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BUDDHA DHYANA DANA REVIEW

2001

Volume 10 No. 3

Registered by Australia Post
Print Post Publication No. PP 339637/00013

Table of Contents

List of Contributors

Buddhist Practices Enhance Life Skills

Invitation to our Celebration of Versak 2544 BE

Editorial

Five Day Bhavana Course Report

Quang Duc Monastery Foundation Stone Laying Ceremony

International Dhamma Activities Task Unit Report

Photos from the 21st World Fellowship of Buddhists Conference

The World Fellowship of Buddhists Standing Committee on Women

Using a Gap Analysis to show Risks of Power in our "untidy" Network Relationships

The Life of Siddhartha Gotama, the Buddha, in Nine Story Paintings

Lumbini in the New Millenium: The Role of Youth and Community

The Sarva Tathagata Hredaya Dhatu Mudre Guhaya Dharane Mantra

Letter from the World Fellowship of Buddhists President Phan Wannamethee

Letter from the Venerable Bhante Prajnasheel

Conservation proposal of Maha Bodhi Temple

Appeals for Others

The BDDR online is dedicated to Dhamma Teacher John D. Hughes.

Buddhist Discussion Centre (Upwey) Ltd. Confidentiality Policy

There is no guaranteed right to privacy in Australia. The Buddhist Discussion Centre (Upwey) Ltd. ACN 005 701 806 ABN 42 611 496 488 has always safeguarded the privacy of Members and Friends of our Centre.

The Buddha Dhyana Dana Review and The Brooking Street Bugle are now online publications. Just as we would not disclose telephone numbers, addresses, fax numbers, email address or any other personal information including job suitability of Members over the telephone, we would not disclose such information over the Internet. In cases where such requests are made, we obtain the details of the person and pass the message along. Our Membership list is confidential. We do not keep case studies on Members. This precaution becomes increasingly important with the globalisation of our information and communication.

List of Contributors

Contributors to articles published in Vol. 10 No. 3, including those who edited, typed, proof-read articles, are:

John D. Hughes Dip.App.Chem. T.T.T.C. G.D.A.I.E, Vice President World Fellowship of Buddhists, Editor

Pennie White, B.A. Dip. Ed., Assistant Editor

Julian Bamford B.A.App.Rec., Timothy Browning, Lisa Nelson, Anita Svensson, S.R.N., Evelin Halls, Leanne Eames B.A., M.A., Nick Prescott, Santi Sukha

Buddhist Practices Enhance Life Skills

Buddhist Discussion Centre (Upwey) Ltd.
A.C.N. 005 701 806 A.B.N. 42 611 496 488
33 Brooking Street, Upwey, Victoria, 3158,
AUSTRALIA
Telephone/Fax: (+613) 9754 3334
World Fellowship of Buddhists Regional Centre
Member of the Ethnic Communtities Council Victoria

May our Readers have a well and happy New Year.

Buddha Dhamma Tradition

For over 2500 years, Buddha Dhamma has helped people understand the causes for personal happiness. Buddha Dhamma is relevant, practical and timeless.

Our resident Teacher John D. Hughes and Founder of our Centre made a place for persons in order to introduce a philosophy of life based on Buddha Dhamma and to encourage the study, practice and realisation of Buddha Dhamma.

The lemma of our organisation is “LIFETIMES OF LEARNING”.

Key Members of our Organisation are committed to continue his vision into this new century.

Our key objectives :

- To introduce a philosophy of life based on Buddha Dhamma

- To encourage the study, practice and realisation of Buddha Dhamma

For these purposes teachings are given at our Centre by John D. Hughes in the Theravada, Mahayana, Vajrayana and Ch’an (Zen) traditions.

Activities as a Regional Centre of the World Fellowship of Buddhists (WFB)

We are an associated spiritual training Centre of the World Buddhist University.

Our Centre operates as a peak organisation carrying the ideals of the WFB and objectives which include:

- To promote among the Members strict observance and practice of the teachings of the Buddha

- To propagate the sublime doctrine of the Buddha

- To organise and carry on activities in the field of social, cultural and other humanitarian services

Why Only an Outline?

It is not practical or ethical to disclose in writing the full program of teachings given at our Centre for three reasons. There is a tradition that some teachings are orally transmitted when the time is right for the student to grasp the insight.

The first reason is to respect the confidentiality/ privacy of the subject matter raised by clients.

The second reason is it is not our policy to do case studies dossiers on our clients.

The third reason is that we respect the Buddha Rule of not making public, details of the use of siddhi (Pali iddhi) or mantra or practices that help to connect persons to healing or protective Deities.

A deep and comprehensive treatment of a variety of methods is taught at the Centre over time.

Within this clear framework, the Buddhist Discussion Centre (Upwey) Ltd. has a variety of Buddha Dhamma programs.

Teachings to raise Insight and Mindfulness

Traditionally called Vipassana to view anicca (the ever-changing nature of things).

Mohnyin Sayadaw compares this insight about anicca with the movement of a hand. Ordinary persons will say it is the same hand in all positions; yet in the ultimate sense, trillions of ‘groups’ - physical/energy configurations - arise and vanish in the process of the oscillation as the hand is moved.

So, the real teaching is a dynamic affair where no two students are taught the same, even if it appears they are taught as a group. We say you need to understand this fineness of anicca (change due to rising and falling of matter).

Buddha Dhamma Teachings

Buddha Dhamma practices including bhavana are taught by resident Teacher John D. Hughes at the Centre every Monday and Friday evening starting at 7.30pm. You are invited to join us for any session or alternatively please contact the Centre to arrange a convenient time to visit and meet with our Teacher.

Prajnaparamita Teachings

Master John D. Hughes will teach the Prajnaparamita Sutta on the Perfection of Wisdom every Tuesday evening starting at 7.30pm. These rare Teachings commenced on the New Moon day February 16 1999 and will be taught for three years and three moons concluding on Versak 2002. Those wishing to join in these unique teachings are encouraged to become Members of our Centre. For information on the Teachings or on becoming a Member please contact the Centre.

The recommended text book is:

Conze E., ed. and Sanskrit translator, (1975, reprinted 1990) The Large Sutra On Perfect Wisdom With Divisions of the Abhisamayalankara, Delhi: Motilal Banarsidass Publishers Pty Ltd., ISBN 81-208-0752-9.

Visiting Teachers give specialised lineage transmission

At times the Centre accommodates eminent Buddhist Monks and Teachers from other Centres and overseas to conduct Dhamma talks and teachings. At present eminent Buddhist Monk Venerable Ajarn Chanhphy Manivong visits regularly on Tuesdays mornings for Dana which is followed by a Buddha Dhamma teaching.

Puja Transmissions

Various Pujas are conducted at the Centre throughout the year by visiting Teacher Francisco So with two Pujas being conducted in early September 2000, prior to Founder’s Day. Please contact the Centre for information on these and future Pujas.

The Way of the Scholar

To overcome sloth and torpor, selected Students are taught over time the methods of writing about Buddha Dhamma. They become the next generation of wordsmiths.

Our publishing program provides opportunities for global private correspondence, Internet input, key articles for the Buddha Dyana Dana Review and in house journal Brooking Street Bugle and practice in writing conceptual solutions to real projects.

Our weekly Buddhist Hour radio broadcast scripts provide a skills incubator for meeting time lines. Regular attendance is needed and a strong wish to learn. Our superior library gives research experience.

The Buddhist Hour Broadcasts

Hillside Radio 87.6 FM, 88 FM and 1620 AM

The Buddhist Discussion Centre (Upwey) Ltd. broadcasts a Buddha Dhamma program called the Buddhist Hour from Hillside FM radio station at Bayswater, Victoria, 87.6 and 88 FM, every Sunday from 11am to 12pm.

Broadcasts include Teachings from our Master John D. Hughes and chanting of Buddhist Mantras.

You may also be able to hear our broadcast online at: www.gbradio.com

Five Day Bhavana Courses

Several Five Day Meditation courses are held throughout the year. Courses run from 9.00am - 10.00pm each day and there is no fee for attendance. All those who attend the courses are asked to maintain at least five precepts. Please contact the Centre for all supplementary information. The confirmed dates for 2001 are:

13-17 April
l 8-12 June
7-11 September
27-30 December

Buddha Chanting and Buddhist Holy Days

Originally, the Buddha made no provision for his Monks and Nuns to have special holy days. Over time he stated that the full first quarter, half, last quarter and new moon days could be observed as special days to practice with more vigour.

Morning chanting sessions are held on the NEW MOON, FIRST QUARTER, FULL MOON and the LAST QUARTER of every month. Please refer to the Moon Phases 2001 calendar for the dates of these Buddha Chanting sessions and Buddhist Holy Days.

Moon Phases 2001

http://www.mov.vic.gov.au/planetarium/solarsystem/phases/phases01.html

Versak

The lunar month in May denotes Versak, the celebration of Buddha’s birth, enlightenment and paranibbana anniversary. This falls on the 7 May 2001 according to the Museum Victoria Moon Phase 2001 chart.

CH'AN ACADEMY

Ch’an Classes

As an ancient Buddha Dhamma practice Ch’an trains the mind by the Way of the Brush. Ch'an (Zen) trains the mind using ink, paper, inkslab and brushes over the four seasons.

Classes in Ch'an methods are conducted by the resident Ch'an Teacher, John D. Hughes, and visiting Teachers. John has empowered two senior students Julian Bamford and Jan Bennett to teach his Ch'an methods under his guidance, on the last Sunday of each month.

Sumi-e Classes

Sumi-e methods are taught at the Centre by Master Andre Sollier. Classes are conducted monthly over the four seasons and each class runs from 10:00am to 3.00pm. Master Sollier selects a new theme every year for his students to learn. The theme for 2001 is the Story of Siddhartha.

CH'AN Classes

Classes run from 1pm – 4pm

Taught by Julian Bamford and Jan Bennett under the guidance of Ch'an Master John D. Hughes

Summer: 25 February 2001

Autumn: 25 March 2001, 29 April 2001, 27 May 2001

Winter: 24 June 2001, 30 July 2001, 27 August 2001

Spring: 24 September 2001, 29 October 2001, 26 November 2001

SUMI-E Classes

Classes run from 10am to 3pm

Taught by Master Andre Sollier

Autumn: 17 March 2001 (class 1), 31 March 2001 (workshop: how to stretch and preserve paintings), 21 April 2001 (class 2), 12 May 2001 (class 3)

Winter: 9 June 2001 (class 4), 14 July 2001 (class 5), 18 August 2001 (class 6)

Spring: 15 September 2001 (class 7), 13 October 2001 (class 8), 10 November 2001 (class 9), 24 November 2001 (workshop: how to stretch and preserve paintings)

Lessons in Ch'an and Sumi-e methods have fee charges to cover materials. The cost for classes is $66.00, which includes $6.00 GST.

The Way of the Garden

Selected Students are taught within the garden settings to observe the four seasons change.

This method improves their health.

Founders Day 2001

Founder's Day will be held at our Centre on Saturday 9 September 2001, to mark the occasion of John D. Hughes' 72nd Birth Anniversary. Our Founder's dedication to the propagation of Buddha Dhamma has meant that our Temple is the oldest Buddhist Temple in Victoria in the same location. The celebrations will include the release of 71 birds, during which those in attendance may experience the liberation of mind that is attributed to viewing this act of liberation.

Fundraising & Financial Responsibility as Leadership Training

Selected Students who wish to stabilise the continued existence of our Centre need to understand our financial programs are based on “self-help”. Several are trained in leadership and encouraged to become University graduates and post graduates in skills needed for them to become the future Directors of our Centre.

Dhamma Online

We welcome you to take a tour of our new weblink of Dhamma and related sites. Coordinated by the Founder of our Centre, John D. Hughes, the sites provide information for Buddhists and web travelers searching for good information. To start your Dhamma Online journey log on to:

www.bdcu.org.au
www.bdcublessings.net.au
www.skybusiness.com/j.d.hughes
www.companyontheweb.com/buddhamap
www.companyontheweb.com/buddhatext
www.johnhughes.citysearch.com.au

Teaching about Relevant Current Affairs

More and more we plan that our teaching is delivered by Internet.

We are developing more and more Internet sites so we must operate under many different regulations. In 1999, the European parliament initialed an amendment to the Copyright Directive that would outlaw random, illegal copying of material on the Internet. The move came after the Telecom companies proposed to weaken the entire copyright regime for content providers. We are studying the recent amendments to the Australian copyright law with due diligence.

We do teach minutiae when it is appropriate. Facts and figures are important to understanding issues. The lead vehicle for this style of teaching is found in the texts of our radio broadcasts. These can be read on our Internet site at www.bdcublessings.one.net.au

We are Members of the Ethnic Communities Council of Victoria.

From time to time, we put our position to Government Standing Committees drafting new legislation. We strive to present a balanced view of how we see the legislation affecting religious organisations in general and in particular how it will affect the operations of our organisation.

Our views are formed by extensive reading and discussion with our international peers. We cultivate direct contact with University theses to legitimatize our arguments with use of pertinent reference material.

We will not infringe copyright by publishing material that has not been cleared by the holder of the copyright. We respect industrial and intellectual property rights. Our Founder worked in the area of patents, trademarks and copyright for many years and founded AMPICTA. Our Teacher is a life member of AMPICTA, an organisation that looks after intellectual property.

Humanitarian Activities

We train persons towards cultural adaptability that can distinguish between generosity and stinginess and encourage the practice of dana (material assistance). Our ‘self-help’ training extends to many realms.

We train our Members and other persons to speak good things, to do good things, to be kind and to spread kindness to others. We fund Buddhist orphanages in Bangladesh and India. We help many local Australians with household goods and sound advice. We help many business persons direct their company policies towards sounder human resource development and prosperity based on a better global view of how their activities impact on their worker’s families and the need for enrichment training in a post-Fordism era.

There is no bias in our organisation between the ‘haves’ and the ‘have nots’ in the economic sense. We train persons who can organise and promote exchange of missions, scholars and students.

Buddhist Discussion Centre (Upwey) Ltd.

A.C.N. 005 701 806 A.B.N. 42 611 496 488
33 Brooking Street, Upwey, Victoria 3158, Australia
Telephone and Facsimile: +613 8754 3334 Email: wbu@bdcu.org.au
World Fellowship of Buddhists Regional Centre

OUR CELEBRATION OF VERSAK 2544 BE

We invite you to join us in Celebration of Versak 2544 BE, on Monday 7 May 2001

Program of Activities

3:30am to 4:30am - Buddha Chanting

6:30am - Breakfast

9:30am - Arrival of Venerable Sangha and Honoured Guests

10:30am - Welcoming Address

11:15am - Dana Offering

12:00pm - Blessings

1:00pm - Luncheon

1:30pm - Opening of Ch’an Paintings and Calligraphy Exhibition

7:30pm - Buddha Dhamma Teaching

9:00pm - 10:00pm - Buddha Chanting

Parking Details

The Celebration will be held at 33 Brooking Street, Upwey 3158, Victoria (Melway Ref: M75 B11). The car park is located a short walk from the Centre in Matson Drive (Melway Ref: M75 B12) in the lower car park of the Dandenong Ranges Community Cultural Centre.

Please telephone us on 9754 3334 to confirm your attendance.

MAY YOU BE WELL AND HAPPY

Our Websites: www.bdcu.org.au - www.bdcublessings.net.au - www.johnhughes.citysearch.com.au
www.skybusiness.com/j.d.hughes - www.companyontheweb.com/buddhamap – www.companyontheweb.com/buddhatext

May our Readers have a well and Happy New Year!

First Editorial of the BDDR online

Some difficulties are evident when placing the Buddha Dhamma online. For instance, we do not have control over who downloads the information or where it will go to. The words of Buddha Dhamma are potent. Users who wish to download material from this Website, must store it in a clean place to guard their wealth and health. Believe it or not, putting it in a dirty place will destroy health and wealth. If users are not prepared to do this, we advise that they read this information only.

We are able to make merit in three distinct ways when writing Buddha Dhamma for Dana.

Firstly, our will to begin writing (bhuppa chetana) is kept strong. Secondly, our motivation during the progress of writing (munchana chetana) is also kept strong. Finally, we are determined with our post-intention (aparapara chetana) to distribute the writing and extend our merit to benefit others.

Phra Ajaan Plien Panyapatipo (1991) of Wat Aranyawiwake (Baan Pong) at Chiangmai, Thailand has explained four reasons for error in merit making.

The four errors are:

Performing virtue in the wrong place, performing virtue to the wrong person, performing virtue at the wrong time and performing virtue with no follow-up to one’s virtue.

In the month of November 2000 CE, we placed the full text and picture files of our BDDR Volume 10. No. 2 online. It is currently available at two of our web sites:

www.bdcu.org.au

and

www.companyontheweb.com/buddhamap

We put identical material on two of our web sites as part of our contingency plan, so that if one became unavailable users would still be able to view our BDDR.

