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Did you know that wealthy persons are healthier and live longer than poorer persons in Australia?

In Saturday's Age, 15 April 2000, a report commissioned by the Federal Government, A Social Health Atlas of Australia, highlights the striking disparities in health outcomes between the rich and poor.

This is not surprising from a Buddha Dhamma point of view since the wealth, health and long life are generally the result of generosity (dana) practiced in former lives.

The advantage of being wealthy, healthy and possibly living a longer life is that it frees our time. This assists us in creating the right conditions for a better future and continued practice of Buddha Dhamma.

It takes many, many lifetimes of merit to have human rebirth. Much merit is needed to be born in a country like Australia, where one can enjoy the right conditions to learn and practice Buddha Dhamma.

In Buddha Dhamma long life is a blessing and a precious opportunity to maximise your merit making potential that should not be wasted.

The report, A Social Health Atlas of Australia, contained a considerable amount of good news about the health status of Australians.

The infant death rate declined in all capital cities except Darwin between the mid-1980's and mid-1990's. Melbourne recorded the lowest infant death rate of all capital cities.

The report contained good news on some chronic conditions.

Premature deaths from asthma and heart disease have declined significantly in recent years.

Death from heart disease dropped by more than a third between 1985-89 and 1992-95, while deaths from respiratory system diseases fell by 30.9 per cent.

However, there are aspects of life in our State of Victoria which unfortunately are unpleasant. We are referring to the increase of drug taking by the population.

At present, the Government of Victoria is examining a proposal by the Drug Policy Expert Committee regarding the establishment of so-called 'safe' injecting facilities within the community.

The message generated from this proposal suggests that drug use is acceptable, as the government would be providing secure areas for the purpose of drug injection.

Furthermore, there are other considerations, as it will be almost impossible to control the criminal elements who would inevitably be attracted to such facilities.

Consequently, instead of solving the drug problem, it will become even more serious than it is at present.

The Buddhist Discussion Centre (Upwey) Ltd, is totally opposed to such a proposal because its implementation would send the wrong message to the community.

Many persons today are exposed to all sorts of illegal drugs.

Such is the case that the term "designer drug" is often used, making the use of these types of drugs more attractive.

The unfortunate truth is that there are more and more people turning to some form of intoxicant or another, with the unfortunate delusion that whilst feeling intoxicated, their problems simply disappear.

Observing the 5 precepts is an important part of Buddha Dhamma practice.

These are:

1. Refraining from killing living creatures
(in Pali: Panatipata Veramani Sikkhapadam Samadiyami)

2. Refraining from taking what is not freely given
(in Pali: Adinnadana Veramani Sikkhapadam Samadiyami)

3. To refrain from sexual misconduct
(in Pali: Kamesu Micchacara Veramani Sikkhapadam Samadiyami)

4. Refraining from false speech
(in Pali: Musavada Veramani Sikkhapadam Samadiyami)

5. Refraining from distilled and fermented intoxicants which are the occasion for carelessness
(in Pali: Surameraya Majja Pamadatthana Veramani Sikkhapadam Samadiyami)

Buddha Dhamma practitioners adhere to these 5 precepts in order to purify their minds, so that they may learn the path, realize the path and follow the path.

Today, we will discuss the precept of refraining from intoxicants which are the occasion for carelessness.

The 5 precepts forms the most basic element of a layman's practice.

Without observing them, it is very doubtful one can still deem himself or herself a Buddhist.

It cannot be denied that the precepts are difficult to keep, however, the way to happiness, prosperity and to security is also not easy.
We all know that if we want to succeed in anything, be it exams, in working life, or in business, we must first of all resolve to work hard and secondly put in the appropriate amount of effort.

In the same way, how can we expect to reap any fruits when, even before starting, we are giving excuses for not being able to preserve the precepts.

Many people say that, "A glass of wine with my meal isn't going to hurt".

By using this logic, a little bit of killing, a little bit of stealing, a little bit of sexual misconduct and a little bit of lying would also not hurt.

Breaking the precept of not taking intoxicants, if in large quantities and done frequently, leads to woeful states after death.

Observing this precept with pure Citta is an important part of our daily life, as it brings peace, happiness and harmony to ourselves, our friends and our family members.

