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NAMO
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'THE
BUDDHIST HOUR'
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Hillside
Radio 87.6 FM & 88.0 FM |
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The Buddhist Hour Radio Broadcast for Sunday 5 August 2001
The topic of today's broadcast is: Cultivating Right View towards Knowing the Audience
The Buddhist Foundation (Vic) Australia Inc. will coordinate the Australasian Buddhist Convention from 17 to 23 June 2002. Our Members attended a meeting this week to initiate the theme and project plan for this Convention. This historical conference will facilitate presentations from a number of eminent Buddhist Scholars from around the world. They will be visiting Australia to speak on mental health from a Buddhist viewpoint. This meeting highlighted to our Members that an element critical to the success of the Convention is knowing how to filter the audience.
One of the Monks suggested participants pay a fee to go in to the Convention before the inaugural meeting of the Convention committee to prevent the Convention location from being filled with the wrong sort of persons. This is an example of an effective filter.
To achieve success, persons need many skills. One of these is knowing the audience. These include: knowing the time, knowing the place and knowing the order of the presenters.
Those propagating Buddha Dhamma should have many such skills. It is important that no element of the project will fail. For example, it is possible the tone of staging events and speakers could be placed in the wrong temporal order unless the nature of the audience’s likely attention span was clearly seen.
The late Buddhist Monk Venerable Piyadassi Maha Thero wrote in his book, The Spectrum of Buddhism:
"In the words of the Buddha, each individual has himself (or herself) to put forth the necessary effort and work out his (or her) own deliverance with heedfulness ... Buddhism is for the sincerely zealous, strong and firm in purpose and not for the indolent" .
The known list of speakers to date meets these criteria. They are: Sri Dhammananda of Kualalumpur, Malaysia; Venerable Than Chao Khum Maha Samai; Venerable Ajarn Brahma Vanso; Venerable Bhikkhu Bodhi; Venerable Pannyavarro founder of Buddhanet; Venerable Rakkhita, Brisbane Vihara; and Professor Richard Gombrich, Oxford Don, President of the Pali Text Society, UK.
If our list is out of order, we apologise. Usual protocol is to list the order of names of the Venerables in terms of vassas (rainy seasons) in the order from highest to lowest.
We position the Centre of gravity of planning on practice rather than theory. We must have access to more than one view in order to set up the correct mandala. There are at least four views:
1. What
do you do?
This is a simple fourfold analysis.
The American diplomat, Henry Kissinger, highlights one course, "The absence of alternatives clears the mind marvelously". (1978) We seldom have no alternatives.
We can choose what needs to be considered first, then second, then third and so on when we set up a mandala of objectives.
We request the Triple Gem to help us.
The major objective is to cause significant awakening in those who do not practice by providing accessibility of good teachings and Teachers.
Thorough analysis can find the times, places, presenters’ outputs and expected congregation responses.
We can filter the audience if we know them. What filters can we put in place for those in the audience who may come to harm? If persons in the audience are at risk of a little harm, how can we ensure that the appropriate filters can be in place so that risk is removed?
Mara and Mara’s followers would seek to thwart our good, strong actions. The power of the scholar's delivery of Buddha Dhamma as we know from the ancient texts agitates them.
Since Mara's reaction to the Australasian Buddhist Convention is foreseeable, countermeasures can be planned by chanting suitable parits ahead of time. The organisers need to have some control of the Press coverage so the public understands the claims of the mental benefits.
We do not wish unstable members of the public who are mad, bad or sad to attend.
The timing of the Convention next year is one month after the Dalai Lama's visit to Australia. Protesters present with the Dalai Lama will be fatigued, thus leaving our Convention organisers alone. The media too will be fatigued with ungrounded protest.
Our staff and participants of the Convention will be fresh. The protesters will be stale. We will have fail safe planning with low risk. In accordance with the Teachings, we will manage our energy for the blessing of many and the awakening of the few who are ready to ripen.
What simple things ought we plan to do to prepare ourselves?
First, we must clear our minds of hate and not allow time for protesters to disrupt proceedings. Secondly, our organisers will stay firm and not get flustered about any reaction of other religious groups.
Thirdly, we must take time off before the conference to sharpen the sword of wisdom so we are fresh. And finally, Buddha Dhamma practitioners attending the Convention have opportunities to refresh themselves and practice their dana, sila and bhavana skills to best advantage.
It is important to keep the audience informed of any last minute changes and refreshed throughout the proceedings.
These are suggestions that the organisers of the Convention can implement. Other major and minor objectives of the Convention are becoming clear.