These portable document files, known as pdf files, can be downloaded and then unzipped using WinZip; they can be read with a pdf reader such as Adobe Acrobat and can be easily printed.

Our Website policy was needed for the 21st General Conference of the World Fellowship of Buddhists, to be held in Bangkok, Thailand in December 2000.

How can an Editor who wishes to practice in accordance with the Dhamma keep writing to reach persons who have minds well developed from western education but uncultivated from the viewpoint of Dhamma?

This Editor began writing professionally over four decades ago in the field of industrial property, including writing and processing patents and trademarks. At this time, this discipline was not taught at any University in Australia.

Many persons helped to guide this editor in developing his writing style, but fundamentally he taught himself.

In those days, from the English language structure viewpoint, there was one style handbook above all others that was consulted regularly - Fowler’s Modern English Usage.

Fowler has been criticized for being too strict, old-fashioned and prescriptive, especially by Jespersen.

Fowler agreed with Swift, who stated that “Proper words in proper places make the true definition of a style”. Fowler, a perfectionist who regarded writing as a craft, aimed for the highest standard choosing precise words in a careful and orderly arrangement that has been criticized for relying too much on Latin grammar for these principles.

In part he admitted the charge. He pointed out that “we English” now recognize that “the iron has entered into our souls” that “our grammatical conscience” has by this time a Latin element inextricably compounded into it, if not predominant.

This Editor still follows Fowler’s style advice, with the exception that at times the need to have all prolixities docked.

This main rule useful for Buddha Dhamma commentary is that a match ought be made for the order of thought and logic of an original text.

For example, some of the Buddhist Canon writing involves high order logic.

This logic has stayed in place even when some could be seen to attack this logic from following current theorists like Derrida, Foucault and their American progeny.

We care for the words that have been written about in many Buddha Dhamma texts.

In particular, words used for classical chanting map into a definite level of sunyata. This fact is known to the clear minds of lineage Masters, such as, for example, those who teach the Gyuto Monks to voice Buddha Dhamma.

Their method of multi-harmonic chanting requires more restraint than a notional commitment to themes of unlimited openness.

Accordingly, our editorial policy takes a firm position against the endless relativity or “freeplay” of meaning, which (according to Derrida’s Yale disciples) exploit the excitements of freeplay - that is supposed to recall the “logocentric” nature of all possible discourse.

Deconstructing the language of symbol is well known by those who attain and use more than a 15th level of sunyata. (Arupa sphere of emptiness).

But, as Christopher Norris (1982) made clear, the case for determinate meaning rests on a philosophy of mind and language totally opposed, but by no means immune, to skeptical reduction.

We do not write for foolish persons, only for those who want to learn.

In Buddha Dhamma words take on special meaning.

What the world conventionally calls “Death” is the termination of a life-time. But according to Abhi-Dhamma there is a strange but true saying that the succession of thoughts that goes on in life is not interrupted by death, and there is no interval between the dying thought (cuti-citta) in this life and the re-birth thought (pati-sandhi-citta) in the next life.

If writing is half done or not completed then it cannot produce good result, like a half-built house cannot produce an income. We need to reference our writing.

For those persons who persist against the four errors in merit making and make the effort to do things straight in the beginning, middle and end of merit making by download, there is the possibility of nibbana access if you practice well.

When access is obtained to this nibbana framework, “the space of a dispersion” collapses sooner rather than later and space ceases to be so troublesome.

The purpose of our online BDDR version is to give methods and purpose to practice that enables a person to resist incorrect notions themselves that tend to disperse his or her thoughts.

We suspect from past experience that we would like to dwell and write in the space where 500 former arhats dwelt. “Perfuming” of such places by merit means they do not function as a dispersion space. Most persons feel comfortable in such settings.

Although our Australian Temple is not a place where 500 arhats lived, we do “perfume” it by doing sound and intense practice at the best of times, and, even at the worst of times, remove persons who just want to waste our resources to no purpose and those who persist in making many errors even when admonished .

Although we have our opponents, our Centre is fortunate in that our protectors make it difficult for mischievous persons to arrive on our site. Just as we would not plant rice in sand or on a seashore, so we do not waste our scarce resources on fools or persons opposed to sila (morality).

Our Members increase their Dhamma understanding and practice every year. Because we requested help from our trusted protectors to help create this Volume 10 Number 3 of our enhanced online Buddha Dhyana Dana Review, several good omens were seen at our Temple this month.

Our multiple websites were established with minimum cost. Another good omen was our Teacher received an invitation to join a New South Wales Buddhist Organisation as their Vice-president.

Another good omen was that a “magical” Bodhisattva pigeon appeared and made a nest at our Centre.

To a newcomer to editing Dhamma, the intermittent character of the tasks of an Editor of the Buddha Dhyana Dana Review and other Dhamma publications may appear daunting as the “enigma” of an “old hand” somehow fitting the new matter into the old according to the same etymological plan; in verifications of meanings, new and old, and in the justification for the insertion of references to the literature and to the authorities.

We guard against the law of human liability to error that is especially applicable to the development of writing about Buddha Dhamma in the English language by proof reading again and again.

We want our publication in many media to hold sound Buddha Dhamma instructions.

We are not put off by mistakes.

Sir M. Monier-Williams (1899) made reference to an author of a well-known Dictionary of whom it was said that the number of mistakes which his critics discovered in it were to him a source of satisfaction rather than annoyance.

The larger a work, he affirmed, the more likely it was to include errors; and a hypercritical condemnation of these was often symptomatic of a narrow-mindedness which should not take in the merit of any great performance as a whole. (See BDDR Volume 5 No. 3, 1995).

This issue of BDDR on the Internet is planned to be a much larger publication than our paper version. Our paper version will contain abstracts of the online publication.

More and more we plan with good economic sense so that our Dhamma teaching is delivered by Internet.

We are developing more and more Internet sites so if need be, they can operate under many different censorship regulations. In 1999, the European parliament initialled an amendment to the Copyright Directive that would outlaw random, illegal copying of material on the Internet.

We avoid infringement of copyright by strict guidelines. When we produce original writing we are sure we hold copyright in such material within our organisation. Then, when we place this original material on our web sites, we know we are adhering to copyright regulations worldwide.

Examples of our well researched writing are our radio broadcast scripts created in-house at our Centre every week for more than two years. These can be viewed online on our Website “www.bdcublessings.one.net.au”.

These broadcast scripts are written within our five styles. In time, our broadcast scriptwriters are introduced to the needed technical terms and rigour of Buddha Dhamma methodologies and are swift to use Pali canonical references to support.

The acquisition of literacy skills also requires that the lexical-semantic-syntactic channel be treated differently. In oral communication, words may be used to refer to elements present in the situation and to its participants because the physical and temporal situation is shared by the speaker and the listener.

This type of reference, where a word refers to an element in the context of the situation, is exophoric.

Decades ago, this editor visited one Chinese Mainland Temple having 500 life sized images of the Arhants.

As Tripitaka Master Chen Hwa, Abbot for the Shiang Kwang Vihara in Taipei states in the book The Sacred Virtue of Buddha and Bodhisattva, “In Buddhist books, there is a historical record illustrating “500 bhiksus assembly” in the synod led by Mahakasyapa after Buddha’s entering nirvana.”

There are many more stories about 500 Arhants.

Many famous Temples that worship the image of 500 Arhants can be found in China: Shih Chao Temple in Tien Tai Mountain, Chin Tze Temple in Hangchow, Chin Ka Ming Temple in Kiangyin, Jui Fu Temple in Fuchien, Si Yen Temple in Kinhwa. There is also a 500 Arhants Temple in Tokyo.

In the texts something remains of arhat virtues.

The images worshipped in those Temples are not there to show the achievements of the Arhants but rather the images are “shown for believers’ respect to Arhat’s dwelling on Buddhadharma and prevailing it”.

It is hoped such an approach be made to our written material.

Because we do not have the restraint of high printing and paper cost and postage costs as in the past, we will arrange for our online BDDR to have more text and photographs than our paper versions.

Our tactic is that future printed BDDR paper editions will be have abstracts of the web versions we publish on our two Websites. By such a method, we can contain our print and postage costs. We hope our readers approve of our making the change from economic necessity. Advantages follow.

We can give more text and have the site machine searchable as a further index service.

We try to avoid our version of cultural decadence which can take the form of an obsessive pre-occupation with scientific fact. European scholastic discipline insists that there be substantial evidence for some of the assertions made by early Buddhist Scholars of different nationalities and different disciplines.

We can judge insight consistency by comparison methods.

Buddhist myths and legends have a much stronger foundation than some of the Western academic communities would credit them.

The richness and originality of Australian Buddhist myths and legends that are maintained and evolve here has rarely been documented in western scholarship to date.

In a multicultural Australia, Buddhist festivals are taking on a hybrid form of expression not seen elsewhere where three concentric elements: the festival, the site and the myth are forming useful teachings.

Our Centre has video recorded many of those over the last two decades and will endeavor to put these rare sources onto our Websites.

The Bodhisattva as an artist requires a different method of analysis to get definite viewpoints about Dhamma meaning and there is much scholar’s work to be done to get this understanding into western culture wording.

We intend that our successors will explore this great task over the next 70 years.

May all readers of this Website be well and happy.

References:

Johansson, Rune E A, 1973, Pali Buddhist Texts, Curzon Press Ltd, London and Malmo.

Fowler, H W, 1965, Fowler’s Modern English Usage, (2nd Ed), Oxford University Press.

Phra Ajaan Plien Panyapatipo, 1991, How to Get Good Results from Doing Merit, W.A.V.E

Attisani, Antonio, 2000, “A Proposal for Interdisciplinary Collaboration in the Study of A ce lha mo”, The Tibet Journal, Vol. xxv, No. 2, A publication for the study of Tibet.

Norris, C. (1980) "After the new criticism by Frank Lentricchia", cited in, Wall and Ricks (Eds.) (1982) Essays in Criticism, Vol. XXXII, No. 1.

Robertson, Alec, 2000, “The Buddha’s Concept of Reality”, Suhrullekha Dharma, Quarterly Journal Vol. II Issue 3, India.

Master Chen Hwa, The Sacred Virtue of Buddha and Bodhisattva, China Cosmos Publishing House, Taiwan, Republic of China.

Created by John D. Hughes, Lisa Nelson and Julian Bamford on January 3, 2001.

Report of the Five Day Bhavana Course

The December Five Day Course was held at the Centre and guided by our resident Teacher, John D. Hughes.

On the first day Francisco So organised chanting of the Prajna Paramita Sutra.

The predominant intention of these teachings was to lead Students to establish, each for himself or herself, intelligible certainty of the actuality that the majority of human beings will be carried by their karma to a series of unhappy rebirths.

There are three difficult things that need to be established within the Prajna Paramita framework of the teachings.

The first thing to be equally understood is that we are indeed human beings this life. This was established by looking at macro issues that have cause to rise and or other problems that occur in the delivery of infrastructure projects.

It is difficult for most persons to detach from an ATMAN adhesion. The correct view is ANATTA.

The second difficult thing to be understood is to stay debtless when we build, operate, own and transfer infrastructure projects for a viable Temple within Australian laws in the 21^st Century, the interested parties would include the following: government departments at local council, state government and federal government, private sector operators and builders who have the know how in construction, insurance companies and the use of written contractual documents with risk allocations for infrastructure projects.

We wish to operate by combining ownership with management and operation in order to eliminate contractual risk on operation. We rely on large utility companies that have the resources and expertise to generate water, gas, electricity, waste collection, and general supply chain management to ensure appropriate allocation of operation and technological risk.

We do not seek government funding or borrowings because financing then has a certain ‘volatility factor’ that we do find tolerable because we will not borrow money and go into corporate debt for capital works. (1)

The third difficult thing is to obtain the significant experiential training for some of our Members at the World Fellowship of Buddhists 21^st General Conference in Bangkok Thailand in December 2000. Our Centre participated with a delegation comprising John D. Hughes Vice President WFB, Julian Bamford and Vincenzo Cavuoto as delegates, Julie O’Donnell and Anita Svensson as observers and Jocelyn Hughes and Vanessa Macleod as Rapporteurs.

Participation at the WFB conference has become a very significant training device for our Members to:

• Get them to interact with persons for whom the practice of Buddha Dhamma is an essential part of their history and culture.

• Take them away from their habitual environment so they can better experience a Buddha Dhamma culture.

• Create a more homogeneous culture at our Centre within the spirit of Buddha Dhamma.

• Get them to practice working for long hours and learn to handle the stress of a high-pressure environment in a skilful way.

• Enable them to gain a better perspective on the high profile our Centre has in the Buddhist world and on the leverage opportunities to preserve this Buddha Sasana.

• Update and increase our network of contacts with Buddhist organisations around the world.

Our Centre is well positioned to play a leading role within the context of the WFB and for various reasons.

The major reason is we are non-secterian and teach and practice.

Theravada, Mahayana, Vajrayana and Ch’an are practiced at our Centre. Our Members are culturally adaptable enough to withstand globalisation without cultural shock.

The process of globalisation is, to a greater or lesser extent, producing some kind of disorientation in traditional Buddhist societies, which is weakening the confidence in the relevance of Buddha Dhamma in the younger section of the population.

Doctor Ananda Guruge in his keynote address at the inauguration of the World Buddhist University on 9 December 2000 (2) described what has been inaugurated on that day as the nerve centre of what we hope to develop into a vast network of educational institutions contributing to the promotion of Buddha’s Dhamma. It is from this Centre that inspiration and guidance will reach every nook and corner of this world.

A peep into the past will show us that Buddha Dhamma right throughout history has stressed the importance of learning. The Sangha was a learning and teaching society, dedicated to the perpetuation of the teachings of the Buddha through oral transmission from generation to generation and later through writings and copying books and maintaining substantial libraries.

Parallel to the Buddha’s soteriological mission of ethical and psychological self-transformation, learned disciples like Thera Sariputta led scholastic activities and laid the foundation of Buddhist scholarship.

The Abhidhamma text ‘Synopsis of Fundamentals’ (3) that was taught warns of rejoicing in ‘extension of the mind factors’. Because new untrained Members lack good vision at the beginning of their practice they may be able to see only one or two of the eighty four thousand jewels of Dhamma. Given time and merit they will meet all the gems.

A limited view is caused by lack of fundamentals of Dhamma.

A text that is valuable is the Middle Length Sayings, Discourse on the Synopsis of Fundamentals (Mulapariyayasutta), in which Dhamma is described as an important word with several meanings, such as: conditions, mental objects, states of mind, and things.

During the five-day course, our Teacher gave both strong and weaker versions of why our debtless approach is mandatory and why we continue to place more and more management information, newsletters and our flagship journal text with illustrations on our web sites.

Our broadcast globalisation gives our overseas contacts quality information without us building more and more office space.

We have proved it possible to go from local to regional, from regional to national and from national to global in a rapid amount of time without incurring information technology debt. Our goal is to help others follow the weak version of our debtless approach. The rationale of our seven web sites has been written down during the course. Each day, our Enterprise Development Managers taught four other Members how to add information to our various sites.

For example, digital photographs taken during the New Years Eve (31 December 2000) were edited and placed on the site within about three days. The report dealing with the fusion of our International Dhamma Activities and Knowledge Management Task Units developed during the course was placed on our web site within one day of being completed.

Our two Enterprise Development Managers Evelin Halls and Santi Sukha continue to train four others Members, Anita Svensson, Julian Bamford, Frank Carter and Lisa Nelson after the five-day course.

We are keeping pace with the growth of Buddha Dhamma in Australia that has been rapid over the last two decades.

The Director of the multi denominational Christian Research Association and Uniting Church Minister, Philip Hughes, says that about 1.5 million Australians (11 percent of the population) regularly practice one of the forms of Buddhist meditation. The same percentage regularly attends Christian churches. (4)

Many persons in Australia come to Buddha Dhamma via information found on our web sites and their choice to visit here is influenced by what we write.

Our leading edge is that our writings are stable in doctrine content over two decades.

There is no doubt that despite its benefits globalisation has sparked much debate and criticism, including in Australia. But the greatest myth of this debate is that we can uplift the poor by turning our backs on globalisation. Clearly there is a role for political, business and community leaders to do much more to explain and demonstrate the benefits of globalisation to human fulfillment and happiness. We must also ensure that the benefits of globalisation are equitably distributed within countries and that the costs of change do not fall disproportionately on the vulnerable and disadvantaged. (5)

Whatever the level of attainment of a person or the skill degree, it is better to hear little and understand the meaning than to hear much and not understand the meaning, according to the Nirvana Sutra.

The format of our Teachings always master learning.

We must stress this aspect of Dhammas.