When a person indulges in any sort of intoxicant, the resultant effect is a clouded and muddy mind, incapable of seeing situations or life clearly.

In fact, a number of experiments have shown that the taking of drugs and alcohol greatly reduces a person's ability to see the consequences of their behaviour.

These drugs have the effect of inhibiting the evaluative feedback that controls a person's behavioural pattern.

In other words, the taking of drugs and alcohol, from a Buddhist point of view, affects an individual's morality base because the mind cannot distinguish between right and wrong.

There was an experiment conducted where half the students were under the influence of a drug, the tranquilizer chlorpromazine, and the other half took ineffective placebos. Of the placebo subjects, 20% actually cheated. Of the tranquilized subjects 40% cheated.

The instant you use drugs, your cognitive domain where you hold morality ideas falls over.

But you must understand that some human beings, from lack of merit in past lives, do not have morality present in the first place.

If you have super merit, drugs will not destroy you. This is seen in some yoga persons who can drink poison with no apparent harm to their body or mind.

Listeners are warned not to try experiments with drugs, because if you do you will more than likely kill yourself.

Confectionery retailer Darrell Lea is closing its Bourke Street store in July after 40 years' trade, while comics and pop culture shop Minotaur is moving to Elizabeth Street in June. Another six shops along Bourke Street between Russell and Swanston Streets have noticed a dramatic increase in drug trade occurring outside, and on some occasions inside, their premises over the past 18 months.

Between 13 January and 4 March 2000, there were six heroin-related deaths in the Central Business District of Melbourne.

Another drug which appears to significantly reduce fear, is alcohol.

If the precept of abstaining from taking intoxicants or drugs is broken, at least one more of the other four is likely to be lost from the mindset.

Once this has happened an inhibition learned from the family culture may be shed, and the alcohol will take over their senses.

So, if the mother laughed when drunk, the child tends to copy that role model.

If the mother cried, that may be copied as well.

For those of you who worship scientific method, no doubt you feel that the old nurture-nature debate may be resolved when the genome project is completed.

It can be said in closed communities that we learn by culture how to behave when we are drunk.

If we are world travellers we may be surprised at the irrational ways persons overseas behave when drunk.

Local drunkards are almost certain that their our own drunken behaviour is superior.

Any jet traveller will tell you that if you fly with some Australians in tourist class on international flights, their behaviour is very low by world standards.

Maybe in a low population area we do not have to learn to be considerate of our fellow citizens as those born and bred in a high density city.

An active mind may hinder disease.

Huntington's disease can be delayed for several years if sufferers keep their minds active, new research suggests.

Huntington's is a genetic disease that affects about 1300 Australians with another 8000 at risk.

Until now, there was nothing sufferers could do to delay its devastating effects on the nervous system.

But scientists from Britain and South Africa have shown that the disease develops later in mice when the animals' brains are kept active.

Symptoms usually do not appear until those who contract Huntington's are aged between 35-45 years.

The most common symptoms are the jerky movements of the arms and legs, but sufferers' short term memories may also be reduced and they may become more irritable and moody.

In Buddha Dhamma, age is no barrier to making merit and actively helping others.

By keeping the five precepts and performing meritorious activities, the mind will stay healthy.

The report above confirms that the more active our minds are, the better.

The class of society which contributed to your formative views determines your behaviour, if you believe in Skinner's analysis.

Research seems to suggest that some people's formative views may have a genetic basis. This has been shown by certain experiments where twins had been separated at birth.

When the mind becomes intoxicated, it is unable to discern what is harmful, giving way to violence, killing, stealing, sexual aggression, slander, abusive behaviour and the ability to destroy other persons' property.

You can therefore see how the likelihood of breaking the other precepts increases tremendously once the fifth precept has been broken.

The following is taken from the article, 'The Five Precepts - Panca Sila', by Maha Upasaka U Nu, published in The Young Buddhist 1982, the annual journal of the Singapore Buddha- Yana Organisation (SBYO) and was previously printed in the Buddhist Discussion Centre (Upwey) Ltd. Newsletter Number 11, pages 9 & 10.

The beneficial results of refraining from taking intoxicants:

The person who vigilantly and steadfastly observes this Surameraya Precept reaches the world of Devas on his or her death.