Tomorrow night, Members of our Centre will meet with other organisers to confirm the major and minor objectives of the Convention. Further objectives will appear as the program develops.
Venerable Narada Maha Thero frames the overview needed in the context of Buddhist practice "as the persistent effort to work for the welfare of others in both thought and deed".
Due to lack of a popular press, the general public is not aware that much Buddha Dhamma scholastic work is being conducted in the world today. Examples of two scholastic journals which our Centre receives are The Tibet Journal and the Buddhist Studies Review.
We have subscribed to The Tibet Journal from Vol 1 No.1 since its inception 26 years ago. This journal is devoted to the presentation of scholarly and general interest articles on Buddhism and Tibetan culture. We have just received Vol XXVI No.2 2001. This current issue includes articles on "The Reflexive Nature of Awareness: A Tibetan Madhyamake Defense" and "Imaging Wisdom, Seeing and Knowing in the Art of Indian Buddhism". We will discuss this later.
We have received all volumes of the Buddhist Studies Review, which is the semi-annual journal of the UK Association for Buddhist Studies. Articles in the latest issue Vol. 16, No. 1 include “The Question of Not-Self in the Exposition of the Great Path” by Eric Fallik and Ekottaragam (XXV) - translated by Trich Huyen-vi and Bhikkhu Pasadika.
The general public is not aware that since ancient times, Scholars have seen they could learn from books and have been studying the traditions since the "iconographic explosion of books" that occurred from the 10th Century onwards.
This explosion in the Buddhist World preceded the founding of the Oxford University in the Western World.
The significance of books in the pursuit of learning can be seen in the placement of books in the hands of the images of Buddhist deities.
The Book of Perfection of Wisdom is placed on the upper most left hand of the Prajnaparamita images at our Centre. The Quan Yin image, which stands on an island in the western pond of our garden, also carries Prajnaparamita text.
The wooden Kuan Yin image was carved in Taiwan in a classic style and the other image was cast in India in bronze from a mould made by the Dalai Lama’s image maker.
The bronze image is in a classic style.
It is imaginable that in ancient times that persons who could not read having noted the high position the text was held in by the image could well vow that in a future life they would learn to read and study the texts. The image holding the text then becomes the cause of the notion of scholarship.
It was a work of genius to inspire the ancient congregation with the need to vow to read and, even today, our images inspire some of our Members to read and study the texts of the Prajnaparamita and vow that they will master the meaning of these texts in some future time.
The Goddess Prajnaparamita becomes the precious jewel guru capable of blessing the mind stream of the practitioner to stop all mental distortions quickly and to bring about the possibility of generating all non-distorted states of mind.
The importance of the text becomes paramount and the will to indulge in true scholarship grows day by day and these blessings help pacify completely all outer and inner hindrances.
According to Kinnard (2001), practitioners relate to religious doctrines in a dynamically dialectical state of flux in which they deal with unforeseen and ever-changing situations “in a manner of tension”. It is such tension, he argues, “that is at play in the Buddhist conceptions of the absence/presence of the Buddha in images” and also accounts for the fact that a devotee is able to view the Buddha as present in an image that is regarded at the same time as a reminder of his absence, thus maintaining simultaneously “an ontological and a semantic/symbolic position on the presence of the Buddha”.
Kinnard points out that in the Pali Canon there is no reference to images of the Buddha, and suggests that such images should be seen as part of a dialectical process: they are unnecessary, except in the absence of the Buddha.
Quoting a passage from Eckel’s study on the Buddhist philosopher Bhavaviveka (To See the Buddha) stating that any particular representation of the Buddha (including the physical Buddha himself) is inadequate to represent the Buddha in the deepest sense, Kinnard argues that, since to Bhaviveka the reality of sunyata (emptiness) is dominant, “the question of the Buddha’s presence is in fact always a question of absence”. Absence and presence are bound to coexist: a representation of the Buddha shows the reality of his absence (therefore embodying sunyata), at the same time making available his presence.
Having suggested that Buddhists started making images of the Buddha in order to fill the gap between the absence and presence of Sakyamuni, the author argues that various Buddhist texts reflect the Buddha’s followers’ desire to be in the presence of the Buddha in order to listen to his teachings (the emphasis on seeing as well as hearing).
Following Lamotte, he emphasises the lateness of such textual traditions: it was only after a long period of “absence” of Sakyamuni that the Buddha had to be made present in a lifelike manner-not just through symbols-in the mind of meditators, eventually his visual representation was not only accepted, but even encouraged.
