The Buddhist Hour Radio Broadcast Archives

How many different types of worlds did you build today?

Members celebrated Versak last Thursday (18 May, 2000) at our Centre and built causes to be born into a Buddhist family. Some of the proceedings were recorded by an SBS Radio Team.

How many of these causes did we make in conflict?

None.

We do not build causes to be tinkers, tailors, candlestick makers, soldiers, sailors, bakers, beggars or thieves. So we will not be these things in the future.

As human beings, we are social persons who meet with each other. Persons think that there are two sorts of meetings, formal and informal.

Recently, one of our Members, who runs meetings for a living, had a three week holiday on a Pacific Island, wearing old shorts and bare feet, building the life of a poor person without shoes.

He is a person who thinks professionally that one set of conduct is appropriate for him in formal meetings and another set of conduct is appropriate for informal meetings on holiday.

As long as he thinks like this, he lives in double worlds and is happy in neither.

If he thinks there is a different type of conduct for the formal and informal, as most of us do, he lives in triple worlds.

If he keeps multiplying his sets of conduct for how he behaves when he is learning, listening to poetry or music, or when he thinks he must display intelligence, we calculate he is probably living in at least seventeen worlds.

But how many are likely to last, even for this life?

Some persons who rely on team building, or who are leaders, have many more worlds than these because they help others and enjoy showing the way to others.

When they start to consider team building in four stages, they know what is appropriate at the first stage, familiarization, at the second stage, conflict, and at the third stage, reconciliation.

The fourth stage that is necessary to build teams is reinforcement.

Many different roles are needed by the leader for team building.

Each of these roles (or worlds) we inhabit could be the basis of a future life when we inherit the good causes we sow in this life. Because we are not integrated, focused and clear of what we want in our next life, these multiple worlds we build play out over many lifetimes.

If you trained in a medical field in one life, you are more likely to become a doctor next life than if you did not.

This is why a classical education can invigorate a person's thinking and lead to coherent world-building with like-minded persons.

With 9% of Australians educated as graduates, both at home and abroad they can mix together in work and play without meeting many others of lower educational standards.

When we say that our communication is clouded, what are we talking about?

One teacher tells a story of six doctors who came to him. He spoke with them for two hours.

One doctor explained, "I am very busy at the hospital and when I go home to my family."

He asked, "How can I keep a clear mind?"

"Clear mind," the teacher told them, "means moment to moment, what are you doing right now."

"When you are with your patients, keep 100% doctor's mind."

"When you leave the hospital and you are driving home, have 100% driver's mind."

"When you meet your wife keep 100% husband's mind."

1The teacher explained, "This means for each moment, keep a clear mind. Don't make 'I', 'My', 'Me'. If you make 'I', 'My', 'Me' then your opinion, your condition, your situation appear. Then, you have a problem."

If, when you are with your patients, you think, "Where is my wife?", "Is she spending a lot of money?" then, this patient who is talking to you, and hears you only say, "Uhm, yeah, mmm-mmm" is thinking, "What does the doctor think?"

They do not believe you.

If you are talking to your wife, and she is telling you something important, and you are thinking about the hospital, this is just your opinion; this is just thinking: it is not your present situation.

So, put it all down; keep a clear mind.

"We say 'jeon il', completely become one. When you are doing an operation, you and this knife completely become one. When you are driving in your car, you and the car only become one. If you drive on a road with pebbles and you are not thinking, only driving, then you can feel these pebbles under your tyres."

"Only become one means, you and your action completely become one; then you and the universe only become one, completely no-thinking mind. Inside and outside become one. The phrase for this is 'only go straight' or 'put it all down', or 'don't make anything', or 'keep clear mind."

Another doctor inquired further, "If I am only in the present, how can I plan for the future or choose a direction? I have to plan for my patients, for myself and my family?" .

So our Teacher asked, "What is the purpose of life?"

The teacher had asked many old people in the hospital the question, "What did you get out of life?"

Many elderly people said, "Nothing".

Perhaps they had a good job, good family, good wife or husband, but they now know that these things cannot help them now.