The information on our Websites should not advise others to do things that we do not desire for ourselves. What must be removed are greed, anger, ignorance, self, laziness, sleep, lust and doubt.

It is said that the ideal Bodhisattva never tires of teaching beings and manifests himself or herself according to the Avatamsakra Sutra.

Our censorship model must stress what Mahayana Buddhism is not:

• it is not polytheism, the various forms of the Buddha, displayed for example, in the Shingon Mandala, are not gods, but represent the different forms of the one Eternal Buddha;

• it is not nihilism, Mahayana’s conception of life is always positive; it is not a degenerate Buddhism;

• rather it is a restatement of the Buddha’s teaching with different emphasis; it is not pessimistic, as most Western writers on Buddhism aver.

For some of the students the Teacher taught, for some overtly and for some covertly, that Dharma is not only the basis of the theory of the nature of mind, it is also a preventative medicine for mental sickness. It builds a strong mind that cannot be easily over powered by emotional strains, intellectual pressures or even “evil spirits”.

Of the three humours, wind (air element) is the one primarily associated with mental disturbances. This is a basic Ayurvedic theory. In the classical Ayurvedic tradition, one of the principle terms for madness was vatula, literally “inflated with wind,” and this indicates the central connection. Wind is the humour primarily associated with mind and mental derangements. The relationship between life and mind and breath the life energy (prana) within the breath and the breath’s direct effect (through its control) on mind - is one of the most important and central aspects of Indian thought and yogic practice. (6)

According to both Abhidhamma and medical tradition there are five causes of insanity. These are: karma; grief-worry; humoural (organic) imbalance; poison (organic); and “evil spirits.” (7)

The Bodhi tree protected Lord Buddha in his practice over two and half thousand years ago. During the course, we replaced the temporary plastic surround that we had up to protect our Bodhi tree from frost during winter with bullet proof plate glass. This action is to cause Member’s health to improve.

Over the course, many Members concentrated on reduction of fire hazard by putting cement sheets and iron mesh around the base of the new building in accordance with the Australian Standard dealing with bush fire protection.

Many offerings were done to the various devas who help when the Quail’s Protection is chanted in Pali. (8)

All Members were drilled in safety and our plans to protect the property in case of forest fires. The area where we live is a rainforest having one of the world’s highest fire risk ratings. The local fire brigades have warned that they cannot protect properties in case of a major fire. Our plan for fire fighting includes use of pumps and water tanks in the event of town supply failure. Reduction of fuel was undertaken during the course with no killing of little insects.

An elaborate written plan was developed during the course to allow our operations to become more globalised. This became possible because seven Members had had an experience of working with the WFB Committees in Bangkok Thailand at the 21^st Conference.

With the merging of two of our Task Units into one (International Dhamma Activities and Knowledge Management) a report was prepared and passed by our General Committee. (9)

The report includes our web site rationales. We intend to have an online version of our flagship journal Buddha Dhyana Dana Review and our future printed versions will be abstracts of the full articles on our web site. The cost of printing and postage of each issue will be contained in future. Since we give out free copies, to over forty countries, the abstract form proposed will contain fewer pages and have more content than earlier issues. We have trained more and more of our Members to write within our five styles for our publication.

We have just recently put our other publication, the Brooking Street Bugle, onto a web site as part of our globalisation strategy. We have interstate Members who we have trained in our culture who need reference to our best practises listed in this publication.

We are looking to form a different class of Membership without voting rights for those who wish to follow our strategic approaches to Buddha Dhamma propagation.

The importance of user-centred structures in web pages is important because the success rate was eighty percent when persons used the navigation scheme structured according to most users mental model and only nine percent were using the navigation scheme structured according to the company’s internal thinking. Comparison of the success rates leads to the conclusion that user centred information architecture had about nine times as high useability as internally orientated architecture. (10)

Around 2010 CE the web is expected to reach a billion users (1000 million). (11)

We are aware that we are a Buddhist organisation and so we try to put our Dhamma Chakra Wheel onto each of our sites. We would not be so parochial as to use any Australian icon because this may be under the protection of Christian or Aboriginal devas that have little use for the propagation of Buddha Dhamma.

Our design for our web sites has to be dominated by users with connections so slow that any reasonable web page will take much longer to download than the response time limits indicated by human factors research. (12)

For this reason, we are using the fast method of zip and unzip compression for colour photographs and we degrade them somewhat to get faster loading times. In the future, we will replace them with higher definition photographs and low-end users will be on fast lines by 2003-2005. (13)

We must investigate and bear in mind that the four main reasons users return to our web sites and not to others web sites is summarised by the acronym HOME: High quality content; Often updated; Minimal download time; and Ease of use. (14)

On the 31 December 2000, 11am to 12 noon our Members did a one hour Radio Broadcast, “Reviewing the last Millennium”. This went global onto Internet.

Then on the 1 January 2001, from midnight to 1am our Members did a one-hour Radio Broadcast, “Meeting with the New”.

The methodology is found in the suttas.

May the merit we made help many Centres ease into the 21^st Century with globalisation.

May you all be well and happy

References:

1. Investing In Infrastructure. Workshop Papers #5 Australian Urban & Regional Development Review. 1995. Commonwealth of Australia. ISBN 0-7306-4808-7

2. Dr. Guruge. Keynote speech at the opening of the World Buddhist University, Bangkok Thailand on 9 December 2000. On this occasion our Teacher praised Dr. Guruge for his scholarship and understanding of the issues and compared him with Sri Atisha Dipunkara (the eye of Asia) of one millennium ago. Atisha wrote the definitive text uniting three Yanas in his text… A Lamp On The Path…

3. Mulapariyayasutta. Middle Length Sayings Majjhima-Nikaya Vol 1, Discourse on the Synopsis of Fundamentals. Pali Text Society Pub. 1954 ISBN 0-86013-020-7

4. The Age Newspaper - News Extra. Article entitled ‘Shopping For God’. Melb. Aust. 23 Dec 2000. Page 1.

5. Message from the Hon. John Howard M.P., Prime Minister of Australia to the World Fellowship of Buddhists 21^st Conference held in Bangkok, Thailand in December 2000.

6. Terry Clifford. The Diamond Healing. (1984) Pub. The Aquarian Press, part of the Thorsons Publishing Group, England ISBN 1-85274-046-9 at page 132.

7. Ibid 6 page 137

8. Vattakaparitta. The Quail’s Protection. In Pali:

ATTHI LOKE SILAGUNO SACCAM SOCEYYANUDDAYA

TENA SACCENA KAHAMI SACCAKIRIYAMANUTTARAM

AVAJJITVA DHAMMABALAM SARITVA PUBBAKE JINE

SACCABALAMAVASSAYA SACCAKIRIYAMAKASAHAM

SANTI PAKKHA APATTANA SANTI PADA AVANCANA

MATA PITA CA NIKKHANTA JATAVEDA PATIKKAMA

SAHA SACCE KATE MAYHAM MAHAPAJJALITO SIKKHI

VAJJESI SOLASA KARISANI UDAKAM PATVA YATHA SIKKHI

SACCENA ME SAMO NATTHI ESA ME SACCAPARAMI TI

9. International Dhamma Activities Task Unit Report July to December 2000. Prepared by John D Hughes, Julian Bamford, Tim Browning, Evelin Halls, Lisa Nelson, Nick Prescott and Pennie White. Dated 28 December 2000. Available for viewing on our web sites at www.companyontheweb.com/buddhamap.

10. Jacob Nielson. Designing Web Usability. (2000) Pub. News Riders Publishing ISBN 1-56205-810-X page 202

11. Ibid 10 page 314

12. Ibid 10 page 364

13. Ibid 10 page 365

14. Ibid 10 page 380

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Quang Duc Monastery
Fawkner, Victoria Australia.
Foundation Stone Laying Ceremony

On Sunday morning, 10th of December 2000, the Buddhist monks, nuns and lay Buddhists of Quang Duc Monastery in Fawkner, gathered together for the Foundation Stone Laying Ceremony of the Meditation Hall and Youth Activities Hall at the site 105 Lynch Road, Fawkner, Vic. 3060.

The proceedings began with the Teaching of Buddhist doctrines by Venerable Thich Nhat Tan, Commissioner for Youth Affairs and Abbot of Phap Quang Temple in Queensland.

In attendance at the ceremony was:

Most Venerable Thich Tam Chau, Patriarch of the World Vietnamese Buddhist Order, Montreal, Canada;

Most Venerable Thich Huyen Ton, Member of the Honorary Elders Council of the Unified Vietnamese Buddhist Congregation in Australia and New Zealand, Melbourne;

Most Venerable Thich Nhu Hue, Chairperson of the National Executive Council, of the Unified Vietnamese Buddhist Congregation in Australia- New Zealand, from Adelaide;

Most Venerable Ajahn Viriyananda, Abbot of the Buddha Vihara Thai Temple, in Box Hill, Melbourne; Venerable Santhindrya, Sri Lanka Buddhist Congregation in Victoria; Venerable Thich Bao Lac, Deputy Chair and Secretary-General of our Congregation, from Phap Bao Temple, Sydney;

Venerable Thich Tinh Minh, Secretary-General, Ecclesiastical Council of our Congregation, from Thien Duc Temple, Melbourne;

Venerable Thich Quang Ba, Senior Deputy Chair of the Congregation, from Sakyamuni Buddhist Centre, Canberra;

Venerable Thich Minh Tri, Abbot Phuoc Tuong Temple, Melbourne; Venerable Thich Bon Dien, Commissioner for Sangha Affairs of the Congregation, from Huyen Quang Temple, Sydney; Venerable Thich Nguyen Truc, Deputy Commissioner for Sangha Affairs, from A Di Da Temple, Sydney;

Venerable Thich Minh Hieu, Abbot, Minh Quang Meditation Centre, Sydney;

Venerable Thich Tinh Dao, Deputy Commissioner for the Laity Affairs of our Congregation, from Linh Son Temple, Melbourne;

Venerable Thich Thien Tam, from Hoa Nghiem Temple, Melbourne (the United Vietnamese Buddhist Congregation in Australia and New Zealand);

Venerable Thich Vien Chon, Deputy Commissioner for Finance Affairs of the Congregation, from Vinh Nghiem Temple, Sydney;

Venerable Thich Quang Nghiem, Commissioner for Public Welfare Affairs of the Congregation, from Phuoc Hau Temple, Sydney;

Venerable Thich Quang Hoa, Van Hanh Monastery, Canberra;

Venerable Thich Nhuan Kim, from Van Hanh Monastery, Canberra;

Venerable Bikkhuni Thich Nu Phuoc Tri, Commissioner for Bikkhuni Affairs of the Congregation, the Quan Am Temple, Perth;

Venerable Bikkhuni Thich Nu Chon Dao, Deputy Commissioner for Bikkhuni Affairs, Perth; Venerable Bikkhuni Thich Nu Tam Lac, Deputy Treasurer of the Congregation, from Lien Hoa Temple, Sydney;

Venerable Bikkhuni Thich Nu Chan Kim, Abbot of Phat Quang Monastery, Victoria;

Venerable Bikkhuni Thich Nu Nhu Lan, from Phuoc Tri Nunnery, Victoria;

Venerable Bikkhuni Thich Nu Nguyen Khai from Mebourne,

Venerable Bikkhuni Thich Nu Dieu Anh from Brisbane,

Venerable Bikkhuni Thich Nu Hue Khiet from Sydney,

Venerable Bikkhuni Thich Nu Hanh Nguyen from Melbourne,

Venerable Bikkhuni Thich Nu Phuoc Dat from Melbourne,

Venerable Bikkhuni Thich Hanh Thuong,

and Venerable Bikkhuni Thich Nguyen Chi.

The distinguished guests in attendance at the ceremony included the Federal Minister for Immigration and Multicultural Affairs, the Hon. Philip Ruddock MP. Minister Ruddock had visited the Quang Duc Temple on a previous occasion about 3 years earlier for the Inauguration Ceremony of the Quang Duc Monastery.

Other distinguished guests in attendance were:

Hon. Sang Nguyen, Member of Legislative Council, Victoria Parliament;

Ms Kaye Darveniza, MLC, Parliamentary Secretary to the Premier on Multicultural Affairs;

Ms Stella Kariofyllidis, Mayor of the City of Moreland;

Mr. Mike Zafiropoulos, Manager, SBS Radio Station, Melbourne;

Mr. Doan Viet Trung, President of the Vietnamese Community in Australia;

Mr. Kevin Kinna, Manager - Multicultural Affairs, Settlement Planning & Information;

Professor and Mrs. Nguyen Ngoc Phach;

Mr Rob Wood, Director of Moral Re-armament Society in Melbourne;

Mr Chris Knauf, Employment & Training Consultant;

Mr Lam Nhu Tang, Deputy Commissioner for Culture and Educational Affairs of the Unified Vietnamese Buddhist Congregation in Australia and New Zealand;

Mrs Rilla Oellien and Mr. Frank Carter from the Buddhist Discussion Centre (Upwey) Ltd., Victoria;

Mr Chris McKeown and Mrs Christine McKeown from the Tibetan Buddhist Society in Victoria,

Mr Quoc Viet, Head of the Vietnamese Language Program, SBS Radio, Melbourne;

Mr Bill Chung, the voluntary builder for the Van Duc Monastery project;

Mr Nguyen Kien Thanh, the Architect; Mr David Nowak and Mr Young, Civil Engineers for the construction project;

Mr Long Quan, Chief Editor, Human Right Vietnamese Weekly in Victoria;

Mr. Brendan, Community News of Moreland City Council;

and approximately 500 Vietnamese and Australian Buddhist laypersons attending.

After the distinguished guests had been introduced and welcomed the National Anthems of Australia and Vietnam were played. The opening speech for the occasion was made by Venerable Thich Tam Phuong, Abbot of the Quang Duc Monastery (in Vietnamese, then English translation). The Venerable Abbot expressed his wishes for this building to be for Buddhist Monks, Nuns and Buddhist laypersons in order that they have a place to practice Buddhism and serve all the community’s purposes.

The Venerable’s full speech is reprinted below:

From April 1975, which was a turning point of the Vietnamese history, many million Vietnamese had to leave their homeland to find freedom. Among these people, there were a lot of Vietnamese Buddhist monks, nuns and lay people who established a new life abroad, and thus, the Vietnamese Buddhist Temples were created in these new countries to meet the religious needs of these people. We, Vietnamese, especially Buddhist followers, whenever we live, whatever we face, we never lose our cultural traditions. The most symbolic is a Vietnamese pagoda, where people can cultivate the spiritual life. The Buddhist pagoda not only carried a sacred duties to shield the spirit of the Vietnamese, it is also considered to be an education centre, a place where people can leave evil and follow the good; to give up the wrong and return to the right; to help people attain perfection through the three principles: Compassion, Wisdom and Courage.

Nowadays, in our situation, living far away from our motherland, the Buddhist Temple has increasingly played an important role in the preservation and development the Vietnamese culture. The harmonious way the Vietnamese life has reflected the Buddhist principle in every way. Throughout Vietnam, every province, every village would have at least one Buddhist Temple. As you know, The Quang Duc Monastery was established in 1990 in a small three-roomed house for worship, religious education and many various Buddhist activities at 30 Bamburg St, Broadmeadows. As time went by, the number of Buddhist believers increased, along with their basic needs. We tried to find a new place for the temple.On 20 of May 1997, thanks to the Buddha's blessing, we were lucky enough to purchase from the Education Department an old school, on an area of nearly 8000 square metres for the cost $350,000. As this is an old primary school, we have had to change a lot of things to turn it into a Buddhist center. Since the new contemporary temple was established, many community activities have been organised.These include Buddhist Doctrine classes, Buddhist youth family, Vietnamese Language school, which all help children to maintain their Buddhist tradition, spirit and Vietnamese culture …these classes are held every weekend. In the meantime, the number of Buddhist followers was increasing , but, the Worship Hall and Youth Activities Hall have limited space and are not large enough to cater for the needs and services of Vietnamese and local communities, and these facilities are steadily deteriorating. We have asked permission to rebuild them and Moreland City Council has already granted us this permission.

The foundation stone laying ceremony today represents the successful beginning of the temple. The building will be constructed in harmony with both the Australian and Vietnamese cultures. The attributes which we would like to build the temple with are: that it will suit the Australian environment, meet the needs for activities of the local Buddhist as well as display Vietnamese Buddhist culture. The total cost of the building project is 1.2 million Australian dollars.

The second speech was given by the Most Venerable Thich Nhu Hue, Chairperson of the National Executive Council, of the Unified Vietnamese Buddhist Congregation in Australia-New Zealand, from Adelaide. The Chairperson explained the sacrifices made to protect the equal rights of religion in Vietnam. He said:

It was the First Republic Government who gave the order to bring down all the Buddhism flags during the Buddha's birthday on May 1963. There were 9 Buddhists killed at the radio broadcasting station in Hue on that day of the 8^th of May, 1963. The Buddhists requested the government to carry out only five simple and moderate points, the government of the President Ngô dình Diem showed no attempt to uphold the request, they tried to endlessly suppress the mass instead.

