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According to The Shorter Oxford English Dictionary(1), energy can be defined as 1. force or vigour of expression. 2. exercise of power, operation, activity. 3. vigour of action, utterance etc. 4. power actively and efficiently exerted. 5. the power of doing work possessed a body or system of bodies,

Yet there are other things that appear to have energy in the field of art and literature.

For example, in Ronald Weber's The Literature of Reduction (1895), he states that...."Some contemporary novelists and critics emphasise the reduced and exhausted state of current fiction, judging inherited literary practices as inauthentic and opting for experimental techniques that dispense with traditional narrative principles. Their interest in technique, however ignores levels of interest in modern fiction and their insistence on writing as performance is a too exclusive concern. If recent criticism reveals a cultural radicalism and unease about contemporary fiction, it does not account for the variety and traditional nature of much contemporary writing".(2)

There are other types of writing that contain nascent energy of an interesting nature.

In recent centuries these include writings of science and maths.

Ideas have energy because they come from the mind. We do not find math formulae engraved in rocks in a like manner to the way we find fossils.

Nowhere in nature has any math been written by nature.

In 'A Concise History of Mathematics' by Dirk J Struik, he describes Mathematics as "...a vast adventure in ideas; its history reflects some of the noblest thoughts of countless generations. Mathematics has been influenced by agriculture, commerce and manufacture, by warfare, engineering and philosophy, by physics and by astronomy. The influence of hydrodynamics on function theory, of Kantrianism and of surveying on geometry, of electromagnetism on differential equations of Cartesianism on mechanics and of scholasticism on the calculus could only be indicated in a few sentences - or perhaps a few words - yet an understanding of the course and content of mathematics can only be reached if all these determining factors are taken into consideration.(3)

Our Teacher's education included mathematics, and for many years he lectured in math and science.

In spite of all this energy locked away waiting to be unleashed, Buddha Dhamma in its teaching is not presented as intensely mathematical in its reasoning, although Buddha Logic modelling has been quite well expounded and has a degree of refinement that has to be entered into to be witnessed.

But there is another area of Buddha Dhamma that is unique in all the world.

It deals with the perfection of energy.

This energy is not developed to conquer the world in the oppressive military sense.

Rather, it has a subtle nature that can only be understood by a few persons in the world today.

But the display of this mental energy is real and measurable enough in its extreme force and it can be brought to bear for peaceful purposes in a darkening world.

Buddhist Teachers do not disclose the level of their attainment to the public at large because such statements are not sanctioned by the Lord Buddha.

Yet 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.

It is thought by some that our Teacher has some form of this perfection.

Our Teacher was recently awarded the Visuddhananda Peace Award 1999.

Congratulatory messages are coming in from all over the world.

One such example was received this week from Rev. Sushilananda Sraman of Bangkok Thailand. .

The Venerable Sraman writes:

Mr John D Hughes
The Founder
Buddhist Discussion Centre
33 Brooking Street, Victoria, Australia

Dear Founder,

Please accept my heartiest greetings, Metta and Best wishes for long life, good health and Happiness and also add my warmest Congratulations for the "Visuddhananda Peace Award 1999" which you have recently gained by the Visuddhananda Peace Foundation of Bangladesh. Truly, It is a well-deserved recognition of your excellent accomplishments. So as to say, It is always expected with delight but not surprise. Because this proves once again that a right understood personality like you always gain right award and gets ahead. I especially admire your wonderful achievement. Surely, I do hope you will conquer Buddhist world one day and will distinguish yourself so far.

I thank to the committee of the Visuddhananda Peace Foundation for their proper wisdom to select Mr John D Hughes for the award 1999. Their decision was absolutely perfect, appropriate and really remarkable.

I know that you and Venerable Mahathero were once interrelated on philanthropic thoughts and deeds, both life possession are so similar and wonderness that devoted for others benefits and human kind services. Both of you, with same aims and same purposes heedfully proceed on. Though Venerable Mahathero is no more today but the series still successfully continues to the forward by you. I assume, at present, you are the exact image of Venerable Visuddhananda Mahathero.

Please let me offer you endless respect, boundless love and countless thank on behalf of all Bangladesh Buddhists for more and more success of you in the years to come.

May the years ahead fulfill all your dreams!

Yours sincerely in Dhamma

Rev. Sushilananda Sraman(4)
.
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".(5)

According to Shantideva in the Bodhisattvacharyavatara (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. (6)

Why is this so?