Thus the Pratyutpanna-buddha-sammukhavasthita-samdhi-sutra incites to “paint pictures well, and construct images” of the Buddha, while the Vimutimagga states that “if a man wishes to meditate on the Buddha, he should worship Buddha images and such other objects”. In the course of time, Sakyamuni became a figure more of veneration than emulation.
But how could the representation of the Buddha be reconciled with the fact that attachment to the physical body is pointless and even a hindrance, since the vision of the Buddha and the vision of his doctrine are in fact the same? The author analyses a passage quoted by Strong in The Legend and Cult of Upagupta, where Upagupta asks Mara to represent the Buddha in a physical image in spite of the fact that from a doctrinal standpoint such image is an illusion.
Kinnard explains the episode not merely as an attempt to express the congruence of doctrine (precept) and practice, but rather as a “self-conscious reflections on their incongruence”. Applying Kasulis’s methodology, he interprets Upagupta’s comment as a dynamic play between metaphysics (as represented by precepts), praxis (as represented by practice) and metapraxis: in spite of his awareness that sakyamuni has gone altogether to extinction (metaphysics), Uptagupta bows down in front of the Buddha’s image fashioned by Mara (praxis), but does not fall into the trap of regarding such representation as real (metapraxis). Kinnard suggests that the same kind of metapractical reflection underlies the famous story of Prasennajit, one of the clearest-and perhaps earliest-justifications for making images of the Buddha.
In a similar way, Santideva, though using images to illustrate the emptiness of all forms and to demonstrate the centrality of prajna in leading to the realization of truth, refers to a wide range of verses from different texts describing and prescribing the worship of the Buddha also through images, and explicitly linking the vision of the Buddha with the development of prajna.
Again Kinnard interprets this position in the sense that images function in a metapractical way, as a means of reflection on the relationship between precept and practice: although images are not ultimately real, he implies that they are effective on a mundane level, inasmuch as they earn merit to the devotee or may fill his or her wishes. So, the author argues, the emphasis on visual images in the Mahayana was the result of a gradually developed, multilayered habitus which was developed to respond to the absence of the Buddha. Seeing religious images just like seeing the Buddha, became linked over time with a true understanding of his teachings and with progress on the path of enlightenment, and the very equation of vision and knowledge became a central component in the visual representations of Sakyamuni during the Pala period.
Scholarship helps us with our practice.
To plan the Australasian Buddhist Convention sequence of events according to priorities and efficiencies, while removing the chance for unwholesome actions to occur, of course will present its challenges.
Writings about the perfection of energy is another area of Buddha Dhamma that is unique in all the world. These writings deal with energy that is not developed to conquer the world in the oppressive military sense. Rather, it has a subtle nature that a few persons in the world today who develop themselves in the perfections can understand.
“It is a joyous energy”, according to Shantideva in his Bodhisattva-Charyavatara. It is the kind of energy that immediately leads us into situations so we never miss a chance, never miss an opportunity to generate merit. This energy is joy rather than the kind of energy with which we work hard because we feel we must.
The Lord Buddha does not sanction disclosing such statements of the level of Buddhist Teachers attainment to the public at large. When we look at the profound changes one person can make in the world there cannot be another likely explanation for their occurrence other than the perfection of energy described by the Buddha.
"Enthusiasm finds the opportunities, and energy makes the most of them," according to Henry S. Haskins, the American writer of "Meditations in Wall street”.
This display of mental energy is real and measurable enough in its extreme force that it can be brought to bear for peaceful purposes in a darkening world.
We know a couple of persons who have the perfection of energy. We have requested that they bring this power to this Australasian Buddhist Convention. This ought to be of no surprise to listeners if they are mindful of the fact that some of the scholars are likely to have this level of attainment. In Buddhist practice the concept of right energy has got many components. The meaning of energy is “one who is pleased to perform virtuous actions”.
During the Buddha's lifetime, He directed his energy to the service of others, untiringly working for others with no expectation of remuneration or reward.
Buddhist practitioners are encouraged to become aware of the many benefits of practicing perfection of energy and the shortcomings of not practicing.
Supreme enlightenment is achievable through the perfection of energy. Without sustaining sufficient mental effort, sloth and torpor governs our activity and a person soon becomes incapable of performing wholesome actions and of being successful in ordinary work, let alone in their practice of Buddha Dhamma.
The fact that Buddha Dhamma requires a student to operate at a heightened level of activity during the preliminary stages of training is evidence of the emphasis on the perfection of energy in at least one way. It requires the practitioner to make sufficient good actions in order to generate the sufficient causes to help him or her progress along the Buddhist path to the next stage. For those who have attained the perfection of wisdom in at least one way, his or her next step is to obtain perfection of energy in at least one way.
