Buddhist Hour
Script No. 452
Broadcast live on 3MDR 97.1FM
9 PM to 10 PM
On Friday 3 November 2006 CE 2550 Buddhist Era

This script is entitled:

"Lifetimes of Learning "
Class 17 - Exploring the Perfection of Energy Part 2

Tonight we will continue discussing the Fifth Perfection, which is the Perfection of Energy.

The Perfection of Energy means we have energy associated with wisdom. We use energy wisely. In our last broadcast about the Perfection of Energy, we saw that by arranging our priorities and time with wisdom it supports our effective use of energy. Also that we should learn to avoid some of the ways we waste our energy by such things as rushing, for example.

The general model we can use to explain how Buddhist practice increases our energy shows increasing energy arises in two main ways.

The first is through many causes we make for increasing long life. By knowing what causes bring long life which increase our life-force or available energy we can apply ourselves persistently over time to making those specific activities part of our regular Dhamma practice. We will give you a list of some of these practices later in this talk.

The second way is to use our practice to build new wholesome minds which by their nature have much more energy than the minds we were born with from our past kamma. We are familiar with the reality that we can build physical things in the world as this is a commonplace occurrence. It is not so widely known that the mind is quite similar in this regard.

When we say Buddhist practice enables us to develop more and more wholesome minds, what that means is, we build new wholesome minds which we don't have at the present. For example, if we don't have the wholesome mind of equanimity we have to build it through making enough of the right causes. Once enough causes have been assembled, when the conditions are right, that new mind forms up and we say something like "I find I have a lot more equanimity lately".

In the same way as we build our future births by our actions in this life the same process of cause and effect is how we build our better minds. Buddhist practice is to reduce the unwholesome minds already arisen and yet to arise, and to strengthen wholesome minds that have arisen and are yet to arise.

Some combinations of wholesome minds when developed strongly have automatically hundreds of times more energy and life force than the combinations of minds we may experience ourselves at the present. So we are not talking about a minor increase in energy.

".... when we look at the profound changes one person can make in the world there cannot be another likely explanation for their occurrence other than the perfection of energy described by the Buddha." (Hughes & Eames)1.

If we use the example of the Buddhist Temple that our members Anita, Lainie, Alec and Frank visited in Taiwan several months ago it is almost inconceivable that essentially one man, Venerable Master Hsing Yun, conceived and orchestrated the whole thing starting from a steep mountain side covered in Bamboo forest. In 40 years not only did he found and develop this Temple, but there are now over 200 Temples around the world that have come about through the vast capacity and skills of that Buddhist monk.

So what causes do we need to make to build new wholesome minds? The kammic building blocks we need to accumulate come from wholesome thoughts, wholesome speech and wholesome actions, which are directed towards activities that make merit or build wisdom. If the activities are powerful enough to make a lot of good causes quickly, then our new wholesome minds will be built in less time.

Buddhist practice identifies many such activities some of which we will list below. Please note that although there are so many types of good actions which can be done, Buddhist practice identifies and concentrates on those types which are most beneficial and powerful for helping us build a pure heart and many new wholesome minds.

The list below are examples of practices we can do which make powerful causes for increasing our wholesome minds. These activities can produce more energy than is consumed by doing them.

Keeping five precepts
Taking extra precepts from time to time
Chanting the Triple Gem Refuge
Chanting the Qualities of Buddha, Dhamma, Sangha
Making offerings and helping your parents
Reverence and gratitude to the Triple Gem, one’s parents, teachers, elders
Listening to Dhamma
Circumambulation around a Buddhist Stupa 3 times
Offerings done whilst keeping 5 precepts
Offerings to monks or nuns
Offering monks robes at the right time.
Helping to build a Buddhist Temple or monks quarters
Providing water to a community of people
Shopping for others
Cleaning for others and offering a clean environment
Doing puja ceremonies
Service to the Triple Gem, one’s parents, teachers, elders
Cooking and preparing food for others
Keeping your mind inside your body
Offering warmth to others
Doing Meditative Reflections on Food
Helping to build kitchens
Sharing in others’ merits
Preserving Buddha Dhamma resources
Making offerings to kitchen gods
Whilst driving offering the flowers we see along the side of the road to Buddha, Dhamma and Sangha.

As we discussed last week there a few more common examples of how we waste our energy which you may be able to recognise from your own experience. The first is to do with over active thinking or too much thinking. Whilst there are many types of thinking we could divide them broadly into two categories - one is profitable or worthwhile thinking, which has some clear goal or purpose, the other is unprofitable thinking, which doesn't have any outputs which are useful or worthwhile.

A lot of our thinking is in the second category and includes such things as mulling over some event which has happened in the past or will happen in the future, or worry about something or some event which may have happened or may be yet to happen. It includes trying too much to analyse or work something out - this is particularly the case with men, who often have a predisposition to figuring things out through thinking.

Some thinking in this direction may be okay but we need to be aware that one of the five hindrances to developing a clear bright mind is named "flurry and worry".

The minds that are operating when we are caught up in these type of thoughts, from a Buddhist viewpoint, are defilements. They appear as if they are useful minds that can solve problems for us however, in reality, they are part of our ignorance and prevent wisdom from arising. Wisdom needs calmness and mindfulness of the present as the platform upon which it can arise.

Wisdom minds are by nature very calm and peaceful and operate with great mental ease and clarity. There really isn't much that needs to be "worked out" if wisdom is present. When thoughts arise wisdom doesn't touch them. Wisdom manifests as not grasping.