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.

During the Buddha's lifetime, his energy was directed to the service of others, untiringly working for others with no expectation of remuneration or reward.

Buddhist practitioners are encouraged to become aware of the many benefits of practising perfection of energy and the shortcomings of not practising.

Perfection of energy is one of the conditions through which supreme enlightenment can be achieved.

Without sufficient mental effort, activity is governed by laziness, and a person becomes incapable of performing wholesome actions and of being successful in ordinary work, let alone in their practice of Buddha Dhamma.

There are three divisions of energy described by in the Wish-Fulfilling Golden Sun of The Mahayana Thought Training, which are:

1. Dauntless armour-like energy
2. The energy of totality of virtue
3. The energy of working for other sentient beings

The first, dauntless armour, is like the energy of the Bodhisattva, which means that he or she is practising perfection of energy and is happy to work for the enlightenment of others.

The energy of totality of virtue refers to the practice of the six paramitas of the Mahayana tradition in order to fully attain them all, by making offerings and cleansing the mind.

The energy of working for other sentient beings is practising the energy of the totality of Bodhisattva activities.(7)

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.

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.

In the Theravada Canon the Parami (in English - perfections of practice) of which Viriya or energy is one, and fruit, are divided into ten.

They are:

* Dana ( Generosity)
* Sila (Morality)
* Nekkhamma (Renunciation)
* Panna (Wisdom)
* Viriya (Energy)
* Khanti (Patience, tolerance)
* Sacca (Truthfulness)
* Aditthana (Determination)
* Metta ( Loving kindness)
* Upekkha (Equanimity)

The cultivation of the mind and development of finer states of consciousness is driven by beneficial actions helping other persons. Buddhists call the accumulation of good causes the accumulation of merit.

What is merit? Why is it so important?

If we define merit as the fuel needed to move toward more wholesome minds and higher order knowledges, then the rate at which we generate the fuel (or merit) through the performing of many good actions, determines how quickly we can realise and follow the Buddhist Path. The inverse of this is also true, that a lazy person by definition will not produce many good actions.

This is not to say the generation of merit is the only factor, as there are other important factors to be developed such as, for example, morality (Sila).

To make good causes requires diligent and persistent effort and the will to maximise the opportunities that arise to make merit every day of your life.

A well known Chan Buddhist saying is 'Chop wood and carry water every day'.

A second factor relates to the skill of being able to make good actions in such a way as to leverage the amount of merit one produces. An example of this is that when a person does a good action with a pure mind there is more merit produced from the same action than if done by a person with a less pure mind. For example, a person who keeps five precepts has more mental purity arising than a person who keeps fewer or no precepts.

The Buddhist Monk Venerable Piyadassi Maha Thera wrote, "In the words of the Buddha, each individual has himself (or herself) to put forth the necessary effort and work out his (or her) own deliverance with heedfulness" and "Buddhism is for the sincerely zealous, strong and firm in purpose and not for the indolent"(8).

Buddha Dhamma is not for the faint hearted as it requires great stamina, perseverance and determination not to waver from the Path.

The Venerable Piyadassi Maha Thera also wrote in his book 'The Spectrum of Buddhism', that in the practice of right effort the function of energy is fourfold:

1 The effort to discard evils (unwholesome mental states) that have arisen in the mind
2. The effort to prevent the arising of unarisen evil (unwholesome mental states)
3 The effort to develop unarisen good (wholesome mental states)
4. The effort to maintain and promote the further growth of good already arisen (wholesome mental states)

It takes energy to eradicate the unwholesome mental states, or in Pali akusala cetasikas, which have already arisen, and prevent those unwholesome states yet to arise, from arising. Their appearance on the mind is due to past kamma.

If activity is motivated by any one of the 14 unwholesome states, unhappiness will surely result. Without proper training, which is fueled by the generation of merit, it is not possible for most people to reverse this process and consequently they must continue the cycle of suffering, which is called samsara, the cycle of birth, growing up, getting old and sick and dying, again and again.

Conversely there are wholesome mental states (or kusala cetasikas) which are yet to arise, and energy is required to get them to appear on the mind. The wholesome mental states already arisen should be made stronger, as any action motivated by such states will result in happiness and peace in this and future lives. In this way the correct conditions are created for the appearance of correct insights on the true nature of existence.