When he or she expires in the world of Devas, and is reborn in the world of human beings, he or she is endowed with the following qualities:

1. being mindful of anything that is to be done at a given time;

2. being endowed with intelligence and intellectual power;

3. being always alert at all times;

4. having initiative and enterprise to meet all contingencies;

5. being industrious;

6. being free from deafness and dumbness;

7. being free from madness;

8. being free from shocks and alarms;

9. being free from oppression or restriction;

10. being free from a hateful attitude towards others;

11. being free from grudge and envy;

12. having always truthful speech;

13. being free from rough and futile speech and from back-biting;

14. being aware of the gratitude owed to others;

15. being able to make return for the favours of others;

16. being generous and charitable;

17. having Moral Practice ;

18. being fair and just;

19. not being given to anger;

20. having a sense of decency and a dread of evil;

21. having true belief;

22. being in a noble or worthy state of life;

23. being wise;

24. having discretion and judgment as to advantages and disadvantages of any situation or question.

Surapana

The bad results of taking intoxicants:

The person who takes intoxicants is extremely likely, on his death, to reach one of four lower planes of existence, and after that if he or she should be reborn in the human world, he or she is liable to suffer from madness, or psychopathic complaints, or he may be a deaf and dumb person.

Meditation on the following points of conduct can lead to direct knowledge of how such actions lengthen the stay and power of Buddha's Teaching in this Dhamma Ending Age.

l. It is unwise for Buddhists to provide the means for beings to break any of the five precepts or to provide the environment conditioning them so to do;

2 to provide someone with a weapon;

3 or poison;

4 to provide a prostitute for a married man or woman, only creates the environment and means for beings to break precepts and creates harm for themselves and others;

5. It is unwise for Buddhists to undertake to arrange public or private functions where intoxicants are sold, given or used.

This sort of environment creates harm for themselves and others.

Although it is not for Buddhists to create ill-will towards other people's cultural lifestyle; where Buddhists are to engage in joint activities such as fundraising with other groups of people; it is up to the Buddhists (to strive to create an intoxicant free environment on such occasions). (In Pali -Samma-ajiva - Right Livelihood).

If such an environment cannot be negotiated, or, if it is not considered to be prudent to avoid alcohol at a gathering, care should be taken not to place a Buddha Image or representation in such a location.

It is not advisable to bring Buddhist Texts into such an environment.

In situations where laypersons gather at some social occasion where intoxicants are being served, Buddhist Monks or Nuns should not be brought into such an area.

Because of adverse causes (in Pali - Akusala Kamma - unskillful action), certain adverse results (in Pali - Akusala Vipaka) will appear at some future time.

The main requirement is to preserve the Dhamma with skillful means in this Dhamma Ending Age .

The precept to refrain from taking intoxicants includes substances such as alcohol, marijuana, cocaine, opiates, amphetamines and sedatives.

During September 1987, the National Campaign Against Drug Abuse held a "Report on Marijuana 87" Conference in Melbourne, Australia.

Most of the participants were leading scientists in the field of current cannabis research from Australia and overseas countries and the Recommendations for the N.C.A.D.A. include the following:

There are a variety of myths about marijuana which still prevail which can now be refuted by empirical data such as that presented at or made reference to by scientists at the Conference .

We are now in a position to say that marijuana is an addictive drug.

--Marijuana affects thinking and decision making;

--Marijuana used alone (in the absence of other drugs) is not harmless;

--Marijuana users may well progress to using harder, more illicit drugs.

Chronic marijuana users display potentially serious defects in the domains of personal and social competency which has not been demonstrated in people who drink alcohol socially or who smoke tobacco.

Deterrent and/or intervention strategies must address this issue accordingly.

The following is an extract from the May 1987 issue of the American Journal of Psychiatry (144:5) pp. 698, 699.

"Most important are the profound acute and chronic psycho social, cognitive and behavioral effects associated with marijuana use by youth.

Acute toxicity is accompanied by negative effects on learning and memory, as well as psychomotor impairment.

The continued drug use undermines the person's energy, ambition, concentration, problem solving abilities, performance, productivity, and social skills" .