At the views that Buddhists everywhere were oppressed, terrorized, people living in fear and under continuous threatening, the Most Venerable Thích Quang Duc made a vow to burn himself to awaken the consciousness of the government and also to notify the world that the Vietnamese Buddhism was being suppressed and maltreated by a Christian government. The sacred and magical fire from his body brought a bright light to the whole world. The whole world paid a full respect to him, especially in the Buddhist countries, he was praised and admired by everyone. His sacrifice is a great contribution to the modern Vietnamese Buddhism. Mediating on this event, we find that his determination was not for the sake of his individual benefit, it originated from the great basic vow, it was the great compassion which was being soaked in blood, in fire and in suffering. More meaningfully, he used the torch of wisdom to lighten the ignorant, to pray for awakening to the government so that they would not continue to carry out more sins and to avoid the unwholesome results.

Nowadays, the Venerable Abbot Thích Tâm Phuong and Thich Nguyen Tang decided to have the name of the above Vietnamese well-known monk, the monk who fulfilled three virtues: Compassion, Wisdom and Energy, for this monastery. The monastery is the place for religious training and studying for the community who follow the footsteps of The Most Venerable Thích Quang Duc on the way to find out the real truth. It is a significant work and worthy to be praised. On this occasion, I would like to advise that all the Buddhists should heartily contribute in building the Quang Duc Monastery because the former structure was from an old school which is no longer suitable for the religious activities. Moreover, the monastery should bear the characteristics of the national culture, a place of solemn worshipping, a place where those who feel depressed can find peace, those who are with unwholesome heart can be transformed better.

After completion, I hope the Quang Duc Monastery will be one of the Buddhist centers that can provide services throughout Australia.

In his speech The Hon. Philip Ruddock MP, Minister for Immigration and Multicultural Affairs commended the development of the Quang Duc Monastery. He said:

I am delighted to be here for the laying of the foundation stone of this new temple, it is not the first occasion that I have been here, I recall well my visit in 1997 and I have been reminded of it by being presented with delightful photographs for which I thanked the Abbot. I recall well the visit of the Most Venerables and Venerable representatives that have come to Australia before but I, like them delighted to witness the very considerable progress that has made here at Fawkner with the new garden settings, the traditional gate, the walls and of course the many very important symbols Buddhism which will make this a very important and significant site in the future.

This is an occasion to reflect on the future but also to remember the past. This is an occasion to reflect upon what will be done here, on this site in building a new temple because here the community will demonstrate its continuing drive, determination and the hope as it builds for the future. I know that as Buddhists you will also demonstrate the virtues of patience and endurance as you strive to raise the money for this very important new development. But these of course are attributes which your community demonstrates everyday, through having come to Australia many of you through the refugees experience. You have been an example of the way in which people can build their lives afresh and anew.

I am always delighted, not so much as I have to acknowledged Sang Nguyen as a Labour member of parliament, but when I acknowledge that you have Vietnamese representatives in our parliament today. I am delighted at the professionalism that so many have demonstrated in their new careers here in Australia. The government takes the opportunity quite frequently to utilise the skills and attributes of your community.

The next speech was made by Ms. Kaye Darveniza, MLC, Parliamentary Secretary to the Premier on Multicultural Affairs. She commended that the Monastery had foreseen the need to develop in anticipation of the growing needs of its community. They have understood that the settlement of the Vietnamese community is an on-going process, requiring forward planning and appropriate solutions, she said:

Today's foundation stone laying ceremony represents the Monastery's efforts to respond to these challenges. It is pro-active in meeting the needs of those it serves. It sets a remarkable example to our many diverse communities in Victoria. The Victorian Government is highly supportive of our many diverse communities. Today's ceremony is evidence of our communities shaping their own future. The continuous development of the Monastery and it’s facilities is a worthwhile and important step forward for all concerned. In future, the building will provide an extensive worship hall, youth activities hall, ... in addition to the existing Buddhist and Vietnamese educational services catering to the traditional, spiritual and cultural needs of the Vietnamese community. It is an incredible development in the Monastery's short life. I wish you well with the progress of the anticipated works and the future of the Quang Duc Monastery in general.

Ms. Stella Kariofyllidis, Mayor of the City of Moreland in her speech said:

...that this ceremony is an important celebration for all citizens of the city of Moreland. Moreland Council has expressed a strong commitment to the pursuit of justice and multiculturalism. The local government of Moreland believes that it has a obligatory role to play in this arena. Moreland will continue to work and help individuals and groups achieve that aim. As we believe that everyone should be able to enjoy the freedom to pursue his or her faith, religion or culture. I commend the work you are doing in the community as being vital for all our future betterment.

Mr Trung Doan Viet, President of the Vietnamese Community in Australia thanked Quang Duc Monastery, which he said had contributed many good things for Australian society. He said:

Having been brought to Australia by the Fraser Government, and since then having been welcome with opened arms by governments of all colours, Labour, Liberal and by the whole community of Australians, I think as an ordinary Australian, I feel that the least we could do in return is to help and enrich the cultural life of Australia, and I am sure you would all agree with me that Quang Duc monastery has been, is and after the Foundation Laying Ceremony today will continue to be a very very significant part of that effort of our community.

At the conclusion of the speeches the twenty-three Buddhist Monks and eight Nuns stood together before the Buddha altar and chanted Buddhist prayers and blessings for the security and protection of the new Monastery buildings and for the well being of the assembly.

Finally, the Foundation Stone for the new Monastery was jointly laid by Most Venerable Thich Nhu Hue, The Head of the Buddhist Congregation; Honorable Philip Ruddock, Federal Minister of Immigration; Mrs. Stella Kariofyllidis, Mayor of Moreland City Council; and Venerable Thich Tam Phuong, Abbot of Quang Duc Monastery.

The first ten of bricks of the new building were jointly laid by the following ten people: Most Venerable Thich Tam Chau; Most Venerable Thich Huyen Ton; Most Venerable Ajahn Viryananda; Mr. Minh Duc Le van Hoi, representative for Vietnamese Buddhist Community; Ms. Kaye Darveniza, MLC; Mr. Mike Zafiropoulos, SBS Radio; Mr. Doan Viet Trung; Mr. Rob Wood; Mr. Quoc Viet, SBS Radio; Mr. Long Quan, Human Right Vietnamese Weekly.

The Foundation Stone Laying Ceremony to build the Meditation Hall and Youth Activity was successfully completed in the midst of the dragon dance and Buddhist entertainment.

The Vice-Abbot Thich Nguyen Tang said that the construction the Quang Duc Monastery will be officially breaking soil on Sunday 4th February, 2001. The construction will be managed by architect Nguyen Kien Thanh and engineer David Nowak. The total cost of construction will be one million two hundred thousand Australian dollars $1,200,000. This is an enormous project for the Buddhist community in Victoria, both in size and financial terms, hence it needs all the contributions and good-hearted willingless from the community in helping to successfully complete this great project.

This article was written by the Venerable Thich Nguyen Tang, Deputy Secretary-General of the Unified Vietnamese Buddhist Congregation, from Quang Duc Monastery, Melbourne, assisted by Frank Carter and Rilla Oellien of the Buddhist Discussion Centre (Upwey) Ltd. Edited by Frank Carter, Pennie White and Evelin Halls.

Report of the Foundation Stone Laying Ceremony

On Sunday 10 December 2000 the Quang Duc Buddhist Welfare Association of Victoria held a Foundation Stone Laying Ceremony for its new Monastery at 105 Lynch Road, Fawkner, Victoria.

Master John D. Hughes from the Buddhist Discussion Centre (Upwey) Ltd. was in Thailand at the 21st General Conference of the World Fellowship of Buddhists and appointed delegates Frank Carter and Rilla Oellien to attended the ceremony as Buddhist Discussion Centre (Upwey ) Ltd. Representatives.

The Quang Duc Monastery relocated in 1997 from a small Temple in Broadmeadows to 105 Lynch Road, Fawkner. Since then, many activities have been organised which include Buddhist Doctrine Classes, Buddhist Youth Family, Bo De Vietnamese Language School, which all help children to maintain their Buddhist tradition, spirit and Vietnamese culture. The Worship Hall and Youth Activities Hall have limited rooms/spaces and are not large enough to cater for the needs and services of Vietnamese and local communities. With the approval of the local authorities, the further building works can now take place. The Foundation Stone Laying Ceremony at the Quang Duc Monastery on 10 December 2000, was the first step in a $1.2 million dollar building construction project.

Upon arrival at the Quang Duc Monastery at approximately 10:30am on Sunday 10 December, our Members were warmly greeted by Members and Friends of the Monastery. Our Members were introduced to Mr Lam Nhu Tang, Deputy Commissioner for Culture and Educational Affairs of the Unified Vietnamese Buddhist congregation in Australia and New Zealand. Mr Lam Nhu Tang kindly assisted our Members with providing a list of the Guests of Honour and other information regarding the Unified Vietnamese Australian Buddhist Congress of Australia and New Zealand. Thank you to Mr Lam Nhu Tang for his kindness and generous assistance.

Mr Lam Nhu Tang explained the Quang Duc Monastery is named after The Most Venerable Thich Quang Duc who died in 1963.

The Master of Ceremonies, Venerable Thich Nhat Tan, welcomed the Venerable Sangha, Distinguished Guests and the congregation at approximately 11:00am. The Australian and Vietnamese anthems were played followed by one minutes silence. Venerable Thich Nhat Tan introduced the speakers.

Venerable Thich Tam Phuong, Commissioner for Youth Affairs of the Unified Vietnamese Buddhist Congregation and Abbot of Quang Duc Monastery, Victoria, officially opened the Foundation Stone Laying Ceremony.

Most Venerable Thich Nhu Hue, Chairperson of the National Executive Council of the Unified Vietnamese Buddhist Congregation in Australia and New Zealand, from Adelaide.

The Honoured Guests representing Federal and State Governments paid tribute and offered their best wishes for the success of the construction of the new Quang Duc Monastery:
The Honorable Philip Ruddock, MP, Federal Minister for Immigration and Multicultural Affairs,
Ms Kaye Darveniza, MLC, Parliamentary Secretary to the Premier on Multicultural Affairs,
Ms Stella Kariofyllidis, Mayor of the City of Moreland'
Mr Doan Viet Trung, President of Vietnamese Community in Australia and
Most Venerable Thich Tam Chau, Patriarch of the World Vietnamese Buddhist Order, from Montreal, Canada.

Closing remarks were made by Mr Nguyen Tan Si, Member of the Quang Duc Monastery and organising committee, wishing the Quang Duc success with the construction project.

Venerable Thich Bao Lac, Most Venerable Thich Huyen Ton, Most Venerable Thich Tam Chau, Most Venerable Thich Nhu Hue, Most Venerable Ajhan Viryananda and Venerable Sangha chanted blessings in Vietnamese and Chinese and made offerings.

Venerable Thich Bao Lac, Most Venerable Thich Huyen Ton, Most Venerable Thich Tam Chau, Most Venerable Thich Nhu Hue, Most Venerable Ajhan Viryananda and Distinguised Guests laid bricks for the Foundation Stone Laying Ceremony while Venerable Sangha chanted blessings in Vietnamese.

The Venerable Sangha and all guests were then offered Dana in the form of food and refreshments.

Thank you Venerable Thich Tam Phuong, Abbot of Quang Duc Monastery, and Venerable Thich Nguyen Tang, Vice Abbot of Quang Duc Monastery, for inviting John D. Hughes, Founder, of the Buddhist Discussion Centre (Upwey) Ltd to this most auspicious event and for your kindness and generosity shown to our two Members.

Our appreciation and gratitude is also given to Mr. Lam Nhu Tang, Deputy Commissioner for Culture and Educational Affairs of the Unified Vietnamese Buddhist congregation in Australia and New Zealand. Mr Lam Nhu Tang warmly welcomed Buddhist Discussion Centre (Upwey) Ltd.Members Frank Carter and Rilla Oellien upon their arrival at the Quang Duc Monastery on the day of the Foundation Stone Laying Ceremony.

Mr Lam Nhu Tang kindly assisted our Members throughout the day by providing a list of the Guests of Honour, information about the history of the Quang Duc Temple and other information regarding the Unified Vietnamese Australian Buddhist Congress of Australia and New Zealand. Thank you to Mr Lam Nhu Tang for his kindness and generous assistance.

This report was written by Frank Carter and Rilla Oellien, edited by Pennie White and Evelin Halls.

BUDDHIST DISCUSSION CENTRE (UPWEY) LTD.
ACN 005 701 806 ABN 42 611 496 488
33 Brooking Street, Upwey, Victoria Australia 3158

INTERNATIONAL DHAMMA ACTIVITIES TASK UNIT REPORT

JULY TO DECEMBER 2000

Prepared by John D. Hughes, Julian Bamford, Tim Browning, Evelin Halls, Lisa Nelson, Nick Prescott and Pennie White

Dated 28 December 2000

The International Dhamma Activities Task Unit Members for 2000-2001 includes:

John D. Hughes Vice-President, Julian Bamford Joint Vice-President, Pam Adkins, Tim Browning, Vince Cavuoto, Leanne Eames, Evelin Halls, Jocelyn Hughes, Vanessa Macleod, Julie O’Donnell, Rilla Oellien, Maria Pannozzo, Orysia Spinner, Santi Sukha, Amber Svensson, Anita Svensson, and Pennie White.

This document, dated 28 December 2000, is the property of the Buddhist Discussion Centre (Upwey) Ltd. and is protected by international Copyright law.

Background Information - Refer to Last Six Months Reports:

We estimate it would take nine years to read the contents of our library in the paper text form. We estimate it would take one and a half years to read our present information on our Local Area Network. A working vocabulary of about 75 000 English words and another 4000 foreign language words is needed to achieve this at a cognitive level.

Naturally, we place great emphasis on educating our Members and friends to read and write within this “Indra’s Net of Gems”. A vast investment has been made in dictionaries of many languages and our look up facilities by browsing are probably the best in Australia.

These resources are centered around the “John D. Hughes Collection” that is on site at 33 Brooking Street Upwey Victoria Australia.

Over the next hundred years or so, as copyright runs out we will scan the contents of our library into whatever form Information Technology (I.T.) takes at that point.

We plan to operate in Buddha Dhamma for the next five hundred years.

1.0 Fusion of Our International Dhamma Activities (IDA) Task Unit and Knowledge Management (KM) Task Unit:

Because of increased parallelism and like focus, fusion between these two Task Units has meant that they have become reconciled. On 28 December 2000 it was decided to merge the Knowledge Management and International Dhamma Activities Task Units.

Fusion of the two Task Units has been proceeding for some time with sharing of common websites. This fusion peaked at the World Fellowship of Buddhists Conference in Bangkok Thailand in December 2000.

Our Members who attended were: John D Hughes, Julian Bamford, Vincenzo Cavuoto, Jocelyn Hughes, Julie O’Donnell, Vanessa Macleod and Anita Svensson, who worked together to represent our Centre as well as providing support for the conference secretariat.

Because of convergence, International Dhamma Activities fused with Knowledge Management as Members from both Task Units are already familiar with the common issues.

There are two other Task Units that remain separate: LAPAM and CGR. Local and international communication is identical in structure because we treat our writing in English as a Second Language (E.S.L).

With the availability of E.S.L web sites more and more material can be published for the international audience. Fortunately for us the WFB has agreed that the language of its’ conferences will be English.

We are not writing a separate Knowledge Management report but have combined it with this International Dhamma Activities report.

We will now have joint Vice Presidents for the IDA Task Unit. They are John D. Hughes Vice President and Julian Bamford Joint Vice President.

John D. Hughes who is a Vice President of our organisation manages the International Dhamma Activities (IDA) Task Unit.

John D. Hughes is Vice President of the World Fellowship of Buddhists.

1.1 Developing Our Webmasters for Rapid Deployment of Information

Overworked webmasters thwart rapid deployment of new information.

We are planning to prevent any future obstruction to service delivery of new information to our websites.

John wishes to thank Webmasters Gary McKiernan and Kirsty Anear for their help with the original website.

For the last six months our Web Masters have been Evelin Halls and Santi Sukha.

John D. Hughes would like to thank the Members of the IDA Task Unit and our Webmasters who helped prepare material for our publications for their great effort and dedication. Our original website was brought back under control of the Buddhist Discussion Centre (Upwey) Ltd. this month.

Our Webmasters are training four new Webmasters: Julian Bamford, Frank Carter, Lisa Nelson and Anita Svensson, who in turn will train others.