Such insights into the true nature of existence are increasingly obtained as you progress towards the attainment of each of the ten perfections. This can be likened to one having ten jars which, as you perform wholesome actions, are filled drop by drop with the sweet nectar which is the result of those actions for each of the Parami.

In the Mahayana Canon, the perfections are grouped into six, with the fourth perfection being the perfection of energy.

As a person proceeds in their practice along the Buddha Path, the degree of intensity of activity directed towards helping others increases many fold. The practitioner's capacity to help others has become more skilful and more effective.

At our Centre, Members participate in many projects. Often one Member may be working on four or five projects concurrently. Being able to organise and plan for the complexities that arise and the need for the correct order of operation across such a broad involvement relates to the practice of the Perfection of Energy.

It is worthy of mention that the factor of energy pervades right through various aspects of the Buddha Dhamma Path.

Palitha Mapatuna, in his book 'The Teaching of the Buddha and The Four Noble Truths'(9) states that according to the Suttas, if you cultivate the Eight Fold Noble Path, you cultivate and develop at the same time six other groups of factors which together with the Noble Eight Fold Path constitute seven groups of factors for enlightenment which are:

1. The Four Foundations of Mindfulness
2. The Right Efforts
3. The Four Bases of Supernormal Power
4. The Faculties
5. The Five Powers
6. The Seven Factors of Enlightenment
7. The Noble Eightfold Path.

The Four Foundations of Mindfulness are:

1. Mindfulness of Body
2. Mindfulness of Feeling
3. Mindfulness of Mind
4. Mindfulness of Dhamma

The Four Right Efforts have already been discussed earlier in the program.

The Four Bases of Supernormal Powers are:

1. Wish (Chanda) with co-factors - Effort and Concentration
2. Energy (Viriya) with co-factors - Effort and Concentration
3. Mind (Citta) with co-factors - Effort and Concentration
4. Investigation (Vimamsa) with co-factors - Effort and Concentration

The Five Faculties are:

1. The Faculty of Faith in the Enlightenment of the Buddha, in the Dhamma and in the Order of Disciples
2. The Faculty of Energy
3. The Faculty of Mindfulness
4. The Faculty of Concentration
5. The Faculty of Wisdom

The commentary by Palitha Mapatuna notes that the Five Powers are composed of the same factors as those of the Five Faculties. However there is a difference between the two groups of factors: the Five Faculties relate to the qualitative characteristics of an individual who has become a stream enterer on the Plane of The Noble Ones (Ariya Bhumi) whereas the Five Powers relate to the capacity and strength displayed by a person to abandon the fetters which keep him or her tied to wanting to continue in the samsaric existence.

The Seven Factors of Enlightenment are:

1. Mindfulness
2. Investigation of the Dhamma
3. Energy
4. Joy
5. Serenity
6. Concentration
7. Equanimity

We note the importance of the Factor of Energy given its presence in most of the groups of factors relating to the Path a person must follow to find the way out suffering.

Another element critical to one's success in achieving perfection of energy is the skill in getting things done in the right order, which means planning a sequence of events according to priorities and efficiencies, removing the chance for unwholesome actions to occur as a result of acting with a narrow focus on the situation.

For example, in the John D. Hughes Collection, we position the centre of gravity of our collection on practice rather than theory. We must have access to more than one view of any given topic.

There are at least two views;

1. What do you do?

2. What do you not do?

For the first heading, there are at least three views to be sequenced:

1. What do you do now as a first priority?

2. What do you do next as a second priority?

3. What do you do next after next as a third priority?

It is important in Buddha Dhamma to get things in the right order.

This is not self-evident, otherwise no project in the world would ever fail.

It is a thousand times more likely that events would be placed in the wrong temporal order than in the "Perfection of Energy" order.

We established a simple Altar for the Deva of learning within our main library complex in our Hall of Assembly.

We do this because we must draw on all the best past experiences of the benevolent beings who have run libraries in ancient times and who now exist in their next long life rebirth in various heaven worlds.

As True Buddha Dhamma Followers, our library staff do not worship such beings; they merely request their help with advice on what is the correct order to proceed in doing anything because they know the time, know the place and know the assembly.

Our own pamphlets tell the history of what we offer to persons and how, but as time goes by, government or other private organisations offer what we formally offered and we are in a position to cease.

For example, some years ago, we spent considerable time teaching persons how to budget their time and organise their time better for work, pleasure and sleep.

