit to keep five precepts for example. Most people who come to the Buddha's teachings for the first time this life do not keep five precepts and maybe only keep one or two precepts really well. Yet the Buddha advises that it is wise to keep five precepts as a minimum practice to maintain human birth in our future lives and helps us to cultivate the correct attitude to see the truth.
In this case to get Right Understanding would mean listening to the Buddha's advice with intelligent inquiry, looking to ascertain why the Buddha recommends keeping these precepts is so fundamental to Buddhist practice. What is the meaning of his words of explanation, what is the function of each precept, what is the effect on your own mind from keeping them, and what would be the effect on your life from keeping them?
Buddhism encourages you to examine with a genuine inquiring attitude, a fresh mind willing to investigate something on its merits. This way it is possible to recognise for yourself the benefits of performing wholesome actions such as the keeping of precepts and the problems and sufferings arising from unwholesome actions.
Right Understanding can be developed by spending time with a great Buddhist practitioner or Buddhist Teacher who by example shows correct Buddhist practice in action. To see what Buddhist practice looks like when applied by a practitioner with developed wisdom teaches us something beyond words.
For example it can give us Right Understanding about not wasting our time and resources for our opportunity to learn and practice the Dhamma is both rare and fleeting, about why it is beneficial to go to a Buddhist Temple to make fast progress, about why we need to create increased leisure time for our practice and how to practice the perfection of generosity rather than just do some generous actions. Many practical aspects of Buddhism are illuminated effectively by taking the practice of a Buddhist Master as an example from which to learn from.
Finally the level of Right Understanding which surpasses the others already mentioned is referred to as insight wisdom. This is known in the Pali language as yatha bhutam, which means understanding free of personality bias. This is understanding something for real, not including our own belief, opinion or preference about it, not including hearsay of other persons or commonly held views about it, not even including what is logical or apparent when viewed from a conventional perspective.
Insight wisdom transforms our view of the world, it changes us forever, it means we know something to be absolutely true, even though it may be contrary to what we believed in the past.
Insight wisdom is a different order of learning than intellectual learning. For example, when we want to train the mind away from habits of laziness, worry, or stinginess the intellectual belief that it would be better not to behave this way may not be powerful enough to enable a transformation of behaviour.
Insight is not like that at all. The mind seeing the truth of something directly also sees clearly what the errors of the mind are, at that instant the old beliefs and errors are immediately destroyed. The old behaviours do not need to be overcome. They are gone. The mind no longer follows the old incorrect understanding view because it has been replaced by wisdom for the rest of your life.
Now we will talk a little on Right Understanding about the Four Noble Truths and the Law of Kamma.
Now, we must examine what the Buddha explains to be Right Understanding, for example, what specific knowledge’s does Right Understanding encompass? In essence, it is the Four Noble Truths, those of sorrow, the cause of sorrow, the cessation of sorrow, and the path leading to the cessation of sorrow.
Right Understanding also includes the knowledge of kamma, or cause and effect.
This week we shall examine kamma in more detail.
It is said:
"To enter the basic path one must gain a proper understanding of the fundamental right view on kamma."
The Law of kamma is one of the natural laws governing life. Like the physical laws such as the law of gravity it affects every living being. The law of kamma applies not only to the physical world but also to the mental world or beings minds and the destinies of all living beings.
It is one of the laws’ that govern the outcome of the actions that we perform with our body, speech or mind. Ultimately we can go further because kamma is produced by the volition or intention of the mind that is operating behind the various body, speech and mind actions.
The law of kamma is that every action of body, speech or mind done with volition produces a result to be inherited by the doer at some time. These actions may be wholesome (kusula), that is morally good, which produce outcomes which are conducive to the well being of the doer; or unwholesome (akusula), morally bad, which produce outcomes of harm to the doer or; those actions which are morally neutral.
"The doctrine of kamma is subtle and exceedingly intricate. Reduced to its most elementary meaning, kamma is action; it refers also to the fruits of action. It may be seen as the law of causation on a personal level, a combination of primary and secondary causes. In the case of a plant for example, the seed is the primary cause, and rain, wind, sunlight, etc, the secondary causes.