Dr. John P. Sherman in a "Presentation to Cannabis Workshop", 11 August 1986, under the auspices of the Australian Medical Society of Alcohol and drugs states that:

90% of the heroin addicts I see have been heavy users of cannabis between the ages of 14 to 17. 75% of them then have a short period of amphetamine use, usually for 6 months to 12 months, then start using heroin at around 18 years.

Dr. Sherman also describes the features of a typical cannabis addict who is under the age of 20:

(1) Chronic unemployment, no wish to work and often on sickness benefits;

(2 ) Sleeping until lunch time;

(3 ) Aggressive and hostile behaviour, often completely out of character with the pre-drug personality;

(4 ) Paranoia - for instance the addict often takes a weapon to bed and often has suspicion about the neighbourhood, parents, the police and other matters;

(5) There is total denial, as in alcoholism;

(6) Episodes of depression and anxiety are particularly common as indeed sometimes suicidal tendency;

(7) The addict often resorts to the use of alcohol or sedatives when cannabis is not available;

(8) Weight loss and pallour are frequent;

(9) This addict, of course, is very difficult to help because of the denial and the extreme commitments to the drug use.

In summary, Dr. Sherman states:

"at this point in time, I believe that the criminal sanctions should not be altered in any way".

It is wise to observe the wisdom of the Buddha's Precepts.

The importance of thought, in the viewpoint of Buddhism, cannot be minimized.

The source of our lives and hence our happiness and health is within our own power, this source is our own thought, speech and bodily actions.

So the cause of our ill-health is our own unwholesome former actions and the cause of our good health is our own wholesome actions.

We inherit our personal karma.

In simplistic terms, our mind and body experiences a complex, instant by instant, set of rapid changes driven by the accumulated actions (karma) of a myriad of past events.

Some of these events were where we caused harm to other beings and this harm returns to us in the form of pain.

The preventative aspects of Buddhist medicine are therefore to teach persons not to injure or kill other beings and not to use intoxicants that cloud the mind, such as alcohol or drugs of addiction.

What are the social, religious, economic, family, peer group, advertising, marketing, criminal, rewarding and psychological conditions in society which causes persons to turn to drugs?

The key factor is availability.

In some countries in the world, drugs based on local plants are so freely available that just about everyone has access to them because they grow wild and can be used without processing.

Cocaine is obtained from the leaves of Erythroxylum coca, a bush commonly found wild in Peru and Bolivia and cultivated in many other countries.

After the cocoa crop is harvested, it is processed and, generally, shipped to Colombia for refinement into cocaine.
Its use is not new; for centuries the Indians of Peru and Bolivia have chewed coca leaves often mixed with ashes of plants and with limestone, for pleasure and to enable them to withstand strenuous work, walking, hunger, and thirst.

The chemical in the leaves produces local anesthesia of the stomach.

Erythroxylum coca is a tropical shrub of the family Erythroxylaceae, the leaves of which are the source of the drug cocaine.

The plant, cultivated in Africa, Northern South America, South East Asia and Taiwan, grows about 2.4 metres (8 feet) tall and has oval, tapering leaves.

The small flowers, with five yellowish white petals, grow in little clusters on short stalks.

The fruit is a red berry.

Introduction to factors that gives our heritage Temple a leading edge

The evidence that our heritage methods have a leading edge worldwide is that the award of the Visuddhananda Peace Award 1999 was presented to our Founder, John D. Hughes.

For each 100 businesses established in Australia only 12 are still in existence a decade later.

Unfortunately many businesses provide alcohol as part of their Public Relations.

Such an activity cannot be permitted by authentic Buddha Dhamma organisations because it transgresses the fifth precept laid down by the Buddha.

While treatment to prevent short life of users of drugs is a notable goal and worthy of being addressed by many sectors of Australian society, it is not generally known that use of drugs of one sort or another is a major contributing factor of business failure since the Deva of work cannot help those with clouded minds.

Accordingly, it is reasonable for new Members to understand why we enforce the rule that no intoxicants are allowed on our premises. .

Our organisation wishes for long life and will not condone the notion of assembling drug users in a permissive place - the so-called shooting gallery notion.

It is a measurable fact that consuming alcohol or illegal drugs on some premises causes the organisation owning those premises to have short life.

Short life shows as ceasing business.