2.0 How Convergence Occurred

In December 2000, our International Dhamma Activities Task Unit paradigm was promoted to the Members and scholars at the WFB 21^st Conference at Bangkok, Thailand. The result was that many new papers have been received or promised for our first online edition of the Buddha Dhyana Dana Review that we put on our two websites www.bdcu.org.au and www.companyontheweb.com/buddhamap on 19 December 2000.

3.0 Improving the Usefulness of the Buddha Dhyana Dana Review

3.1 Initiative 1. Online Buddha Dhyana Dana Review (BDDR)

The first digital editorial of the Buddha Dhyana Dana Review Volume 10 No. 3, titled ‘First BDDR editorial Online’ was placed on the www.companyontheweb.com/buddhamap web site, on the 2 December 2000, by Web Master Evelin Halls. This is the first editorial online.

The online BDDR Volume 10 Number 3 will be uploaded soon at this location and will possibly include hundreds of pages of text and many colour pictures. Photographs from the World Fellowship of Buddhists Conference held in Bangkok Thailand, December 5 to 11, 2000 will be featured.

The Buddha Dana Dhyana Review Volume 10 No. 2. can also be found at this web site www.companyontheweb.com/buddhamap .

The reason why we duplicate the BDDR online is that visitors benefit by having access to download the BDDR in case one of the servers is being serviced or where there is too much traffic to log on.

Future editions of the paper based Buddha Dana Dhyana Review will be auto summarised using our software. We will print and publish in paper for reviews.

On site machine searching is planned.

Internet loading of back issues is planned. We have the text of the past BDDR issues on our LAN.

Many delegates at the WFB Conference held in Thailand this year who had been watching the rapid development of our various websites agreed that these sites provide accurate information and are useful for training Buddhist Monks and Nuns in contemporary times.

3.2 Initiative 2. Brooking Street Bugle On Line

Improving the usefulness of the BSB. For like reasons, we have put our Brooking Street Bugle (BSB) online.

On 20 December 2000 our first digitalised version of the BSB was put online at web site address www.companyontheweb.com/buddhamap .

The Brooking Street Bugle is an in house bulletin compiled:

1. To provide accurate and timely information about current tactical directions that can be useful for promotion of internal public relations.

**** Where information does not fit our current EXTERNAL PR profile it is marked with four asterisks.

2. To guarantee Members of our Task Units are kept seasonally informed of what new information is available and where it is located.

NOTE: The strategic information in your personal email is confidential and is not to be published.

3. To leave a permanent record of project insights and technicalities suitable for training future Members.

4. To report on Occupational Health & Safety (OH&S) Performance Indicators.

5. To advise Members about fundraising events that are subject to GST.

3.3 Initiative 3. How we implement sharing our know how with other organisations

We help structure and train on site many other organisations in Australia by placing our key Members on their committees.

Our Local Area Planning and Maintenance (LAPAM) Task Unit contributes to the economic stability of other centers because it shows them cost effectiveness.

3.4 Improving our E-mail

On 24 December 2000 our email was back online again and stable. It was down for several weeks due to the change over from Gary McKiernan server to our new United States based URL.

4.0 The Benefits of Convergence of two of the Task Units to our Organisation

4.1 Saving Communication Costs

In the past, we posted BDDR’s to persons who made telephone enquiries seeking information. Now we spend less time on the telephone explaining our culture of ‘how we do things around here’ because we can tell them to visit and read our websites direct.

Now, we can advise new contacts to view the BDDR and BSB online.

We estimate cost saving of $3000 per year is saved on former printing and postage costs by using our whole IT information system.

4.2 Finding our past writings becomes easier with our IT system

Information Technology (IT) helps us find things.

Always, our major policy has been to write things down for the record. We supply written Dhamma to those who can benefit from such teaching. Written Dhamma teaching, we know from experience, helps many persons to reduce their suffering this life if it can be found when needed.

Our Centre contacts persons who can read. Because of things written down in the past by our Teacher this information helps some come to the right view. Those who come to the right view (sammaditthi) with merit can attain nibbana at the eight levels.

We must not misplace the writings that can show the middle way with skillful means.

4.3 We can service a growing Australian market for Buddha Dhamma

The growth of Buddha Dhamma in Australia has been rapid.

The Director of the multi denominational Christian Research Association and Uniting Church Minister, Philip Hughes, says that about 1.5 million Australians (11 percent of the population) regularly practice one of the forms of Buddhist meditation. The same percentage regularly attends Christian churches.

Many persons in Australia come to Buddha Dhamma via information found on our web sites and their choice to visit here is influenced by what we write.

Our writings are stable in doctrine content.

4.4 We can now train new Webmasters with rigor to guarantee our future.

Many Buddha Dhamma sites appear vulnerable because the Venerable Webmasters lack supportive staff and a training plan for their successors.

We are a training organisation with “hands on”.

Our two present webmasters study at Monash University. They have achieved rapid response operating levels. We have four Members as new web masters in training: Julian Bamford, Frank Carter, Lisa Nelson and Anita Svensson.

They have been provided with “hands on” intensive training this month.

When these four Members are trained, the next tier of our Members will be trained to enter information on our web sites. We plan to train many Buddhist Webmasters for ourselves and others.

We encourage Buddhist Members to setup their own websites so they can continue to gain the “hands on” experience we produce.

4.5 Convergence gives us the potential and technical means to research to a Post Graduate Standard

There is little strong Australian International University endeavour in pure Buddhist Scholarship since the demise of Professor De Jong of the Australian National University.

We have built up IT into our reference library for ten years to support the teaching objectives to be manifested through a series of programs to be written over the next decade.

Our organisation is planned to have a lifetime of at least 500 years. Our task unit dealing with International Dhamma Activities (IDA) has many reasons we have to develop our own Australian work packages.

When these reach a critical mass they will be very useful.

5.0 The Indra Analogy (Indra’s net)

We need to highlight the existence of these gems on our Websites.

To talk of advantages of convergence we use an Indra net analogy as an explanatory device to give guidelines to our publications and activities leaders.

Indra’s net is exemplified by the following quotes.

· Indra’s net is made of precious gems and hangs over Indra’s palace.

· all the other gems are reflected within each gem composing the net;

· when a gem is picked up, we can know the entirety of the net.

Because new untrained Members lack good vision at the beginning of their practice they may be able to see only one or two of the eighty four thousand jewels of Dhamma. Given time and merit they will meet all the gems.

A limited view is caused by lack of fundamentals of Dhamma.

A text that is valuable is the Middle Length Sayings, Discourse on the Synopsis of Fundamentals (Mulapariyayasutta), in which Dhamma is described as an important word with several meanings, such as: conditions, mental objects, states of mind, and things.

It would seem to untrained persons (in Pali avinita, it also means: untrained, not led, not disciplined) that the Dhamma is “inexhaustible” (akshaya in Sanskrit) and for this reason the vows of the great Maha Bodhisattvas seem “inexhaustible” because they vow to benefit many beings within all the worlds.

The development of Mahayana teachings in China and the doctrine of Jodo or Pureland bought a close association of Pureland teaching with Ch’an (Zen).

These are great jewels.

In this jewel sense, we view Mahayana as a historical process still in forward movement across the existing jewels.

We think it is helpful to call Mahayana Buddhism primarily a religion for laypersons. Monks and Nuns in Mahayana are often there for the purpose of leading and serving laypersons in accordance with the Bodhisattva ideals.

It is important for us that we learn all the 84 000 Dhammas and write them down.

6.0 Our self-imposed censorship model

The four kinds of gratitude: to parents, other beings, to rulers, and to the three treasures must be evident on our Websites.

Things that untrained persons rejoice in are uncensored in the ordinary world.

When mature to read and practice well, a being can meet the Buddha in a teaching world cycle, or failing that, can become a Silent Buddha outside a teaching cycle.

It has been said that a Maha Bodhisattva is free from the bondage of the things but such a Bodhisattva does not seek to be delivered from such things.

Whatever the level of attainment of a person or the skill degree, it is better to hear little and understand the meaning than to hear much and not understand the meaning, according to the Nirvana Sutra.

We must stress this aspect of Dhammas.

Our Websites should not advise others to do things that we do not desire for ourselves. What must be removed are greed, anger, ignorance, self, laziness, sleep, lust and doubt.

It is said that the ideal Bodhisattva never tires of teaching beings and manifests himself or herself according to the Avatamsakra Sutra.

Our censorship model must stress what Mahayana Buddhism is not:

· it is not polytheism, the various forms of the Buddha, displayed for example, in the Shingon Mandala, are not gods, but represent the different forms of the one Eternal Buddha;

· it is not nihilism, Mahayana’s conception of life is always positive; it is not a degenerate Buddhism;

· rather it is a restatement of the Buddha’s teaching with different emphasis; it is not pessimistic, as most Western writers on Buddhism aver.

The jewel of Truth and Beauty shines in the Lotus and the Mahayanist rejoices and follows the Middle Path.

7.0 Our Standpoint of Being Debtless

One of the four great things a human being can have is being debtless.

The major component of our strategy of development is we do not wish to stress our members or visitors by having financial liabilities. One effect of this is that we are able to welcome teachable beings univocally. This means our Centre does not become a playing field for hungry ghosts and therefore it remains a suitable location with dazzling mental hygiene.

7.1 The strong version of our debtless approach

Our recent experiences in the rapid development, without debt, of our 7 websites makes us confident about three dazzling things to suggest why we may take a definitive scheme rather than an architectural approach to our needs.

The strong I.T. version appears “dazzling”.

The first dazzling thing we know is not to take a ‘real estate approach’ to development.

The second dazzling thing we know is to provide a Ch’an garden visible from each workstation.

The third dazzling thing is to actualise the outcome elements arising from the first two dazzling things, with a definitive starting date and track towards the completion of that element to a minimum level at the least within a deadline with persons who we can get to work with us.

The first dazzling thing is to develop I.T. without taking a ‘real estate approach’, as this inevitably necessitates borrowing. Our centre is designed to be a suitable environment with the correct ratio of resources of infrastructure (water supply, gas, power and waste disposal and recycling of resources), surrounds (such as for example, the contouring of the garden levels and layout) or site (the way we position walking pathways to enable unimpeded circumambulation of the Centre).

The second dazzling thing, our Ch’an garden, is designed to calm and delight all beings. By being able to see the four seasons from within our Centre, we maintain a healthy working environment. Seeing the garden, and the changes, which the seasons bring, ensures our members do not suffer from the fatigue and lifelessness, which can occur when ‘boxed’ in a traditional workspace. We do not borrow to develop our garden site. Most new plants are given as gifts.

Our existing spaces are refurbished one unit at a time. The arising and falling of this cause and effect is that we are able to achieve what is needed without borrowing funds and in so doing, we lay the conditions for this to continue to be achieved for the next 500 years.

Becoming stingy by not wishing to repay a large debt is an unwholesome state of mind. We remain debtless as an active policy because to be debtless is one of the four highest life conditions that a human being can experience. It is conducive to the common good.

If we were to embark on a plan to develop the whole dazzling mandala of our Centre at the one time, we would have to borrow to achieve it. Instead, we develop one unit or step at a time. Our focus remains defined and we create the causes for each future step to be achieved affordably by self funding.

Through the careful planning of each development step we create the conditions whereby resources become available, either through donation or at low cost, for each project to be realised without debt.

7.2 The weak Version of our debtless Approach

For those who believe the term “dazzle” is a bit much, we provide a weak version of our debtless approach.

Each new website is developed like another Suite or nascent office module for our Centre. We will continue to place more and more management information, newsletters and our flagship journal text with illustrations on our websites.

The advantage of websites is that they are time and place independent, as other persons are able to choose on their terms, when and where and how they read our material.

We do not borrow money to broadcast our data worldwide.

In the course of time, we will own our own broadcast facilities.

Such broadcast globalisation gives our overseas contacts quality information without us building more and more office space.

In fact, we believe it is improbable that the Internet system will last five hundred years. Technology breakdown would be expected to occur in future time.

We have proved it possible to go from local to regional, from regional to national and from national to global in a rapid period of time without incurring IT debt.

May others follow our weak version.

Year 2001 Website Rationale

Original Website www.bdcu.org.au

Presently in December 2000 this website includes:

- data in black and white
- general information and overview about the BDC (U) Ltd.
- our company information
- Membership information
- The Ch’an Academy
- Articles of Association
- Memorandum of Association
- The John D. Hughes Collection: currently being updated and is to be made machine searchable
- hot linked to the Gateway of Australian Libraries
- The Way You Are Looking For’ books by the Venerable Ajarn Chanhphy Manivong
- The 10 Perfections
- Buddha Dhyana Dana Review Vol. 10 No. 2
- World Fellowship of Buddhists Women’s newsletter (in preparation
- WFB data as requested by WFB regional officer

Server: U.S.A. based, one Gigabyte.

Future propositions

- plan to upload Photolan comprising an estimated 4000 photos
- we will broadcast the ‘Buddhist Hour’ radio show from this Website, both current and previous shows
- to install a web cam in the Centre to show live events
- to install a web cam to show our Ch-an garden

Blessings Website www.bdcublessings.one.net.au

Presently in December 2000:

The purpose of the web site is to bless visitors.
To do this, we use the Vandana for Buddha, Namo Tassa…

Further blessings are obtained from:

· the Buddhist Fanfare, the Triple Gem chanting and a video of John D. Hughes (dressed in white clothing) coming out of his three month retreat with a Monk presiding over the ceremony.

· A Dragon King image colour photograph is on the site so that offerings may be made to the Dragon King from outside our premises.

The site also carries:

· the text of our weekly radio broadcast scripts.

· The current scripts are uploaded weekly.

· A hot link from to Hillside Radio Website and GB Radio Website gives a live Internet broadcast, but it is not stored for future hearing. We intend to store these digital recordings of our broadcasts so the Buddhist Hour can be heard any time.

· Dates of coming events and courses to be conducted at the BDC (U) Ltd. are on the site. Dates include Ch’an and Sumi-e workshops.

· Certain key papers such as, for example Founders Day Opening Speech and Commendations are on the site.

· Links to our other Websites are available from this site.
- Links to other sites are available including the WFB home page.

Server: Australian. One.Net, 20 Megabytes.

Future propositions:

· Get another site to upload radio scripts before the present site is full

· Add more photographs to the site of Members who are mentioned in the text to humanize the site and bring about name recognition of our key writers and webmasters.

Buddhatext Website www.companyontheweb.com/buddhatext

Presently in December 2000 the site contains:

The Majjhima Nikaaja Suttas 1 - 101
chanting sheets in Pali and English
Buddhist Hour Broadcast radio script: ‘The benefits of chanting’
hot links to our other sites

Server: U.S.A based Skybusiness, 30 Megabytes

Future propositions:

· We plan to upload more Suttas and other Buddha Dhamma texts

Buddhamap Website www.companyontheweb.com/buddhamap

In December 2000 this site contains:

- four Annual Task Unit Reports July 1999- June 2000
- three six monthly Task Unit Reports July 2000 - December 2000<
- the Buddha Dhyana Dana Review
- the Brooking Street Bugle
- World Fellowship of Buddhists conference speech given by John D. Hughes
- Discussion Paper by John D. Hughes
- Ch-an images painted by John D. Hughes

Server: American. Skybusiness, 30 Megabytes: This is FREE SITE

Forthcoming additions to this web site within the next two months are:

past 20 editions of the Buddha Dhyana Dana Review
past 20 editions of the Brooking Street Bugles
15 BDC (U) Ltd. Reports
key documents written by JDH as requested
three previous years of task unit reports (sub committee reports)

John D. Hughes www.skybusiness.com/j.d.hughes

Presently in December 2000:

- The Five Trusts
- John D. Hughes Biography and Biodata
- The Geological Museum Conceptual Solution
- 'UMLAUT NOTES' issue number 1
- Buddha Rupa image colour photograph
- Nobbies photographs
- links to all our other websites

Server: American. Skybusiness, 30 Megabytes.

Future propositions:

· John D. Hughes data, photos and commercial products for sale.

· All future issues of the ‘UMLAUT NOTES’ will be available on this web site.

Citysearch: www.johnhughes.citysearch.com.au

Presently in December 2000:

· John D. Hughes company details and information about ‘Winners Gain Ground’ training packages

· Melways map

· photograph

Future propositions:

· links to all other John D. Hughes and BDC (U) Ltd. Websites

Geological Museum at Upwey

Presently in December 2000:

A first off-line version of the site exists on CD-Rom.

The site is currently under development and will include:

- the correct address and contact details
- colour photographs of rocks and minerals
- the Geological Museum Conceptual Solution
-A Dragon King image colour photograph so that offerings may be made to the Dragon King from outside the museum premises.

Future propositions:

As detailed in the Geological Museum Conceptual Solution we plan to upload and index many, many rock and mineral specimens

APPENDICES

1. Message from the Hon. John Howard, Prime Minister of Australia to the World Fellowship of Buddhists 21^st Conference held in Bangkok, Thailand in December 2000.