They want something they cannot have, and they understand this, so they say, "Nothing".

This is understanding nothing.

Understanding cannot help them, so they are suffering. Zen means attaining this nothing mind.

The Buddha said, "If you keep clear mind moment to moment, then you will get happiness everywhere."

In the Abhidhamma taxonomy there are 14 unwholesome states of mind (in Pali, akusala cetasikas) that make up all the unwholesome moments of consciousness.

They are:

1. ignorance (moha)
2. lack of moral shame (ahirika)
3. lack of fear of unwholesomeness (anottappa)
4. restlessness (uddhacca)
5. attachment (lobha)
6. wrong view (miccha ditthi)
7. conceit (mana)
8. aversion (dosa)
9. envy (issa)
10. stinginess (macchariya)
11. regret (kukkucca)
12. sloth (thina)
13. torpor (middha)
14. doubt (vicikicca)

This list of unwholesome states of mind appear in Nina van Gorkom's text, An Introduction to the Abhidhamma, printed for free distribution by The Dhamma Study Group, Bangkok.

The view of one scholar Monk in Sri Lanka is: "The Abhidhamma is the Buddhist analysis of mind and mental processes, a wide ranging systemization of the Buddha's teaching that combines philosophy, psychology, and ethics into a unique and remarkable synthesis. The Buddhist monks and scholars of southern Asia hold the Abhidhamma in the highest regard, pursuing its study with great diligence."

Diligence in action can be seen in our library's minor extension plan. A small section of a building is being organized to bring us into a world of learning with no alternative worlds.

Having stepped out from the usual fervour of planning inactivity in the library, we are now planning the next small extension space.

As we shift resources into a section of a new building to benefit Members, including our script writers, they will feel akin to "someone disembarking from an overcrowded troop ship, that was running out of rations, and walking into a banquet".

At its present rate of growth, the John D. Hughes Collection will have completely utilised all remaining shelving space in its present location by the end of June 2000.

Last year, we received more than 800 books. With an even greater number of books, journals, photographs, videos, tapes and CDs expected to enter our library every year, it is evident to the Deva of the Library that there is a need to create more library space.

We propose therefore, that the northwestern wall of a new building house the borrowing section of the John D. Hughes Collection library. We will install four steel bookcases with dimensions of width 90cm and height 210cm, each with seven shelves, which will house the books for loan as well as reference books like dictionaries and thesauri. One copy of every past radio script, Buddha Dhyana Dana Review, Brooking Street Bugle (old and new series), Buddhist Discussion Centre (Upwey) Ltd Newsletter and Ch'an Academy Newsletter will also be provided.

Beautiful Sarisvati the Goddess of Learning will be the guardian of the new areas which will be known as The Sarisvati Scriptorium. Under the female Goddess Sarisvati, who maintains order, persons with volition to learn can use this space.

The Sarisvati Scriptorium will be warmed with gas heating, providing a comfortable learning and working environment ideal for our radio broadcasting teams. Many of the resources required by the radio teams will be readily available as the Sarisvati Scriptorium will house the reference and borrowing collection.

The view from and within this new learning space will need to be seen to be believed. From the window, the beautiful Ch'an garden with our resident ducks paddling across the Australia Pond can be viewed while within you are surrounded by Ch'an imagery by our Teacher John D. Hughes.

With the relocation of the borrowing section, Members will no longer need to ask, "Which books are for loan?".

It is also an added security measure for the books of the library. By separating the books for loan and the books not for loan, the chance of books being lost is reduced.

Suite 1 will once again be a peaceful library reading space.

To begin practice to stop building multiple worlds, we request you accept this Pali blessing. It is pure and free from any post-structuralist confusion.

"SABBE SATTA AVERA HONTU".

"All beings - may they be free from enmity".

May you be free from enmity.

Some of you may wonder about the imperative of the translation.

The intention of approach to translation is slightly different for practising followers of Buddha Dhamma than for academics.