Here, energy (viriya in Pali) does not mean physical strength, though this is an asset, but mental vigor or strength of character which is far superior.
In the Theravada Canon, there are ten perfections (parami in Pali), of which energy is one. The first five are:
(1) Dana (Generosity) (2) Sila (Morality) (3) Nekkhamma (Renunciation) (4) Panna (Wisdom) (5) Viriya (Energy)
The cultivation of the mind requires concentration (in Pali, sati) and the development of finer states of consciousness drives a person to beneficial actions. Sweet actions replace harsh actions just as sweet speech replaces harsh speech. Buddhists call the accumulation of good causes the accumulation of merit.
Regular practice of making merit in many ways is the cause of your future mental contentment and well being. You earn your contentment, it cannot be bought for a sum of money. Merit is the fuel we require to move toward more wholesome minds and higher order knowledges, then the rate at which we generate the fuel (or merit) through the performing of many good actions, determines how quickly we can realise and follow the Buddhist Path. The inverse of this is also true, that a person given to sloth and torpor will not produce any good actions having much strength.
This is not to say the generation of merit is the only factor as there are other important factors to be developed such as morality (in Pali, sila).
To orchestrate the Australasian Buddhist Convention to near perfection requires multiple causes from multiple persons.
In order to cultivate the Right View towards the perfection of energy, you require diligent and persistent effort, and the will to maximise the opportunities of your everyday life. A well known Ch'an saying is 'chop wood and carry water every day'.
Buddha Dhamma is not for the faint hearted as it requires great stamina, perseverance and determination not to waver from the Path.
The Venerable Piyadassi Maha Thero also wrote in his book, The Spectrum of Buddhism, that in the practice of right effort the function of energy is fourfold: 1. The effort to discard evils (unwholesome mental states) that have arisen in the mind 2. The effort to prevent the non arising evil (unwholesome mental states) 3. The effort to develop non arising good (wholesome mental states) 4. The effort to maintain and promote the further growth of good already arisen (wholesome mental states)
It takes energy to eradicate the unwholesome mental states or in Pali, akusala cetasikas, which have already arisen and prevent those unwholesome states, yet to arise, from arising. Their appearing on the mind is due to past karma.
At our Centre, Members participate in many projects. Often one Member may be working on four or five projects concurrently. Being able to organise and plan for the complexities that arise and the need for the correct order of operation, from such a broad involvement relates to the practice of the perfection of energy.
With every new generation, Scholars of Buddha Dhamma renew the presentation of Buddha Dhamma in order to give it a contemporary flavour. In this way they are able to keep the Teachings relevant to the current generation. This means they must study the past commentaries and references.
It is in this area that Scholars display one of the most outstanding features of perfection of energy in Buddha Dhamma, that is the achievement of the skill in building new structures by utilising the resources of the past for the benefit of present and future generations. They might research one paper for a decade.
The Scholar who knows perfection of energy, in Pali, viriya parami, knows how to look after his or her body. Someone operating on higher orders of knowledge, particularly at fifth order or above, can see how important it is to their own well-being to create the causes for not having too much flurry or worry or being too greedy for name and fame. A total diffusion of love of the doctrine is experienced everyday without flurry and worry, there is no impatience or excess mindless activity.
A Scholar knows when to stop research and complete a paper. Conclusions are not turgid but clear.
May the Australasian Buddhist Convention be a cause for many beings to cultivate the right view towards Scholarship. This script was written and edited by John D. Hughes, Julian Bamford, Jocelyn Hughes, Vanessa Macleod, Lisa Nelson, Julie O'Donnell, Leanne Eames and Lainie Smallwood.
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References A Profound Method for quickly Realizing the Gradual Path to Enlightenment (1978) Publications for Wisdom Culture.
Onions. C.T. Ed. (1973) The Shorter Oxford English Dictionary, Oxford University Press, Oxford UK.
Menken H. L. (1991) A New Dictionary of Quotations on Historical Principles on Ancient and Modern Sources, Knoph Alfred A. , New York.
Green J. (1982) A Dictionary of Contemporary Quotations, Redwood Burn Ltd for David & Charles (Publishers) Ltd, London.
Kinnard, Jacob N. (1999) “Imaging Wisdom. Seeing and Knowing in the Art of Indian Buddhism”, in The Tibet Journal, Volume XXVI No.2 Summer 2001, Library of Tibetan Works and Archives, India, p.69.
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