MESSAGE: THE 21^ST CONFERENCE OF THE WORLD FELLOWSHIP OF BUDDHISTS

I am pleased to accept the invitation of the organisers of the 21^st Conference of the World Fellowship of Buddhists to offer a few words on globalisation.

It is significant that in the Fellowship’s fiftieth year, delegates to this conference will discuss the complex issue of globalisation. In the past fifty years, globalisation has had a pronounced effect on the welfare of our communities. Countries like South Korea and Japan, which have embraced globalisation through an outward looking approach to development, have delivered real improvements to the welfare of their people.

In Australia, my government has embraced globalisation through a comprehensive and continuing programme of economic reform. In doing so, my government has not sought to satisfy the dictums of economic theory. Our purpose has been solely to deliver real benefits to all Australians that will raise their sense of fulfillment and happiness.

There is no doubt that despite its benefits globalisation has sparked much debate and criticism, including in Australia. But the greatest myth of this debate is that we can uplift the poor by turning our backs on globalisation. Clearly there is a role for political, business and community leaders to do much more to explain and demonstrate the benefits of globalisation to human fulfillment and happiness. We must also ensure that the benefits of globalisation are equitably distributed within countries and that the costs of change do not fall disproportionately on the vulnerable and disadvantaged.

John Howard

2. Report of WFB The Standing Committee On Publications, Publicity, Education, Culture and Art from the 21^st WFB Conference held in Bangkok Thailand in Dec 2000.

REPORT

OF

THE STANDING COMMITTEE ON PUBLICATIONS, PUBLICITY, EDUCATION, CULTURE AND ART

Date: December 8, B.E. 2543 (2000)

Venue: The Imperial Tara Hotel, Bangkok, Thailand

Chairperson: Assoc. Prof. Pataraporn Sirikanchana, Ph.D.

Vice Chair:

Venerable Pannyavaro
Mr. John D. Hughes
Dr. Dao M. Le, Ph.D

Secretary: Mr. Julian Bamford

Assistant Secretary: Mr. Vincenzo Cavuoto

Treasurer: Ms. Piyaporn Erbprasartsook

Assistant Treasurer: Vimolrat Sathaworawong

The Professor gave an introductory speech and introduced herself to all Members.

1. Reports on activities over past two years,

2. Implementation of past resolutions from 1998

3. Preparation of resolutions

The Professor gave out a contact list for people to contact her after the meeting.

Chairperson’s responsibility: To continue the work of the committee

Present:

Venerable Pannyavaro
Venerable Thich Nguyen Hanh
Lama Sonam Dorji
Venerable Anandavajra
Venerable Dr. T. Dhammaratana
Venerable Dr. Pasadika Ratna Man Sakya
Assoc. Prof. Pataraporn Sirikanchana, Ph.D.
Mr. John D Hughes
Dr. Dao M. Le, Ph.D
Marshall Julomshakya
Mr Prapat Saengwanit
Ms Seah Gek Keng
Mr See Lian Eng
Dr. C.T. Dorji
Professor Dr. Bikiran Prasad Barua
Mr Ho Yuen Chiu
Mr Sunpitt Sethpornpong
Prof Lalit Shyam
Mr Julian Bamford
Mr Vincenzo Cavuoto
Mrs Rajani De Zoysa
Ms Piyaporn Erbprasartsook
Ms Vimolrat Sathaworawong
Mr Friedrich Anton Reg

Report 1

by Assoc. Prof. Pataraporn Sirikanchana, Ph.D

1. Co-ordination of WFB Review Publication

2. Chairperson of Standing Committee - contact person for other Standing Committees. Contacting all Members from the Committee to ask what has been done at regional level. For example: progress from Venerable Pannyavaro, John D. Hughes and Dr. Dao. M.Le.

3. Preparing publication for the WFB Anniversary Commemorative Book

gather all goodwill messages

WBU - gather all messages, material

WFB Directory - collect all addresses, contact details, to be included in book

Buddhism in Thailand - host country. Thai Buddhism

Record of Proceedings - will be published after conference

4. Exhibition on Buddhism Art Work

5. WFB folders - for conference

6. Rapporteur

Report 2

by Dr Dao M. Le Ph.D

Dr. Dao welcomed all Members and gave a summary of what has been accomplished since the 1998 WFB Conference in Australia.

1. He reiterated that this Standing Committee covers five different

areas: namely Publication, Publicity, Education, Culture and Arts. Specifically he introduced the topics of education, publications and communication.

2. He told the Standing Committee about a number of major achievements in the last two years by himself and his Centre (ABSC):

a) Organised the American Buddhist Directory containing 600 pages of detailed information on the lineage, traditions, contact details of over 500 Centres in the USA.

b) The Centre, which the Doctor is involved with, caters for Vietnamese and Tibetan Communities and they held four major events during those two years.

c) Organise fundraising for the Rescue due to Vietnamese flooding.

d) Participate in Tibetan Culture Festival - ‘Beyond the Land of Snow’ which attracted 1 million visitors and all Lineages from Tibet Buddhists from around the world participated.

e) He noted that the Tibetan Buddhism & Zen traditions are the fastest growing in the USA.

f) He emphasised that improvement is needed in the communication links among WFB Regional Centres and in particular Members of this Standing Committee.

g) He appealed to Members of Standing Committee to make contact with himself or Venerable Pannyavaro regarding supply details and contacts by using the Buddhanet website and local and regional web sites and email.

h) He also appealed for donations to build up the library of the WBU.

i) It is important that the Standing Committees raise funds for their own activities.

Report 3

by Venerable Pannyavaro

The Venerable informed the Standing Committee that the www.buddhanet.net web site has been running for 6 years and is receiving over 100,000 hits per day.

It is the largest Buddhist database in the world and includes online study materials and suttas. The web site material is also produced in a CDRom version.

He remarked that while there has been limited response from the Members of the Standing Committee, he noted that probably it is due to his achievements in the area being ahead of most and recognises that more time is needed to catch up with technology. The Venerable invited Members input with contact information via email and encouraged familiarisation with electronic publishing to facilitate the spread of Buddha Dhamma. A problem remains for access to the internet for some Members which do not have access to computing and internet facilities.

The WFB’s network web site can be found through www.wfb-hq.org

Some of the achievements and initiatives the Venerable spoke of were:

Buddhanet directory of contact information and education

Australian listing 334 organisations including details of with meditation teachings has been running for more than a year

All material can be downloaded in a PDF file. Easily updated and downloaded. (PDF - Portable Document File)

Publishing an New Zealand directory this year

In the last 3 years the Asian Buddhist Directory has been developed catering largely for English speaking users.

Information can be entered online

Americas (Canada, US, Sth America) Buddhist directory - online

2001 will publish a combined directory. - World Buddhist Contact Directory. - will take a year or two - ongoing process of updating contact information.

Hard copies will be printed and available for each listing. The site is simple to use with a personal computer. He previewed the development of broad band where we can do video conferencing can be done in the future.

The Venerable requested the sending of information electronically as a word document file to email: buddhanet@pobox.com

The Buddha Dhamma Education Association Inc. publishes electronically Buddhist Studies courses for children up to secondary school level, including teachers’ handbooks. There are 28 lessons for children including workbooks.

The Online Buddhist Study Guide is a site where students and scholars can do research.

Report 4

by Mr. Vincenzo Cavuoto - Buddhist Discussion Centre (Upwey) Ltd.

The Centre has developed 8 web sites and is planning to have around 18.

It runs a weekly radio broadcast and scripts are uploading to the web site including past broadcasts can be accessed at www.bdcublessings.one.net.au

One hundred Suttas translated by Sister Uppallawana can be found on www.companyontheweb.com/buddhatext

All web sites are hot linked to each other and to Buddhanet web site.

Members are able to communicate using their own internal email address, about projects on which they are working. The Centre is an Associate Institute of the WBU in the field of Spiritual Training.

The Centre’s publication, Buddha Dhyana Dana Review, will soon be published on the web with about 400 pages and an abridged paper copy will be produced and circulated.

Report 5

By the Treasurer, Ms. Piyaporn Erbrasartsook

The Treasurer Ms Piyaporn Erbprasartsook welcomed Members.

She informed the Standing Committee that it began with a zero balance, and noted that money can be obtained from the WFB Headquarters with appropriate approval. These monies come from Membership fees and donations.

The Standing Committee initiated production of souvenirs for the WFB Conference to raise funds.

The Treasurer appealed to the Committee to contribute with ideas and suggestions for fundraising.

Implementation of Resolution on Electronic Communication

Ideas and suggestions from the meeting.

1. The publishing of an English translation of the complete Pali Tripitika on CD-ROM for free distribution around the world. To be support by the Venerable Hsin Ting from the Foguangshan Religious Affairs Committee Taiwan.

2. Access to electronic communication technology for organisations with limited funds. Such as communication Centres with free email access

3. Training programs within the activities within the WBU for organisations - such as how to open up an email address.

4. Buddhist Art Exhibition in Sydney Australia - Buddhist Sangha Council

6. Exhibition of Buddhist Art to the next Conference of the WFB

7. Members made donations toward the Standing Committees funds.

Resolutions:

1. The Committee Members will enhance the existing Network to communicate effectively with the Members of the Standing Committee. To be effective and timely, Members will set up E-mail addresses.

2. The Website: www.buddhanet.net operated by the Buddha Dharma Education Association Inc. P.O. Box K1020 Haymarket Sydney NSW Australia 2000 will function as a clearinghouse for the Members of the Network. The Web master is Venerable Pannyavaro, Vice President of the Buddhist Federation of Australia. Buddhanet is at 14 Smith Street SURRY HILLS SYDNEY NSW 2010 Aust +612 92123071

E-MAIL: buddhanet@pobox.com

An alternative email address is to Dr. Dao. M.Le PhD at: lemaudao@msn.com which is the address of Trung Tam Phat Hoc Quan The Am-Avalokiteshvara Buddhist Study Center at 321 Lamont Road, Fort Pierce Florida 34947 - USA Tel (561) 595 5915 Fax (561) 5955915

An alternative email address is to Assoc. Prof Pataraporn at

email: pataraporn@bangkok.com which is the address at the

WFB Headquarters 616 Benjasiri Park Soi Medhinivet Off Soi

Sukhumvit 24 Bangkok 10110 Thailand

3. Members will bring Dhamma objects such as Buddha and Bodhisattva images, paintings, tankas, etc to set up a program of cultural exchange and exhibition for the next WFB Conference.

4. Each Regional Centre and each individual Member of this Standing Committee will contribute towards the establishment of an operational fund for the Standing Committee activities.

5. Each WFB Regional Centre will set up its own Internet Site and communicate with Venerable Pannyavaro, Dr. Dao M. Le or Dr. Pataraporn Sirikanchana for inclusion into the Buddhanet website.

Sources of Funds

It has been suggested that the sources of funds should be allocated partially from the general funds of the WFB and partially contributed by the Members of our Standing Committee.

THE WORLD FELLOWSHIP OF BUDDHISTS
STANDING COMMITTEE ON WOMEN

616 Benjasiri Park, Soi Medhinivet of Soi Sukhumvit,
24 Sukhumvit Road, Bangkok 10110, Thailand.
Tel: (662) 6611284-87 Fax: (662) 6610555
E-mail: wfb_hq@asianet.co.th
Website: http://www.wfb-hq.org

The Development of the Committee.

The Standing Committee of Women was established on October 30 B.E. 2538 (1992). It is one of nine standing Committees of the World Fellowship of Buddhists: Finance; Publication, Publicity, Education, Culture & Art; Dhammadatu Activities; Humanitarian Services; Unity & Solidarity; Youth; Socio-Economic Development; Women; Buddhist Pancasila Samadanda.

Khunying Suthama Auychai (Thailand) was the first Chairwomen of the Protem Committee, elected by the Members, consisting of 7 officers and Dr. Sritaptim Panitpan (Thailand) as secretary of October 30, B.E. 2535-37 (1992-1994) at Fo Kuang Shan, Kaohiung, Taiwan. The Protem Committee had undertaken a variety of activities and programs of two years, until November 27, B.E. 2537 (1994) when Khunying Suthama Auychai had submitted her resignation from the Chairwoman to the Executive Council due to her personal reasons.

Dr. Sritaptim Panitpan had been elected as Acting Chairperson of the Committee held at the WFB nineteenth General Conference and the WFBY Ninth General Conference, at China Room, Imperial Queen’s Park Hotel Bangkok, Thailand.

At the Twentieth General Conference the WFB held from October 29 to November 2 B.E. 2541/ 1998 at the Nan Tien Temple, Berkeley, Wollongong, Australia, a new Standing Committee on Women was elected and chaired by Dr. Sritaptim Panitpan.

The Aims and Objectives of the Committee are as follows :

1. To uplift the status of women in society.
2. To Promote the roles of women in Buddhism.
3. To strengthen women’s roles in the WFB.
4. To improve women’s roles to assist the WFB in achieving its objectives.
5. To ensure equal opportunity of education for children.

THE ACTIVITIES OF THE COMMITTEE FROM B.E. 2535 - 2543 / 1992 - 2000 ( IN BRIEF)

1. The Constitution of the Committee was published.

2. Sending of many goodwill cards to the Board and EXCO members, President, Vice-President of WFB and Members on Magha-Puja Day, Visakha-Puja Day, New Year Day.

3. Many conferences were held on special occasions e.g. Roles of Thai Women in Buddhism; Roles of Women in Globalization; The Roles of Sangha in Child and Family Development.

4. Having closer contacts with Embassies in Bangkok, e.g. with Sri Lankan Embassy to exchange ideas, visions, etc. Concerning women children.

5. Having courtesy visits to WFB regional Centres in Australia , New Zealand.

6. Publishing and circulating 4 volumes of Newsletters to regional centres, members and various committees.

7. Producing a Brochure of the Committee

8. Establishing fund for the Committee; and so on.


The Program/ activities of the Committee in B.E. 2543- 2545 / 2000 - 2002

1. To Publish quarterly newsletters of the committee;
2. To assist Regional Centres in the formation of partnership;
3. To create networks between women groups of the WFB Regional Centres
4. To increase membership of Regional Centres representatives
5. To publish a booklet ‘ Women’s roles in Buddhist Activities in WFB Regional Centres.
6. To provide a brochure of the Standing Committee on Women;
7. To conduct joint research on social services; women and children updated issues;
8. To exchange documents / information between the Committee and our Regional Centres;
9. To increase cultural exchange and awareness of the women’s status in other cultures through field trips and student exchange programs;
10. To work towards ensuring educational equality for all children, regardless of gender
11. To publish the Buddha’s teachings on women in our newsletters and to collate these into a booklet entitled’ The Buddha’s Teachings on Women’.
12. To place our brochure and newsletters on the Internet.
13. The Buddhist Discussion Centre (Upwey) Ltd. as a Regional Centre, will edit and publish our newsletters on their Web Site.

The current Committee Members:

1. Chairperson :
Dr. Sritaptim Panitpan

2. Vice-Chairperson :
1) Mrs Wimala Somaratne (Sri Lanka)
2) Mrs. Hung Yi Shou (Taiwan)

3. Secretary : Mrs Kanchana Soonsawad (Thailand)

4. Assistant Secretary : Mrs Plumchit Chunhawat (Thailand)

5. Treasurer : Mrs Saiyood Uthaisri (Thailand)

6. Assistant Treasurer : Mrs Basanti Devi Bajracharya (Nepal)

Newly Appointed Positions:

Committee members were elected to fill the positions.

Receptionist : Assist. Prof. Kongkaew Charoenagsorn. (Thailand)

Public Relations : Anita Svensson (Australia)

Publications : Dr. Sritaptim Panitpan

a) Newsletter : Editor In Chief (four issues per year)
b) Women’s roles in Buddhist Activities at WFB Regional Centres booklet

Liaison Officers of each regional centre :

1. Australia and New Zealand: Ms. Elizabeth Oski; Mrs. Anita Svensson and Mrs Nhu Hoa.
2. Nepal : Mrs. Basanti Devi Bajracharya
3. Sri Lanka : Taiwan : Mrs Hung Yi Shou
4. Thailand : Mrs Srinit Suvatipanich

Fundraising officer : Mrs Panee Wattnanpong (Thailand)

Our Honorary Advisor : H.E. Prof. Sanya Dharmasakti, former WFB President.

Our New Advisors :

1. Mr. Phan Wannamethee
2. Mr. Sunao Miyabara
3. Dato’ Khoo Leong Hun
4. Khunying Suthama Auychai
5. Lt. Gen. Chalom Wismol
6. Khunying Nongyao Chaiseri
7. Dr. Ananda W.P. Guruge

A.S.

Using a Gap Analysis to show Risks of Power in our "untidy" Network Relationships.