For this reason, as mentioned earlier, we do not permit such intoxicants on the premises or have fundraising events where it is served.

It is not appropriate that Buddhist Monks and Nuns should attend alcohol serving functions.

Accordingly, it must be understood by our Members that the way we ensure our viability over time is to operate in a different image and style to commercial enterprises.

There are lists in the ancient chronicles of what conditions conduce to creating a suitable environs for Dhamma practice.

We do not intend to disparage the motives of other Temples in Australia, but it does appear that their publications show some of their business activities contravene the principles set out by the ancients, because they fund-raise with alcohol present.

As one of the oldest Temples in Victoria that has maintained its same location in the State of Victoria, we hold our stability was achieved by holding the fifth precept.

Holding this precept has made us one of the most respected Buddhist organisations that have become famous worldwide, with our Founder being the first Australian to be elected as a Vice-President of the World Fellowship of Buddhists.

We need to brief new Members on the rationale of our approach to fundamentals.

The Buddhist Discussion Centre (Upwey) Ltd. is a non-profit organisation that relies on fundraising from Australian Members and friends to ensure its viability.

When we study the records of the destruction of Temples it is clear that the causes lie with practitioners who are too lazy to maintain checks and balances in such matters every day.

We have requested Dhammapals (protectors) to help us to keep our Centre safe; but protectors will not come to help if intoxicants are used.

As a result of skills learnt on our Centre's paradigm, our Members become good corporate citizens in their own businesses.

We do not believe things protect themselves just because they have high heritage value.

Yesterday, we were arranging plastic sheet protection to guard the Bodhi Tree against frosts that will come soon as autumn develops.

The training in dana (generosity) given in our Temple's teaching gives Members an understanding about self-help fund raising..

We are developing a game to teach our Members the impact of GST on our operations.

We are planning to extend our training space to teach other ethnic organisations to use our GST gain and guidelines so they become proficient.

Often, during the last two decades, other Temples have adopted our guidelines.

If the GST guidelines are not respected then it is more difficult for students to learn.

Our Students obtain high distinctions in formal tertiary studies so they can research and develop new training packets for Members with our Treasurer and the ATO.

Our location at Upwey is ideal for small training classes.

At the Buddhist Discussion Centre (Upwey) Ltd. Members get the best chance for learning about GST due to good causes we set up in the past times.

The precise way things are done here cannot be observed in full anywhere in Australia, only perhaps in a few very good overseas Temples.

We train many persons in the wise use of resources.

We hold that the GST laws test if we are a Dhamma Teaching Temple with vision that can make our Temple students learn about GST to be good corporate citizens.

We want to make our Library resources rich in GST information.

We hold the view that the GST laws will put to the test the vision we have of ourselves as a Dhamma teaching Temple capable of getting its students to learn the GST legislation and be good corporate citizens.

The present new Temple students are being trained to lead the Temple management forward to help future generations rather than merely consuming the resources built up by the former Students.

Our sober learning skills help many persons cope with stress and increase their awareness of public issues. There are about 200 other sober quiet things that can be learnt by executives and leaders at our Temple.

When asking about the Buddhist Discussion Centre (Upwey) Ltd., first visit our website at www.bdcu.org.au

One fine day, to our surprise, we may discover that we no longer have to make any special efforts to observe the sober precepts; they have all become 'built in' and are an inseparable part of ourselves.

We will also realise that by the sober virtue cultivated by keeping the precepts, we have become more at peace with ourselves and with the world.

If the sober precepts are conscientiously and faithfully observed, we will surely reap the fruits of our untiring efforts sooner of later, whether in this very existence of ours or in our future lives to come.

We will be more happy, encumbered with less worries and anxieties and our company will become more pleasurable to others.

The Dhamma respects the fact of staying sober and that each of us, ultimately, is responsible for our own sober destiny.

Do not follow the clouded persons.

As we stumble along the sober Path, may all of us then have the enduring patience to pick ourselves up every now and again, and to move on, even more determined than before.

MAY ALL BEINGS BE FREE FROM INTOXICANTS THAT CLOUD THE MINDS AND BE WELL AND HAPPY!

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


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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.)

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"The gift of Dhamma excels all other gifts".

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© 2002. Copyright. The Buddhist Discussion Centre (Upwey) Ltd.