In ancient times, the earlier translators were Monks. Shortly after Lord Buddha passed away the first Council of the Sangha assembled to record the Teachings while they were fresh in their minds. The Council consisted of 500 Monks. They cross referenced dialogue. Most scholars agree these are the true sources.

To build a single world for yourself, the first resolution you must make is not to disparage the intellect or motive of any persons or institution whose Members handle Buddha Dhamma texts.
Some views and opinions may be cultural matters of great interest, but tend to dilute your motive to learn and must be put down when you practice.

Any talk giving undue attention to such issues is not required. Clear motive does not need extending for persons who intend to practice 'The Middle Way' towards freedom from enmity.

Having formed and established right motive, which is simple if you keep the mind free from slander, each for himself or herself, the next obstructing block can be examined.

This stage is where you have some doubt that anyone less than a "good person" could follow 'The Middle Way'.

Consider the "mind with doubt" as a saboteur or a dead thing which poses reasons against good things. For the time being think of the 'mind with doubt' it as empty of talent you could use for the Middle Way.

Leaving this empty or dead shell behind, replace the doubt with confidence or with faith that there exists an empty you are looking for. The first mark is a mind empty of doubt, allowing confidence that makes it possible to begin the events that culminate in the mind state free of all cares. This Middle Way allows you to appear as a human being rather than an animal or worse.

There have been, are now, and will be human persons who made empty their doubt, and over time, developed their latent loving kindness mind and good mind qualities to such an emptiness power that they attain peaceful minds that are completely empty of ill-will towards others.

The action that activates a person to begin this empty method search, each for himself or herself, is to give up alibis or reasons for delay.

It is a fact that gracious human pleasant feelings appear when you decide to cultivate the first empty state, (empty of doubt).

This shows you can have some sort of peaceful inner strength.

After experiencing repeated intervals of discernment you know by direct evidence that your probe into staying empty of doubt is the correct method.

This helps keep your path to scholarship.

Keeping an empty mind gives a pleasant feeling which with repeated practice becomes a peaceful inner strength. It is something you can do for yourself, not something that can be done to you by another being.

When you are being empty of doubt, you can then picture some facts of foremost meaning.

To understand the circumstances of your lived experience depends on maintaining 'trustworthy' concentration.

Here 'trustworthy' means keeping the five sense bases: hearing, seeing, tasting, touching and smelling consciousness inside the volume of your present body.

The 'trustworthy' mind or heart deals with your present body whether it is in health or is in illness. Being empty both of fear of 'wellness' and fear of 'unwellness' can feel sweet and clear like the blue sky. 'Wellness' is more than mere physical health.

Stay empty of adding errors to the present living clear mind, such as guilt or false regret about your wellness, which appear as a series of phoney 'untrustworthy' minds.

Maintaining an empty mind suggests you give undue attention to the unwellness in past times of long dead persons or the wellness of past body happenings. The past happenings or dead persons 'seen' are not real.

There is a type of memory which misreads the process (in Pali: sanna) by which your present name and form developed through the coarse and fine wellness or unwellness changes since this very human birth. Keep empty of these by attending to the real - the present changes in wellness or unwellness events.

The foremost meanings of wellness and unwellness are simply stated as: all human beings are subject to a common destiny defined by the process of birth, aging, sickness and death.

This is the First Noble Truth.

The empty mind knows these facts, it only loses these facts when it becomes closed up with doubt or any of the other unwholesome minds mentioned earlier.

If we wish to be rid of hatred, wars, killings and sinful acts, the best policy for all human beings is to commit ourselves to the search for and practice of a state of mind empty of all extreme views of wellness or unwellness.

We are being kind to ourselves when we order our lives to be happy, enjoyable and uninfluenced by our sufferings whatsoever, especially in the unwellness portion of our aging stages from "womb to tomb" that lie ahead of ourselves, our friends and our enemies.

The acid test of the type of world you are building to live in is when you examine what you have found by your practice.

The first level of a well-practiced empty mind without doubt can answer questions of these type:

-- What does 'state of mind free of all cares' mean to me?