Created 8 January 2001

Authors: John D. Hughes, Julian Bamford, Evelin Halls, Lisa Nelson, Santi Sukha.

Glossary of terms

Network research is about the identification and explication of communicative relationships.

Acquainted ship volume:

The total number of individuals any given persons knows.

Boundary spanner:

An individual whose role puts him or her in contact with those outside the group or organisation's boundaries.

Clique (cluster):

A group of individuals who are in contact with each other more frequently than with others outside of the group.

Connectedness:

The degree to which network members are linked to one another. These links can be direct or indirect. The length of the connections may be long Vs short; direct Vs indirect.

Gatekeeper:

An individual who is both a primary member of a cluster and the cluster's link to external clusters.

Grapevine: The pattern that informal messages travel. This is used through personal relationships at times to warn persons of abuse of interorganisational relationships.

Star:

The most connected member of a network.

Using a Gap Analysis to show Risks of Power in our "untidy" Network Relationships.

Communication is not just one more "function" of organisations. It is not just one more box you put on the organisation chart-parallel to this, subordinate to that. The fact is that none of that other stuff that gets top billing in organisations-manufacturing, marketing, engineering, managing, etc-none of that stuff can be done except in and through communication. Everything - everything that an organisation does, and everything that an organisation is - depends ultimately upon communication. The point is that 'communication' is not a magic salve. It is the basic process in the making, the making-go, the guidance, the very life of any organisation, (just as it is of every individual). (Thayer 1990, pp.7 & 8) (More, E (1994). Chapter 3 "Internal corporate communication". In "Managing corporate communication).

Small-world research has revealed interesting data about the size of our acquaintance networks. A person may be part of a sub-culture without being aware of it. As structural networks interlock, cultural stagnation may occur through the perpetuation of closed value systems. Network research has shown that the world, truly, is very small.

We know how to distinguish between "tidy" networks and "untidy" networks. We need to pay more attention to ensure our organisation does not become a part of the sub-culture of "untidy" organisations.

All our external representation is performed by boundary spanners.

They buffer the organisation, filter organisational outputs and represent the organisation.

If a boundary spanner fails to accurately scan a hostile environment, or inaccurately portray the inner organisational environment to the outside, our organisation could easily find itself in serious trouble by networking with an "untidy" organisation.

When we get propositioned by an "untidy" organisation to use our resources and our good name to publicise their plans, we do not explain ourselves but simply do not reply. If they persist and look like they are teachable, we may reply politely cautioning them against their "untidy" operations. The most obvious example of an "untidy" operation is charging for Dhamma Teachings. Another obvious example of an "untidy" operation would be to have fundraisers where alcohol was offered for sale.

We need to have a very clear data collection system to form the basis of such a value judgement as "untidy". In the absence of such evidence, we must assume the organisation is "tidy".

How do we rate organisations? We use our experts to advise us in such delicate matters and we place a number between 1 and 5 on a scale.

There should be one standard deviation between each number.

What mind do we use to fill in this rating table?

The ability to participate in multiple structural configurations is a quick route to visibility, influence and power. Multiple structural configurations appear in second arupa jhana knowledges in an almost infinite array. However, some of these arrays belong to Mara and should be avoided.

The Mara viewpoints will lead to information overloads within the organisation.

Some of the solutions may look like a honey-ball, but in reality they are poisonous. By establishing powerful refuge in the Triple Gem we will not be duped by these solution sets. We will only use solution sets that are conducive to our wellbeing and the wellbeing of others.

We use a mind in second arupa jhana (sphere of infinite knowledge) with the help of the Deva of Learning to protect us against false data. An organisation that we give a rating from 1 to 3 is good enough for us to want to get closer. We would publicise their activities from our websites, we would encourage them to build systems to globalise their organisation if they appear mature enough and had done some extraordinary performances and were becoming visible.

We define an "untidy" network as becoming close to an organisation that conduces to self-hurt and conduces to the hurt of others and it conduces to the hurt of both and it is destructive of intuitive wisdom, associated with distress and not conducive to nibbana. This arises because the thought of malevolence within an organisation is not conducive to good will. If we persist in communicating within our network with such an organisation, our body will soon become weary and our minds will become disturbed because unless unslugghish energy can be stirred up by us, we have no chance of attaining unmuddled mindfulness.

We must block of the treacherous roads and we must unblock or open up the good roads. The treacherous way is a synonym for the eightfold wrong way, that is to say, wrong view, wrong thought, wrong speech, wrong action, wrong way of living, wrong endeavour, wrong mindfulness, wrong concentration.

In the discourse of the Twofold Thought (Dvedhavitakkasutta) the Buddha advised that there is a way that is secure, safe, leading to rapture and this is a synonym for the Ariyan Eightfold Way, that is to say, right view, right thought, right speech, right action, right way of living, right endeavour, right mindfulness, right concentration. (3)

By not being slothful, we will not become remorseful later.

How do we devise a gap analysis to find out what organisations we should become closer to and include in our information database?

As our organisation gains more influence it becomes more tightly coupled to the hopes, aspirations and wishes of others.

We must manage more things in our database more often.

Our work-in-progress paper database contains about 1000 references to organisations we may wish to become close to. Our electronic database has about 640 entries of organisations. This database is the traditional mailing list for the Buddha Dhyana Dana Review.

What we have done.

There are 137 WFB regional centres on our database. Ipso facto we want to shorten the distance between us and each of these regional centres. The advantages are obvious. We do not have to rate the WFB Regional Centres on a tidy/untidy scale because this has already been done by the EXCO Committee.

Traditionally, we keep a record and minute details of our incoming and outgoing correspondence for our General Meetings. This record now includes faxes, e-mails and courier delivery.

We see a need to automate such external entity information onto our filing systems. When the fax server is complete, we will be able to receive faxes in digital format. Our plan is to scan every incoming document and include this into our database so that we can call them up online within a shorter time frame.

We have another complete system that collects internally generated correspondence. This includes task unit reports, working do lists and quarterly financial reports and performance indicator reports. These extend back to inception and contain successful project management reports.

What we must do next

We also have internal e-mail reports that average about 850 messages per month to individual Members. Selected e-mails and internal reports are collated about every 10 days to form the Brooking Street Bugle.

Commencing in December 2000 we put our Brooking Street Bugle on our www.companyontheweb.com/buddhamap website. By this means, we shorten the space between ourselves and external organisations that become informed of about 70 % of our activity at the same time as our ordinary Members. For anyone who wishes to become close to us they become virtual members by reading the same information as our ordinary Members read at the same time.

Using the Honey-Ball

In the Madhupindika Sutta (The Honey-Ball), Venerable Kaccana the Great explained the situation that occurs when there is manifestation of perception, one will recognise the manifestation of reasoning.

When there is the manifestation of reasoning, one will recognise the manifestations of a number of obsessions and perceptions.

The situation does not occur that when there is not a manifestation of reasoning one will recognise a manifestation of a number of obsessions and perceptions.

But were we to write down that there is nothing here to rejoice in the number of obsessions and perceptions that assail a person, that there is nothing to welcome, that there is nothing to catch hold of, this is itself an end to propensity to pride, this in itself is an end to the propensity to ignorance, this in itself an end to the propensity of taking the stick, of taking a weapon, of quarrelling, contending, disputing, accusation, slander and lying speech. (3)

As a result, these unskilled states can be stopped without remainder.

With more and more information being placed on our eight websites, we are becoming more and more visible within the world. This visibility brings us into tighter coupling with organisations that have coordinated activities that require our publicity power.

The equivalent value of our webmasters is $750,000 per year.

Buddha approved of Kaccana the Great's discourse.

The Venerable Ananda then said if a person overcome by hunger and exhaustion come across a honey-ball, each bite he might taste would give a sweet flavour. But, even so, from each bite that he or she would examine with wisdom as to the meaning of this disquisition on Dhamma, he or she would get delight and satisfaction of mind.

Buddha approved that the disquisition be termed the Honey-Ball.

Systems that have less in common with each other or, are more independent, remaining loosely coupled, allow the organisation to persist rather than respond to every environmental shift compared to the situation with a tightly coupled organisation that is less "localised" and more "globalised".

By staying aloof from the needs of others, participants in a loosely coupled system may experience greater fulfilment and power than those in a tightly coupled system because they have a small honey ball.

What a loosely coupled system gives.

A loosely coupled system having a small honey ball is less expensive than the alternative having a series of honey balls because the loose system does not have to monitor constantly all of the paths.

But by giving more attention to the satisfiers of others, the size of the honey ball increases but the price is more analysis around the enactment stage of the managerial process.

Weick's Sociocultural Evolution Model revolves around four key components: change, enactment, selection and retention.

Enactment is more than recognising a change in environment; it is an active process of defining that change.

Enactment is the activity of directly engaging the environment.

From enactment comes selection to overcome the imported level of ambiguity and uncertainty.

Retention refers to information storage.

It refers to the organisation's capacity to call upon previously unused selection strategies and to store new ones.

How do our Members get to recognise and locate our experts globally?

We need to scan photographs of our experts into our Photolan and archive them into our Photolan database. The process of archiving and information retrieval are automated so that we can provide curriculum vitae's on people within 3 minutes.

At this stage the distance between us and that person or organisation has shortened. We have personalised the relationship.

This is what we do when we attend the WFB conference.

So when we have our global consultant records, our Members can access their CV's, and the distance between us and them then shortens. The type of information that we can access increases and the speed at which this type of information is accessed goes up accordingly.

We can then connect like-minded scholars with like-minded scholars, like-minded entrepreneurs with like-minded entrepreneurs, for mutual benefit and continuity.

With retention, the maps of the past can be imposed on the present to make sense of new input. The process of selection is referred to as a series of assembly rules.

How does an organisation remember a number of successful interpretation schemes for use in a given situation?

Organisations must have a search process to distinguish it from lower systems because it is impossible for the behaviour of a single, isolated individual to reach any degree of rationality.

The number of alternatives he or she must explore is so great; the information he or she would need to evaluate them is so vast, that even an approximation to objective reality is hard to conceive.

One of the greatest limitations on objectivity is the amount of organisation law identification felt by the decision maker.

The "Organisation" creates the role filled by the worker who assimilates this role and the expected behaviour.

A decision can easily be organisationally correct and contrary to the best interests of society at large.

One can carry this reasoning a step further and suggest that organisational leaders and members behave in ways that are the result of underlying psychological tensions, childhood traumas, and various other non-obvious maladies. (Kets de Vries 1991)

The Abilene Paradox

The label is coined from the story of a family who disrupts a pleasant afternoon in Texas in order to undertake a long, hot, dusty trip to eat at a restaurant in Abilene. None of them actually wanted to go but all agreed because each assumed the others wanted the trip.

This resulted in an "untidy" outcome.

The values of agreement and consensus, togetherness and teamwork may actually lead the group off its course and into unanticipated problems.

Decisions about product improvement, image and style will always be considered in organisational boardrooms.

What should not be managed?

Concern over how the decision may affect company culture if the managers start to consider "managing" beliefs and values could ratchet the style of the organisation onto a downward path towards a very "untidy" outcome.

The most powerful primary mechanisms for culture imbedding and reinforcement is what leaders pay attention to, measure and control.

The visible of culture is fairly easy to manage. The substructure at a less visible level is that of shared values.

Our organisation is very sure of our visible culture and our shared values.

Put simply, we discount unskilled states of mind.

The need for "extraordinary" performance

We do not wish to be remembered by "extraordinary" performances in the field of contrary concepts that can arise from unwise negation of otherwise reasonable things.

For example, we do not want to propagate such errors as "You could not even hear a pin drop".

In this age, there are some very unwise propositions put forward to solve social problems. For example, a suggestion that drug dealers be jailed for life in a Australian State where the most common drug is petrol sniffing can be seen as misguided thought. Some of the costs estimated for the care of brain-damaged young persons are between $5 to $33 Million.

We need to promote the precept of no intoxicants that cloud the mind with much more vigour in this Dhamma ending age.

But we also need to accept that there are "untidy" communities appearing for whom we can offer little hope at an affordable cost.

It may not be popular to label a given section of society as having little hope of leading a decent life because of things done in the past lives of those unfortunate enough to be born into that section of society.

Because our resources are limited, and we spend our own money not government grant money, we must invest wisely if we are to encourage the attainment of "Bodhisattva Parami" in this life for our Members and Friends and help usher in a new Buddhist era for the benefit of the majority of human beings living on this planet.

From this view we must drive towards our vision of helping connect ourselves to more "tidy" organisations rather than dissipate our funds by directing them towards "very untidy" organisations.

The Western economic rationalist society is characterised by phrenetic consumerism and drug addiction is merely another form of consumerism.

Were we to weaken phrenetic consumerism to mild consumerism we would also weaken the consumerism of drug addiction. Therefore, we cannot be moved by the big, messy conflicts of society that arise when a doctrine of personal irresponsibility is labelled as a "disease".

By a vigorous policy of bringing ourselves into tighter relationship with "tidy" organisations, we throw light on the path that leads out of suffering.

Because of this strength, from time to time we can put on examples of "extraordinary" debtless performance on the job.

Why extraordinary?

Structurally, power is "accumulated as a result of performance-the job related activities people engaged in" (Kanter, 1977).

But these activities must fulfil three criteria:

They must be extraordinary.

For the performance of routine jobs, doesn't give their performers an advantage. If the job is predictable, expected, then no matter how well it is carried out the person doing the job, workers low in the organisational hierarchy, custodians and so forth are replaceable by ordinary persons.

Second, visibility is crucial for an activity to enhance power, not just visibility to anyone, but visibility to those with influence of their own.

The most visible performers in organisations are boundary spanners.

The ability to participate in multiple structural configurations is a quick route to visibility, influence and power.

We must train more boundary spanners.

Third, the key to the importance of extraordinary performance and visibility as sources of power is relevance.

Activity for activity's sake is no more interesting to the organisation than lack of activity.

For activities to enhance power, they must be relevant to identifiable issues and problems.

We want to be understood as moving towards "tidier" relationships.

Three problems face any network researcher who wants to understand how to move towards "tidier" relationships with others.

These are:

* Information overload

* Sampling

* Boundary specification

The more turbulent the environment, the greater the need for boundary span. The boundary spanner as an inter cultural communicator will play a critical role in the transmission of cultural meanings from one group to another. The boundary spanner must function successfully in both worlds and as a resident of multiple, sometimes competing cultures, takes on a role of immense power and importance.

We observe organisational actors in their daily transactions perpetually bargaining, repeatedly forming and reforming coalitions and constantly availing themselves of influence tactics. Corporations, Universities and voluntary associations are areas for daily political action. (Bacharach and Lawler (1980).

The meaning of power

Power is not a component of individual makeup. Rather, power is a dimension that exists between entities that is developed over time. In short, power would be a relatively uncomplicated, straightforward concept if it were not relational.

Persons are not given Nobel Prizes for ordinary feats.

According to H. Irwin and E. Moore, the pace of change in today's world is greater than at any time in history. Political, legislative, economic, social and technological change is occurring so rapidly that the world of the 1990's is very different from that of the 1980's. The world will be different again as we enter the twenty-first century. The changes are so wide-reaching that it is now being predicted that China and India will both surpass the United States and become the world's leading economies by mid-century (Irwin, H and More, E, editors (1994) Chapter 1, "Corporate communication today", In Managing corporate communication) (1).

Our 3 Models for Organisation Development

To deal with this pace of change our Teacher has chosen three models of orientation to organisational development of communication. These are three of many other perspectives:

1. Traditional;

Traditionalists regard organisations as objects that can be studied with the concepts and methods of traditional social science. Since traditionalism has changed over the years, it is useful to distinguish between its early and most recent forms.

2. Interpretive;

The third perspective is the interpretive perspective, which regards organisations as cultures (Pacanowsky & O'Donnell-Trujillo, 1984). According to anthropologist W.A. Haviland (1993), "Culture consists of the abstract values, beliefs and perceptions that lie behind people's behaviour's". (2).

We prefer the definition of 'culture' as, "The way we do things around here".

3. The critical perspective;

At the risk of oversimplification, we might say that critical scholars are concerned simultaneously with social structure and with symbolic processes. Organisational oppression does not reside in structure alone in symbol s alone. It resides in the relationship between structure and symbols. (2). The rule system is the deep structure of the organisation. It defines power relationships. Some of the symbolic forms that we find in organisational communication function to "produce, maintain and reproduce these power structures". (Mumby) (2). This occurs through the systematic distortion of communication (Deetz, 1982) (2).

Scholars have found it difficult to create an identity for the field (2).

Is it now clear what the newest perspective of globalisation means?

Where are we in our connectedness this year?

We are 40% on the way to where we want to be in communication management of "untidy networks".

Our newest perspective of globalisation means we will strive to close the gap and move 30% closer to outside "tidy" organisations this year.