In recent years the Australian Government schooling system TAFE has offered such Time Management courses.

These equip persons with valuable job skills.

Because of the proliferation of Time Management courses, we do not bother to program such matters, although we are in a position to offer the use of some relatively advanced Time Management software called RATPAK, which includes one entry multiplication into Gannt charts.

This means our management systems can schedule best use of our human resources from the volunteers hours available.

It also means we can estimate the number of hours needed to perform a given project or we can estimate hours needed for planning a project and track both approaches in the project on the same software package.

This means such software can give automation of library ordering routines which are of major importance in order to save time and not have several persons duplicate the same entry because the software does not integrate files.

We segregate our Buddha Dhamma Deva altar and special library (the references of which are to continue at least 500 years) from our more traditional management books and journals which are in secondary sites and used by administration to comply with the Australian corporate code for charitable organisations.

For the legal conduct of our organisation, we need the most recent Australian commercial references similar to those found in most business libraries.

In Victoria, the State Government Acts and Regulations are available in printed form from the State Government printer.

Recently, the Victorian Government has made them available in electronic form from internet sites. Our library service must provide reference access to such vital information. The older versions of the Acts are archived.

Use of the B.D.C.(U)Ltd. Library for Dhamma Refuge

We take refuge in Buddha, Dhamma and Sangha.
At higher levels of Dhamma practice, we do not take refuge in logic.
As the Refuge for Dhamma becomes more and more subtle, we use the perfection of energy to increase our power of concentration (in Pali, sati) .

We then have the power to attempt to exclude as many habitual (chance unprompted) influences as possible on our various minds.

Prior to that state of development we really have no choice except to use a model of decision making which tells the decision maker how to make a class of decisions that is normative or prescriptive.

A model which describes how decision makers actually make decisions is descriptive.

To create a powerful normative model for our purposes, we chose the B.D.C.(U)Ltd. Library to represent a model of refuge in the Dhamma.

Of course, we are not about to deify the B.D.C.(U)Ltd. Library that has been in use for several years at the Centre.

Last week, we completed cataloguing over three thousand books.

Soon, we need several new metal bookcases to be donated or purchased and to be arranged in place above and alongside the existing Library structure.

The first steps to the actual functional setting up of an extended B.D.C.(U)Ltd. Buddhist Library structure has been arranged recently.

A visiting English architect has agreed to provide excellent new working plans free of charge.

As we can finance this opportunity, it will continue as part of the ongoing process of maintaining, managing, providing a facility (for use by Buddhist and non-Buddhists) and of preserving the Library's resources.

This fortunate planned event can be used as a focus for the fund raising that can be thought of as being causes for energy to be directed towards our Refuge in Dhamma.

It can be seen that the energy of the inner nature of Dhamma words profoundly and directly affect our human mental cultivation, and appears to influence behaviour motivated by the effect of our environment.

The Library obviously contains Buddha's words (the spoken Dhamma).

The inner nature of literary texts of Buddha's Teachings are a source of realisations and insight wisdom when they are put into practice.
We are looking for persons to help in our library development. Please contact us.

So, the instructional nature of the texts available in the B.D.C.(U)Ltd. Library are an indispensable part of the 'sensory education' required by Buddhist Practitioners.(1)

Creative thinking, such as wild deconstruction, unless completed to a satisfactory outcome, has limitless potential for chaos.

The Buddha has warned of the unwholesome results of excessive, uncontrolled imagination.

Some young persons have deconstructed their own minds to a point where they have such confusion they are capable of killing themselves.

The explanation of this fact was explained by Lord Buddha over two and a half thousand years ago.

All these factors operate in the design of a fairly complex library system that is desired for the computerisation of the B.D.C.(U) Ltd. Library.

It is a prime consideration that we raise funds to make information for the mental health of persons more widely known.

The enhancement of the library and the process of enhancement increase Refuge in the Dhamma.

However, under certain 'worst cases' of accumulated 'disordering factors' such as, for example, the environment's complexity, uncertainty and ambiguity of a computerised library system, it might mean that more demerit than merit was made, e.g. Buddhist books might be lost in the system.

In this extreme case, it appears likely that the kamma would be made to lose, rather than gain, refuge in the Dhamma.

During many of our five day courses, Teaching has been given to the extent necessary to 'flag up' the undesirability of allowing such a possibility occurring during the design of the system.