Similarly, every thought, utterance, and deed is a seed that ripens over time until, under suitable conditions, it comes to fruition, as an event or circumstance. It is, more over, a continuous process, for the way in which one responds to those circumstances determines the quality of his present life as well as future ones. Thus the doctrine of kamma repudiates any notion of "fate" or "fixed destiny" in as much as these circumstances and our response to them are constantly changing. Clearly, then, everyone has the potential at each moment to alter the course of his or her future kamma.
Within the period of a single lifetime, every being has in addition to his of her mutable kamma a particular "fixed kamma", as for example, the species, race, and sex into which he or she is born. These kammic traits, though set for life, are then recast at the next rebirth in accordance with the individual's ever ripening past actions.
When the conditioning causes of one's kamma, whether that kamma is of hardship and disgrace or fortune and honour are exhausted, it will disappear”. (The Seeker's Glossary of Buddhism P 308)
Kamma is the action and the result of the action is called kamma-vipaka.
"Having willed, man acts by deed, word or thought, and they have their due consequences. All living beings have actions (kamma) as their own, their inheritance, their congenital cause, their kinsman, their refuge" 2. (Cula kammavibhanga Sutta, M135)
By having Right Understanding of the law of kamma a person will seek to do wholesome actions and avoid unwholesome actions. A person will clearly recognise the benefit of cultivating wholesome minds because these minds produce wholesome actions. It is now realised that our actions are the building blocks of our future existence.
As we are learning to generate Right Thought, Right Action, and Right Speech we are learning how we can make ourselves well and happy in the future.
It is important to remember that for an act to cause kamma it must arise from an intention or volition in the mind.
For example, when we walk on a grass lawn, we inadvertently kill many small living beings. Yet we have no intention to kill or harm them as we walk, therefore as the intention to kill is absent, the kamma of killing is not produced.
There are four requirements of action for it to be regarded producing the kamma of killing.
1. There must be a real living being.
2. There must be the intention to kill that living being.
3. There must be a means such as a weapon used to cause the death.
4. The living being must be killed.
If all of these conditions are present the kamma of killing is created and the result of that killing will occur to the person who did that action at some time.
Without knowledge of the Law of kamma we are unable to discern wholesome from unwholesome, so we do unwholesome deeds, and create sorrow for ourselves. This is the tragedy of not understanding the true nature of things, for if we comprehended how things truly were, we would do only good and would experience the happiness that results.
“Kamma is one of many factors conditioning the nature of experience and past kamma is extinguishable and modifiable in the context of one’s present actions.
According to Buddhism, man is conditioned by his biological laws, by his environment and physical laws, by psychological laws including his kammic heritage; he is not determined by any or all of them. He has an element of free will or personal endeavour by exercising which he can change his own nature as well as his environment (by understanding it) for the good of himself as well as others”. 3 (The Spectrum of Buddhism - Piyadassi)
That concludes the second paper in our series “Applying the Buddha's Teachings to Everyday Life”
As was mentioned in Tuesday evening’s dhamma talk, one of the ways in which to develop right understanding is by spending time with a great Buddha Dhamma practitioner or Teacher who by example shows the student correct Buddhist practice in action.
To see what Buddhist practice looks like when applied by a practitioner with developed wisdom teaches us something beyond words.
We can experience at close hand many practical aspects of Buddhism are illuminated effectively by taking the practice of a Buddhist Master as an example from which to learn from.
It is with deep gratitude that we would like to read to you an autobiography of one such noble being, the late Master John D. Hughes.
Master John D. Hughes was the Founder, Abbot and Resident Teacher of the Buddhist Discussion Centre (Upwey) Ltd. The organisation is a Regional Centre of the World Fellowship of Buddhists, an Associated Institution of the World Buddhist University and a member of the Ethnic Communities Council of Victoria.
A fourth-generation Australian, born 9 September 1930 in Mentone, John was an only child and a very bright and unusual boy, and as an adult was popularly known as 'Spike' from the days when he played jazz cornet.
He established a temple in the quiet hills of the Yarra Ranges in 1978 to enable Australians to learn and practice Buddha Dhamma. He established a heavenly Chan garden at the temple, built to last for at least 500 years, which houses a multilingual reference library, the John D. Hughes Collection.
Over 300 Buddha relics are stored in the Centre. The chosen lemma for the organisation was 'Lifetimes of Learning'.