Flurry and worry minds, like all the defilements, are very energy consumptive. Much of our mental energy is locked up in defilements that are by their nature harmful to us. Worry is like a whirlpool of turbulent mental energy, anger is like energy burning up, greed is energy bound up in grabbing and holding onto things, restlessness is like energy being scattered and thrown about.

So Buddhist practice is to harness our energy and use it for some good purpose rather than just have it operating through defiled minds and unwholesome behaviour.

Master John D. Hughes states:

"The concept of Right Energy has many components in Buddhist practice. The meaning of energy can be described as one who is pleased to perform virtuous actions." (Hughes & Eames) 1.

When we develop our wholesome minds we should do it wholeheartedly. By being wholehearted we focus our energy into wholesome things rather than being half-hearted or distracted. Being half-hearted means some energy is still going to unwholesome minds. Do something wholesome, focus your mind in the present.

The following quote identifies types of energy that are profitable for Buddha Dhamma practice.

"The first is the energy of the mind that stops the desire for unprofitable things. If we have a strong desire for ordinary things disconnected from Dharma, it disrupts our Dharma practice. Although we have to do everyday things, if our fondness for them is greater than our fondness for Dharma, our attention is taken away from our main work. A person may concentrate and work very hard, but if the goal of all that effort is a worldly one, then, according to Dharma, that person is lazy. People who really want to practise Dharma are in a hurry even when eating or excreting, so as not to waste time. Energy for worldly things is weakness; energy for Dharma is real strength. This aspect of the perfection of energy speeds us quickly towards the final goal. Having energy for Dharma practice, the real purpose of life, prevents us being distracted by worldly goals. It protects us from all kinds of bad things." (Geshe Rabten) 2.

The perfection of energy in the context of Buddhist practice has been defined by the Venerable Narada Maha Thera "as the persistent effort to work for the welfare of others in both thought and deed". (Narada Thera) 3.

According to Shantideva in the Bodhisattva-charya-vatara (Guide to the Bodhisattva's Way of Life) "…it is a joyous energy. It is the kind of energy that immediately leads us into situations so we never miss a chance, never miss an opportunity to generate merit. This energy is joy rather than the kind of energy with which we work hard because we feel we must." (Shantidevea) 4.

"The emphasis on energy is evidenced by the fact that Buddhism requires a practitioner to operate at a heightened level of activity. The preliminary stages of training require the practitioner to make enormous quantities of good actions in order to generate the causes to help themselves and others progress along the Buddhist path." (Hughes & Eames) 1.

"Here viriya (or energy) does not mean physical strength, though this is an asset, but mental vigour or strength of character, which is far superior." (Narada Thera) 3.

Other ways to use your energy wisely are:

- to not force yourself to do things.

- to know when you need warmth, food, rest and pleasure

- find something wholesome to do which you really like doing rather than something you like doing which is unwholesome or makes no merit.

- stop trying to change people when they don't want to change. How much energy do we waste trying to teach somebody something which produces no result? If someone doesn't wish to change the essential ingredient for change is missing in them.

In Buddhism there is a rule that a person must request to be taught before a teacher will teach them. In other words the other person must want to learn something before the teaching process can be effective.

"May I be energetic, vigorous and persevering! May I strive diligently until I achieve my goal! May I be fearless in facing dangers and courageously surmount all obstacles! May I be able to serve others to the best of my ability! (Narada Thera) 5.

1. Hughes, J. & Eames, L. 2000. Working Towards Achievement of Perfection of Energy. (Series) Buddhist Hour Radio Program. (Volume) Script 73. Published by the Buddhist Discussion Centre (Upwey) Ltd., 33 Brooking Street, Upwey, Victoria 3158.

2. Geshe Rabten. The Six Perfections. Published online at www.bodhicitta.net.

3. Venerable Narada Thera. 1998. The Buddha and His Teachings. PublisherBuddhist Missionary Society, 123, Jalan Behala, 50470 Kuala Lumpur, Malaysia. pp 597

4. Santideva. 1997 (8th C.). Bodhicaryavatara, A Guide to the Bodhisattva Way of Life. Translated by Wallace, A. & Wallace, V. Published by Snow Lion Publications, P.O. Box 6438, Ithaca, New York 14851 USA.

5. Venerable Narada Thera. 1998. Buddhism in a Nutshell. Publisher. Sukhi Hotu Press, Unit 1A - 2, First Floor, Mayang Plaza, Jalan SS26/9, Taman Mayang Jaya, 47301 Petaling Jaya, Selangor, Appendix Page 70.

Disclaimer

As we, the Chan Academy Australia, Chan Academy being a registered business name of the Buddhist Discussion Centre (Upwey) Ltd., do not control the actions of our service providers from time to time, make no warranty as to the continuous operation of our website(s). Also, we make no assertion as to the veracity of any of the information included in any of the links with our websites, or another source accessed through our website(s).

Accordingly, we accept no liability to any user or subsequent third party, either expressed or implied, whether or not caused by error or omission on either our part, or a member, employee or other person associated with the Chan Academy Australia (Buddhist Discussion Centre (Upwey) Ltd.)

This Radio Script is for Free Distribution. It contains Buddha Dhamma material and is provided for the purpose of research and study.

Permission is given to make print outs of this publication for FREE DISTRIBUTION ONLY. Please keep it in a clean place.
"The gift of Dhamma excels all other gifts".

Back to Top