It was decided to continue to use the Dewey System of Classification for the purposes of indexing the library books and journals. A carefully prepared instruction sheet using natural language was prepared for the processing of books and journals upon arrival at the library.
Traditionally, natural language interfaces are extremely difficult to implement on computer systems. However, recent developments in computers and computer software are encouraging enough to decide on this design approach.

We are working on the language of the interface of our intra net at present.

Our intra net will allow more speedy Refuge in the Triple Gem. Accordingly, we are working at the edge of high technology practice to make sure our intra net is not limited to Dhamma Refuge only. We are extending the structure to the Sangha Refuge.

We have scanned in over 900 photographs of Sangha. This is over a gigabyte of data.

These pictures will be available on our intranet soon.

It might be said that the tone of the preliminary practice that John D. Hughes has been running for 45 years is to bring Dhamma into the world by recording the best practices.

Much of the startup energy needed in Australia is nearly complete for most projects by finding others to run them.

In his retreat, John will aim to make his various minds understand the three marks of existence, namely, impermanence, unsatisfactoriness, and absence of a permanent self; the minds are starting to understand the Buddha's Teaching (the Dhamma).

At the end of his retreat, his improved health and vision will follow him like a shadow.

When this Dhamma shadow holds on as the status of the consciousness of a person, certain unprompted thoughts, which would have resulted in serious decisional conflict in the past, no longer influence the equanimity of a person.

From a mind having equanimity (symptoms of vacillation or hesitation being absent) and compassion for others, it is likely that wholesome actions can be done with ease.

The preliminary meditation taught at our Centre on all Courses is designed to bring about equanimity.

Our teacher once drew a piece of calligraphy in Tibetan script showing the Tibetan word for equanimity (literally, equal mind).

He gave this piece to a great Japanese master (sensei).

Perfection of energy and the establishment of the Chan Academy

Melbourne has been established by the Chan Academy School of Art as the centre of Chan in Australia. This School's aims are to develop the tradition of Chan within an Australian artistic context that is not merely mimicking the past, but has the energy and fortunes of beautiful Australia in Chan painting and practice and, therefore, a recognisably high international standard.

As an ancient Buddha Dhamma practice, Chan or Zen trains the mind by using ink, paper, ink slab and brush.

The energetic practice of Chan has its origins in 'One day no work' - 'One day no food'.

When practising Chan and the Laughter of the Brush, one is practising perfection of energy.

Right Effort or Perfection of Energy in Overcoming Defilements (Pali: Kilesa)

During practice of the perfection of energy, it should come as no surprise that various defilements arise.

In the classical Theravadan literature, there are listed ten defilements. Fluency of recognition of a particular defilement and a method of dropping it is required for success in any jhana meditation. The precise path to success is known to a Buddha, but is not known in advance to a meditator. For success in jhana practice, speed and accuracy need to be developed in such processes. Doubt or hesitation (Pali: Vicikiccha) should be overcome by expedient means.

When the unexpected happens, such as, for example, attaining a 'higher' jhana than targeted, the meditator must become aware of such difficulties. The needed realisation is that, kammically, the meditator is reaping what he/she has sown in former times and strenuous effort should be made to sow useful seeds in their place by guiding the mind to the 'target' jhana.

The future is being made during the process.

Instead of making any self-surrender to the pleasant feeling of surprise of attaining a 'higher' jhana, the meditator should 'start again' for the targeted mundane second arupa jhana. The possibility to divert the course of kamma (to some extent) and exit the higher jhana is the reason that Buddhist religious life is possible. By such skilful thoughts, meditation proficiency can be induced.

A word of caution:

Jhana experiences are to be regarded as a means to further Buddhist religious progress and not as an end in themselves, since the jhanas as such are of neutral value. The Brahma Jala Sutta of the Digha Nikaya makes this point.

First, the mind in its state of immaterial abstraction (arupajjhana) has as its object the infinity of space. Realising that this, however, is merely a mental concept, this state of mind itself becomes the object of the second stage, the object being the infinity of mind (hence the description; sphere of infinite knowledge). The final goal is to realise no-self (anatta).

Perfection of Energy in Buddhist Meditation

During one of our many Bhavana courses held at the B.D.C.(U) Ltd., our Members made the following five sets of observations regarding perfection of energy, which are subjective in their nature.