Master John D. Hughes was a former Vice-President of the World Fellowship of Buddhists, he was a Council Adviser to the World Buddhist University and the inaugural recipient of the Visuddhananda Peace Award 1999 (in Memory of His Holiness the Late 24th Mahasanghanayaka Visuddhananda Mahathero) from Bangladesh.
The Venerable Shilalankar Mahathero, the Sangharaj of the Supreme Sangha Council of Bangladesh described John in a letter to his 65th birthday as “one of the apostles of our New World Buddhist order in Australia, and one of the pioneers of Buddhism in the Australia - New Zealand region”.
John was a Chan Master who painted Chan images for over four decades. He founded the Chan Academy at the Buddhist Discussion Centre (Upwey) Ltd. where he taught the 'Way of the Brush'. The classic Chinese painting method is a Buddhist meditation practice.
John travelled regularly to national and international Buddhist conferences and Buddhist organisations and used his wisdom and compassion to help many beings in Australia and overseas, teaching students from various cultural, social and economic backgrounds in 14 different countries.
John was editor of the Buddha Dhyana Dana Review, the flagship journal of the Buddhist Discussion Centre (Upwey) Ltd. and he was also editor in the previous 11 years when the journal was called the BDCU Newsletter, online at www.bddronline.net.au.
John initiated nine Dhamma websites and published teaching materials on his websites. Use of the virtual form was used to reach students who were unable to travel to the Centre, enabling many beings to meet and learn the Buddha Dhamma.
John was the Founder and Executive Producer of 'The Buddhist Hour' radio show, broadcast every Sunday from the local Hillside Radio station 88.0 FM. We aim to fulfil his mission to broadcast the Buddhist Hour digitally over the Internet in the future. Radio scripts can be read and downloaded from our website at www.bdcublessings.net.au
On 13 March 2003 Master John David Hughes suffered a heart attack followed by a long recovery period.
Venerable Sangha in Australia and around the world chanted for his recovery to health and well being. Guided by Master Ru-Sun, family, students and Members of the Buddhist Discussion Centre (Upwey) Ltd. chanted diligently day and night for his recovery.
Master John David Hughes returned home on 10 June 2003 to continue rehabilitation with 24-hour help of home care staff, his wife Anita, his students and Members and Friends of the Buddhist Discussion Centre (Upwey) Ltd.
Master John David Hughes celebrated his 73rd Birth anniversary that was also the celebration of the founding day of our Centre, beginning with Dana offering to Thirteen Venerable Sangha Members from our local Buddhist Temples, presentation of a Commemorative plaque and gifts to Master John David Hughes, from Students, members and friends of the Buddhist Discussion Centre (Upwey) Ltd. and a Chan painting exhibition of his paintings held by Members and friends of the Chan Academy.
On 24 October 2003 his tracheotomy tube was removed and he regained his speech.
Master John David Hughes was able to continue on his plan for improving his Centre. He went on to direct the building of the new kitchen and dining hall that he brought to lock up stage two days before he died.
Master John David Hughes gave us an example of a life well spent in service to the Buddha and to his students.
May he be well and happy.
If you would like to find out more about Buddha Dhamma and meditation, we invite you to come to the weekly Dhamma talk on at the Dandenong Ranges community Cultural Centre each Tuesday evening at 7.30pm.
Our style of teaching encourages discussion about the topics presented as well as questions about Buddhist Teachings and practice in general.
Please also tune to the Buddhist Hour on Hillside FM 88.0 at 11.00am each Sunday and find the weekly Buddhist Hour script including the full paper on line at www.bdcublessings.net.au/radio.html.
May you come to samma ditthi – right understand of things as they really are and not as they appear to be.
May you come to recognise for yourself the benefits of performing wholesome actions and the problems and sufferings arising from unwholesome actions.
May you have a life well spent.
May you be well and happy.
May all beings be well and happy.
This script was prepared and edited by Julian Bamford, Anita Carter, and Frank Carter.
References
Chan Academy Australia, Applying the Buddha's Teachings to Everyday Life, Tuesday Night Teachings Class #2; 29 November 2005, Prepared by Anita Carter, Frank Carter, and Alec Sloman, 2005. (online at http://www.bddronline.net.au)
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