The Corporation is being re-invented along the lines suggested by Naisbitt and Aburdene (1986).

Change in corporate culture and objectives is ongoing and accelerating. Further change is likely to be extensive rather than minor and sooner rather than later. Change has been accompanied by accelerated experimentation and innovation in management practices. (2)

As we move from a managerial society to an entrepreneurial society (Drucker, 1985), there is a shift from management to leadership (Beenis & Nanus 1985).

Culture here suggests the following interrelated aspects (Cushman et al. 1988):

* Conceptual reality-specific ways of thinking and core values providing a world view and sense of belonging; and

* Phenomenal reality-culturally specific patterns of behaviour, providing a sense of direction, and revealing what is appropriate and inappropriate organisational behaviour. (3).

Conclusion

It is imperative to understand and deal with load issues to get the 30% closure we want in organisational communication this year.

If we delay this, our load will increase because we are dealing with untidy organisations too much at present. More load on our Members would have a detrimental effect on organisational climate at the individual and our system wide level.

Our websites are designed to state our position and deter "untidy" organisations from approaching us.

We believe we will close the narrow gap without undue load.

This is our version of best practice in a Dhamma ending age.

References:

1. Pepper, G.L. "Communicating in Organisations, A C

2. ultural Approach". McGraw Hill

2. Daniels, T; Piker, B and Pap, M (1997) Chapter 1, "An orientation to organisational communication". In Perspectives on organisational communication. 4th Edition)

3. Horner, I B, translator (1987) "The Middle Length Sayings (Majjhima-Nikaya)". The Pali Text Society, Routledge & Kegan Paul.

Prepared by John D. Hughes, Lisa Nelson, Julian Bamford, Santi Sukha, Evelin Halls.

This is a cgr task unit project.

Created by John D. Hughes. Created on 13 January 2001 17:22

The Life of Siddhartha Gotama, the Buddha in Nine Story Paintings.

Paintings and explanatory notes by Andre Sollier.

Produced for the 2001 Ch’an Academy Sumi-e Painting Classes.

1. The Birth of Siddhartha

His mother and father, the kind Shuddhodana overjoyed.

But Asita a holy man in visit, foretold that Siddhartha (The Prince of the Sakya) would become a great religious Teacher.

2. The King Shuddhana Wanted That Siddhartha Follow His Dynasty

So Suddhana created a hermetic environment of pleasure, luxury, beauty around his sons. But one day, Siddhartha, discovered death, in a dead insect.

His environment of luxury, jewels, women, sex, refined food, servants, and drinks didn’t help him to overcome delusion and confusion.

3. Siddhartha Asked His Father To See The Outside World Beyond the Palace Prison.

Suddhana arranged for Siddhartha to be driven to the closed little city. But the he first gave order that all form of death, disability, for animals and human beings be kept out of sight.

But Siddhartha saw death, infirmaty, sickness, old age. That summarily initiation was traumatic for Siddhartha.

4. Siddhartha Returned Four Times To The City

On the fourth time Siddhartha met a Holy man, a Sadu who possessed a air of serenity and nobility of bearing, through his total poverty without belonging or money as a homeless mendicant.

Siddhartha decided to follow that way of life; cutting his long hairs (privalege of the upper class) giving his beautiful clothes, his jewelery, his horse, to find an answer to the problem of suffering and death.

He was about 29 years old.

5. Then Siddhartha Spent Four Years On Intensive Spiritual Disciplines.

He studied with the sage Alara Kalama, deep meditation Dhyana or state of trance. Siddhartha went to learn more with Udraka Rahaputra, a yogi Teacher. Siddhartha followed extremely hard yoga ascetic training.

6. Siddhartha With Five Admiring Fellow Yogi’s

He continued harder his ascetic training which brought him to the frontier of death. Then he realised that the answer to life was not in that way.

He has been subject to dark fears, erotic visions, self endulgent impulse, constant attack from “Mara” and his demons: the desires.

7. Siddhartha Accepted A Little Food

He accepted the food offered to him by a village girl to the great disgust of the five fellow yogi’s.

8. Siddhartha Sat Again Under A Peepul Tree, the “Bo” or Bodhi Tree In The State of Vihar

Siddhartha was determined to find the answer, even if he must die in his attempt.

Siddhartha on the night of the full moon of May got that answer and taught it.

The Three Truths

1. It is no ego
2. All is impermanence
3. All is suffering

The Eightfold Path
The Five Khandas
The Twelve Dependances

9. The Eternal Teacher In Lotus Position Protected by The Great Naga (Holy Serpent)

Lumbini in the New Millenium:
The Role of Youth and Community.

Teaching Young Persons the Truth through Buddhist Economics

A paper by John D. Hughes Dip. App. Chem. T.T.T.C. GDAIE
Vice President of the World Fellowship of Buddhists,
Founder of the Buddhist Discussion Centre (Upwey) Ltd,
33 Brooking Street Upwey Victoria 3158 Australia.

1.0 How an artificial scarcity of knowledge came about in the Western economy.

Appearing in the world today are modern professions that are the legacy of the "great transformation" that changed the structure and character of European societies and their overseas offshoots.

This transformation was dominated by the reorganisation of economy and society around the knowledge market.

The characteristic occupational structure of industrial capitalism and its characteristic mode of distributing rewards was based on distorting the knowledge market.

The Western World knowledge markets have deep flaws that have been called knowledge marker pathologies: distortions that drastically inhibit the flow of knowledge.

These pathologies overlap to some extent but it is important that Buddhist followers do not enter into such pathologies because they are not conducive towards peace.

How is this?

Because the model of the profession passes from a predominantly economic function of organising the linkage between education and the marketplace to a predominantly ideological one that justifies inequality of status and closure of access in the occupational order.

The persistence of profession as a category of social practice suggests it has become an ideology to make knowledge expensive.

This ideology has serious drawbacks because one form of knowledge does not become available to interplay with another form of knowledge to generate new knowledge. This means third order knowledge or higher is withheld.

When we close off general access to the culture that holds third order knowledge then, before long, we have a shortage of those who wish to seek knowledge, to generate knowledge or to exchange knowledge within a given country.

Knowledge markets are unlike markets for goods in that every offering we make by giving away knowledge tends to produce by cause and effect others giving us new knowledge at no charge.

This is how Buddhist economics works with the distribution of knowledge. It depends on the Law of cause and effect to generate increasing knowledge.

We do not set out to create barriers towards knowledge but there is a limit to how much money we can afford in printing and publishing for free distribution.

We would like to give more good knowledge and have found we can do this by setting up seven affordable web sites.

Copyright exists in the English language books that are commercially available dealing with translations of Buddhist Texts and very few authors in the Western world or professors at universities who work in such fields have policies that their work may be copied freely or distributed freely.

We will not steal or take things that are not freely given or criticise others who wish to be paid for the specialised technical knowledge. Our web sites are loaded with information on our research papers and translations which we have obtained that can be freely reproduced without paying a fee to the translator.

This is an example of Buddhist economics and is not the normal type of thing one would expect within a Western materialist society. Our organisation over many years has spent much money on distributing free Buddha Dhamma through our journal Buddha Dhyana Dana Review.

From this Dhamma Dana action, persons throughout the world have donated Buddhists texts, commentaries and artefacts to our organisation.

There is no real financial or technical problem in establishing a web site to allow viewing of the collection of Buddha Dhamma.

2.0 What is wrong with the Western economic knowledge model?

Everyone who has worked for a Western organisation knows of an individual who has exclusive control of key corporate knowledge and uses that fact to establish a position of power.

Such a person may act as a consultant and rent his or her expertise to solve a problem rather than sell his or her knowledge since monopoly would cease to exist once the knowledge is shared.

The drawbacks for the organisation are obvious but the most serious drawback is that knowledge would not be available to interplay with other knowledge to generate new knowledge.

Because Australian universities have no intention of fitting Buddhist Monks and Nuns into their teaching system it appears they will never provide higher order knowledge about Buddha Dhamma.

Buddhist universities are the hope of the world.

The traditional medieval education system before knowledge was manipulated to create an artificial rarity was divided into seven: grammar, rhetoric, logic, geometry, astronomy and music.

These seven subjects were believed to embody the entire scope of human wisdom. We do not wish to see conservatism sweep into knowledge and these seven divisions of education come back into fashion.

3.0 What would we like to see?

We would like to see the following seven points made by Dr. Guruge as a worthy inspiration for creating world peace within a Buddhist economic realm. These seven points were taken from his paper; "Buddhist Philosophy and World Peace", given at the World Buddhist Summit, held from 30 November to 2 December 1998 in Nepal, which was sponsored by His Majesties Government of Nepal and the Lumbini Development Trust.

His modern interpretations are as follows:

1. Assemble repeatedly and in large numbers in harmony, do the business in harmony and disperse in harmony. (That is, participate fully in public life and affairs, observe the democratic principles of consultation, and preserve harmony in spite of differences);

2. Introduce no revolutionary laws, do not break up the establishment law, and abide by the old-time norm. (That is, to make balance between the tradition and the modern, and make changes slowly and cautiously and not drastically);

3. Honour, reverence, esteem and worship the elders and deem them worthy of listening to. (That is, recognise the value and relevance of generational wisdom);

4. Safeguard the women-folk from force, abduction and harassment. (That is, recognise the importance of women and their need for protection);

5. Honour, revere, esteem and worship both inner and outer shrines. (That is, protect the cultural and spiritual heritage);

6. Perform without neglecting the customary offerings. (That is, safeguard the practice of religion); and

7. So assure that saints have access to one's territory and having entered dwell there pleasantly. (That is, be open to all religions and spiritual influences in a spirit of tolerance).

It is the existence of Lumbini that can inspire a sense of community because it is a recommended place of pilgrimage.

The author wishes to thank all our Members and friends who have helped build our Centre to the point where we can operate in a global sense.

May you be well and happy and carry the inspiration of Lumbini forever.

THE SARVA TATHAGATA HREDAYA DHATU MUDRE GUHAYA DHARANE MANTRA

SARVA TATHAGATA HREDAYA DHATU MUDRE GUHAYA DHARANE

(TITLE)

NAMAH SETELEYA DEVEKANAM. SARVA TATHAGATANAM. OM.

BHOVEBHA VADHA VARE. VACHARE. VACHATAI. SURU SURU.

DHARA DHARA. SARVA TATHAGATA. DHATU DHARE PADMAM

BHAVATE. JAYAVARE. MUDRE SMARA. TATHAGATA DHARMA

CHAKRA. PRAVARTTANA VAJERE BODHEBANA. RUMKARA.

RUMKIRTI. SARVA TATHAGATA DHESTETI. BODHEYA BODHEYA.

BODHE BODHE. BUDDHAYA BUDDHAYA.SAMBUDDHANE

SAMBUDDHAYA. CHALA CHALA. CHALAMTU. SARVA VARA

NANE. SARVA PAPA VEGATI. HURU HURU. SARVA SUKHA

VEGATI. SARVA TATHAGATA. HREDAYA VAJERANE. SAMBHARA

SAMBHARA. SARVA TATHAGATA. GUHAYA DHARANE MUDRE.

BODHE SUBODHE. SARVA TATHAGATA DHESTETA. DHATU

GARBHE SVAHA. SAMAYA DHESTETI SVAHA. SARVA

TATHAGATA HREDAYA DHATU MUDRE SVAHA. SUPRA

TESTETA STUBHI TATHAGATA DHESTETI. HURU HURU.

HUM HUM. SVAHA. OM SARVA TATHAGATA. USNESA DHATU

MUDRANE. SARVA TATHAGATAM SADHA TUVE BHOSETA

DHESTETI. HUM HUM. SVAHA.

According to the scriptural order:

If a person builds a Stupa, and writes this Mantra (in Siddhamartha form) and stores it, once it is stored, the Stupa will appear as if it is built with seven jewels, with ornaments, decorations and all Buddhas day and night firmly protect it.

This seven jewels Stupa, the Treasure of Perfect Relics, with the power of Mantra, stretches upward to Aksaniskantha (formless heaven), where the Stupa stretched through, all heavenly beings day and night pay respect, guard it and present offerings.

It is the present, future, all Tathagatas Nirmanakaya, the past Tathagatas perfect Relics are in this Dharani, all the Tathagata Tri Kaya (Dharmakaya, Sambhogakaya and Nirmanakaya) are also in it.

If a wicked person, after passing away, falls into hell, and relatives call upon the deceased ones name and pray this Dharani seven times, the person will be reborn into Sukhavati (Pure Land) as a Bodhisattva.

Beings due to accumulated intense wicked karma, all kinds of diseases concentrated in one body, with great pain and worries, if they pray this Dharani twenty one times, will be free of their pain and extend their life.

If a person, due to stingy karma, born in a poor family, short of food and clothing, weak and displeased by their fellowship, remorsely proceeds to the Stupa, prostrates and does offerings, circumanbulates seven times, and intensely confesses, will be free of poverty and become wealthy.

If in the future generation, Bhiksu, Bhiksuni, Upasaka, Upasika to acquire virtuous karma and enlightenment, make Stupa, as many as possible, as tall as four finger widths high, then store the written Dharani in it, the merit acquired will be immeasurable.

If persons with all kinds of good wishes, proceed to the Stupa, prostrate and do offering, circumambulate the Stupa, their wishes will be fulfilled.

If birds, dogs, dingo, wild pig, mosquito, ants and such kind of insects temporarily come under the shadow of this Stupa, or stand around, will extinct the Samsara and bring into Enlightenment and will finally be reborn into Sukhavati.

Buddha said: “If I pass away, Bhiksu, Bhiksuni, Upasaka and Upasika who would like to relieve the suffering beings, must prostrate in front of the Stupa and present offerings, sincerely pronounce out the Dharani word by word, the Dharani will eminate Buddha’s radiance, these beings suffering will be relieved and their Enlightened mind will sprout and grow and they will be reborn into Buddha Pure Land as wished”.

Translated by Mahajnana Amogha Tantric Achariya from India under the sponsorship of the Chinese Tang Dynasty Emperor.

Translated into English and given to the Buddhist Discussion Centre (Upwey) Ltd. by Francisco So.

Calligraphy done by Lyne Lehmann for the BDC(U)Ltd. on January 16, 2001.

Letter from the World Fellowship of Buddhists President

Phan Wannamethee

HEADQUARTERS
THE WORLD FELLOWSHIP OF BUDDHISTS
616 BENJASIRI PARK
SOI MEDHINIVET OFF SOI SUKHUMVIT 24
SUKHUMVIT ROAD, BANGKOK 10110, THAILAND

TEL (662) 661•1284•87 FAX (662) 661•0555
E•MAIL : wfb_hq@asianet.co.th
http://www.wfb-hq.org
WFB (llOlB) 229 /2543

29 December B.E. 2543 (2000).

Mr. John D. Hughes
Vice-President of WFB
Buddhist Discussion Centre (Upwey) Ltd.
33 Brooking Street
Upwey 3158, Victoria
Australia.

Dear Mr. Hughes,

I write, on behalf of colleagues and friends at the Headquarters and in particular our Rapporteur Team for the 21 WEB General Conference, to express our sincere appreciation and heartfelt gratitude to you and through you to the two ladies of the Buddhist Discussion Centre (Upwey) Ltd: Ms. Vanessa Macleod and your very own Ms. Jocelyn Hughes, for their help and assistance rendered us with the greatest cooperative spirit in contributing to the smooth and effective secretarial services throughout the entire sessions of the Conference. I personally took note with great pride of their voluntary efforts and would like to assure them that we wholeheartedly value their excellent contribution, without which our efficient secretarial services to the participants of the Conference would certainly not be able to achieve to the fullest degree.

With the coming of the Season for greeting, may we bid you, your Centre and its members, especially Vanessa and Jocelyn, all the best throughout the year 2544 and may also the merit of the Triple Gem grants you all with peace, happiness, prosperity and the purified mind.

Yours in the Dhamma,

Phan Wannamethee

President
The World Fellowship of Buddhists.

Appeals for Others

World Famous Buddhist Shrine Mahabodhi Temple

Appeal for contribution for the restoration and conservation of the world famous Buddhist Shrine

Mahabodhi Mahavihar Buddhagaya Temple (Main Stupa) where Siddhartha Gotama attained the Supreme Enlightenment and became The Buddha, under the holy Bodhi Tree at Buddhagaya.

Venerable Bhante PrajnaSheel appeals to all lovers of the Dhamma to come forward and contribute generously and also to render your invaluable service in raising a sizable fund for the completion of this noble and pious job for the renovation of the most sacred of the sacred places in the world.

All contributions are to be made directly in the name of:

Buddhagaya Temple Management Committee
Bodhgaya, Dist. - Gaya - 824231, India
or
State Bank India
BodhGaya Branch
Gaya (India) SBI BodhaGaya Account No. 01100/050008

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