Master in Adverting Instruction

The assumption made is that the meditator begins in a rupa jhana. When beginning arupa meditation, there must be a strong desire to obtain the pre-set target state of consciousness (second arupa jhana) and a resolute intention (reason) to achieve that arupa jhana. A sphere, mental station or base is called (Pali) Ayatana, because it provides a range for arising. The meditator must make an effort to clear the mind quickly and skilfully of obstacles appearing as emotion, self-satisfaction, resentment, fear, laziness and/or procrastination.

To attain the desired arupa jhana, the meditator must be able to recognise its characteristics and not 'overshoot' or 'undershoot'. 'Overshoot' could be to Akincanna Yatana (third arupa jhana - sphere of not being anything).

The characteristics of second arupa jhana (sphere of infinite mind/knowledge) are that the meditator can access abundant worldly knowledges at will.

Mastery of Attainment Instruction

Mastery of attainment arises after the interfering defilements which created hindrances to gaining abundant worldly knowledges are dropped.

The meditator is able to access clarity and vision concerning the second arupa jhana (Ayatana).

Knowing the method of attainment, mastery comes with skilful practice.

Mastery of Resolving Instruction

On attaining the target jhana, mindfulness is maintained on the selected topic which is to be known. The meditator must be wary of anything else arising which distracts from this original intention. The mind can also be shaken by wholesome thoughts which are irrelevant to the goal.

When the mind is firm on one topic with no distraction, the topic can be thoroughly examined.

Many knowledges concerning the topic will arise. An ordinary mind cannot assimilate so much information, and so an 'array' mind must be used to gain the greatest benefit of insight in the chosen topic.

Mastery in Emerging Instruction

It is wise to recall the Triple Gem before emerging. Mastery in emerging is the skilful ability of the meditator to naturally and fluently come out of meditation.

This implies being aware of the manner in which the mental energy is used, avoidance of discursiveness, remaining mindful, being patient, retaining lightness and pliability of mind, maintaining friendliness and equanimity, non-grasping of the knowledges of the array mind, and non-attached retention of the knowledges.

Master of Reviewing Instructions

On the clear mind produced by Mastery of emerging, the meditation topic is reviewed.

Review consists of recollection and analysis. Using 'yathabhuta' mind, which recalls without error, the meditator examines what was seen and understood. This is analysed fully, and it is then known what is Buddhist Path and what is not Buddhist Path. That which is Path is retained.

Progress toward the perfection of energy is gained by the verbalisation of realisations to the Meditation Teacher so as to bring order and clarity to the mind of the meditators.

With every new generation, Teachers of Buddha Dhamma renew the presentation of Buddha Dhamma in order to give it a contemporary flavour. In this way they are able to make the Teachings relevant to the current generation.

It is in this area that Teachers display one of the most outstanding features of perfection of energy in Buddha Dhamma, which is the achievement of the skill in building new structures by utilising the resources of the past for the benefit of present and future generations.

With perfection of energy nothing is wasted.

May you develop the perfection of energy.

May you be well and happy.

This paper was written and edited by John D. Hughes and Leanne Eames.

1. Onions, C.T. (ed.), The Shorter Oxford English Dictionary, Oxford University Press, Oxford, U.K.,1973

2. Weber, Ronald, The Literature of Reduction (1895) from Abstracts of English Studies, Vol 17., 1973-74, University of Illinois, 1974.

3. Struik, Dirk J., 'A Concise History of Mathematics', G. Bell and Sons Ltd., London, U.K., 1965.

4. Rev. Sishilananda Sraman, Letter to John D Hughes, February, 2000.

5. Ven Narada Maha Thera, The Buddha and His Teachings, Buddhist Missionary Society, 1977, p597.

6. Shantideva, Bodhisattvacharyavatara (A Guide to the Bodhisattva's Way of Life)

7. Thubten Zopa, The Wish-Fulfilling Golden Sun of The Mahayana Thought Training, reproduced for Chenrezig Institute for Wisdom Culture, Australia, by kind permission of International Mahayana Institute, Nepal, 1977.

8. Ven Piyadassi Maha Thera, The Spectrum of Buddhism, The Corporate Body of the Buddha Educational Foundation, Taiwan, 1991, p267.

9. Palitha Mapatuna, The Teaching of the Buddha - The Four Noble Truths - The Structure and Nature of Existence, A Revision and Enlargement of the monograph dated 25/2/1995 of the author.


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