Scholarship , at least.

-- Under what circumstances can I claim to be 'free from all cares and troubles?'

By understanding at higher levels at least.

-- What sort of concentration on maintaining 'the correct emptiness' is suitable to give me desirable results?

The mind of the scholar, at least.

Keeping a clear mind with one-pointedness (in Pali, sati) means to stay in the present moment, develop confidence and to put away the super ego. The super ego is the source of lack of confidence that undermines what you are doing.

"I'll get more money", "It's not good enough", "I must do better." Such confidence is greed, it takes away simple intuitive confidence. Catch the super ego and you will be free from problems.

Practice stillness, free from frustrations and free from aggressions.

Without effort or prompting, the clear Mind that builds a single world of scholarship has joy and kindness towards other beings.

It is confusion about the actuality of scholarship to clear doubts that brings persons to be mad, bad, or sad. If for a moment you think of less industrialized nations, think about the poor farmer if he or she has not learnt how to be empty. This leads to talking idly most days, fighting, shouting, and neglecting the work tasks in hand. They have nothing in the farm workplace of worth.

Poor farmers have broken their means of production.

Is it any wonder the husband divorces, sells the farm house, spends the money and leaves the land?

This happens because the mind cannot hold the work concept, because it has no empty.

Hence there is no happiness in mind.

Farmers do not hold the monopoly on unhappiness.

What about other types of persons who have no empty?

What about the person who thinks too much, without turning thought to productive action, or the person who drinks too much who thinks the drunken person is something the world has a shortage of, or a need for?

When you have lost something and the loss causes you to become sick, you call your doctor and take medicine. It is important that you do.

The rich farmer, non-drinker, scholar and doctor spent decades of application towards good farming techniques, not drinking alcohol, diligent quality learning and developing good medical practices.

Throughout the world, even very poor persons want the security of obtaining paid work even if they make their living by begging in the street.

At times, rich person's children pretend as if they were poor; yet they know they can get money.

Normally, it is irresponsible to want to have no material goods because it is impossible to practice charity if you are poor.

Persons in poverty and refugees in war zones without money hold the view that sooner or later, they will find the security of a home, wealth, perhaps even luxury and other good things.
Persons hope for a better tomorrow.

We all wish our net worth will increase.

When you know cause and effect, you know how to achieve one focused world.

There is no psychological necessity for most people to exercise restraint on the causes with which they condition themselves for their future worlds.

This is where a clear mind is needed to be able to focus on the desired outcome.

Traditionally, persons exercise less restraint in speech than in writing. There is something about the psychological nicety of signing a letter with a pen. The same applies to written school assignments or university assignments where judgment is made on what you have written down not what you know. Some professions demand restraint at work and in public.

Unfortunately, there is no such visible restraint in sending personal emails because these tend to be written in the same manner in which a person speaks.

At our centre, active Members are provided with email facilities and we encourage them to write in a consistent image and style because we often cut and paste selected emails for our internal newsletter called the Brooking Street Bugle. Over the last year, we have produced thirty issues of this newsletter and some issues exceed fifty pages.

The test of an effective communication is how a writer avoids jargon words.

In spoken communication between themselves, Members use about 20 per cent of jargon words or patois. Although undesirable, it has been tolerated to some extent in the past at a verbal level.

We are very active in encouraging Members to leave out jargon or patois in their emails.

However, in external communication with others, such as our Radio Broadcast Scripts, we must avoid such things, otherwise it sounds like gibberish to some of our listeners who do not know the meaning of our jargon or patois.

May you guard your 'empty'.

May you develop great scholarship.

May you be well and happy.

This Buddhist Hour Radio Program Script was written and edited by John D, Hughes, Vince Cavuoto, Julian Bamford, Leanne Eames and Pennie White.

References
van Gorkom, Nina An Introduction to the Abhidhamma
The Dhamma Study Group, Bangkok, 1980.

Bhikkhu Bodhi A Comprehensive Manual of Abhidhamma
Buddhist Publication Society, Kandy, Sri Lanka, 1993.

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