The Buddhist Hour Radio Broadcast Archives

 

Buddhist Hour
Radio Broadcast 239 for Sunday 24 August 2002
on Hillside Radio 88.0 FM

Glossary

Iddhi (Pali): success or achievement, being the outcome of persistent efforts in training in a particular direction

Jataka: a collection of stories of the Buddha’s former lives

Patihariya (Pali): miracles, implies the virtues as the outcome of persistent and dedicated efforts

Stupa (Pali: Thupa): in the Buddhist context: a burial mound developed into a structure (stupa) that contains relics of a Buddha, Paccekabuddha, Tathagata or an accomplished disciple of a Tathagata

Viriya (Pali): vigour, energy, effort, strength.


Today’s program is titled:
The outcome of persistence and dedicated efforts


In our Memorandum of Association of the Buddhist Discussion Centre (Upwey) Ltd., one of the objects that the Centre is established for is:

To investigate unexplained laws of Nature and the powers latent in man.

It is possible to investigate the unexplained laws of Nature and the powers latent in man through persistence and dedicated efforts.

The French photographer Henri Cartier-Bresson quotes that “Success depends on one’s general culture, on one’s set of values, one’s clarity of mind and vivacity. The thing to be most feared is the artificially contrived, the contrary of life” (Cartier, Harpers 1961).

In Buddha Dhamma culture, patihariya (miracles) is the outcome of persistent and dedicated efforts. Patihariya leads one to iddhi (success or achievement).

In the Jataka stories, a collection of stories of the Buddha’s former lives, are many ‘miracles’ that might seem impossible for anyone to do. The term miracle as used in the Jataka stories occurred in the times when the mind development was predominant. At that time, these ‘miracles’ were viewed as being commonplace in many cases. In official science of modern times we have ‘scientific miracles’ such as spaceships. They are regarded as something ‘commonplace’ that occurred as results of scientific research.

If our ancestors were brought back to life, they would regard today’s miracles as impossible. “This is how the criterion on which to judge the possibility of one thing at one time cannot be based on the data and the facts of another time” (Venerable Phra Rajadhammanidesa Thitanano in “Great Reply to Global Questions).

The miracles of psychic feats are as natural as amazing scientific achievements of today. The Pali word for this is iddhi, meaning success or achievement, being the outcome of persistent efforts in training in that direction.

For example, the success of gymnasts in the circus on the high trapeze are not possible for other people who have not trained for this purpose, but to the group of people who have devotedly trained themselves with determination, such feats are nothing extraordinary. Other kinds of miracles are that birds can fly in the air, fish live in water, and ducks can digest animals with hard shells. Such feats are not the outcome of training but came naturally with birth.

It must be borne in mind that most persons are not able to absorb the refined meaning and the advanced practice of Buddha Dhamma. This is the significance of the Jataka stories.

Miracles, as translated from the Pali term patihariya, imply the virtues as the outcome of persistent and dedicated efforts. They are divided into three categories:

a. Iddhipatihariya: this implies dramatic, psychic feats such as to be able to levitate and fly into the air like birds, to walk on the surface of the water, to create something out of nothing and to turn something that exists into nothing, and so forth. In modern times we have witnessed their parallels on the physical plane through the achievement of science and technology. However, the miracles (patihariya) in Buddha Dhamma is another kind on another level far more refined than their physical counterparts, being thereby the outcome of determined and selfless efforts in spiritual training.

b. Adesanapatihariya: this is the mind-reading. It implies the ability to see through a person’s thoughts, emotions and tendencies or degrees of maturity. It was through this supramundane ability that the Buddha was enabled to apply his instruction and sermons to suit each individual listener on each occasion.

c. Anusasanipatihariya: this implies miracles or wonders of the Buddha’s Teaching. It withstands the research, experiments and judgement of all sincere and earnest seekers after the truth. Whoever has studied Buddha Dhamma and applies it to his or her life and work is sure to benefit by the results in proportion to his or her level of practice and degree of maturity, there being nothing to contradict nor nullify the truth the Buddha has declared.

“Three kinds of Patihariya
Lord Buddha used in conjunction
Although his real aim of Dhamma
Was aspirants’ realisation

Of Truths that are supra-mundane.
But, armed with his Wisdom boundless,
He realised how he could obtain
The result by resourcefulness.

There’re those who were still immature,
but with enough potentiality,
they needed temporary allure
Ere they realised anything lofty.

Psychic feats are but stepping-stones
For aggressive, rebellious minds,
Only to be later outgrown,
When their attitudes are more refined.

Don’t look down on this miracle.
Without this Patihariya* [*miracle of psychic feats]
The Buddha would be unable
To establish his Sasana*
[Message: Dispensation: The Norm and the law]”
(Great Reply to Global Questions, p. 336).

The Australian newspaper report this week that “the latest prediction from the National Climate Centre is that there is a 70 per cent chance the next three months will be drier than normal in Queensland, NSW (New South Wales), South Australia and Tasmania” (Kevin Meade, The Nation p. 3). The 208 public showers on the Gold Coast will be turned off as the drought is being felt in coastal areas. The drought is the worst in 60 years. The Gold Coast Mayor Gary Baildon “has called on residents to pray for rain at their churches next Sunday”.

When practising Buddha Dhamma, we have a number of methods to request for rain to come, that might be seen as patihariya (miracle).

To make offerings to a Stupa and to circumambulate a Stupa is one method. Great merit can be gained this way. The Buddhist Studies Review (19,1: 2002, p. 62) talks about the opportunity for persons that a Stupa provides: “whoever will place flowers or other offerings at a Stupa, thinking of accomplishments of the buried person and thus become gladdened at heart, will after death reach heavenly realms”. By making offerings to a Stupa we can also request for rain to come when we need it.

In the Mahaparinibbana-sutta it is reported that the Buddha’s remains were enshrined in eight Stupas erected by different recipients of the relics. These were again divided and distributed around the country by King Asoka with Stupas built over them, and the practice of building Stupas with relics of the Buddha or other holy persons has continued ever since.

Mahajnana Amogha Tantric Achariya from India translated the Sarva Tathagata Hredaya Dhatu Mudre Guhaya Dharane mantra under the sponsorship of the Chinese Tang Dynasty Emperor. In an extract from this translation it says:

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

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 emanate 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”.

Venerable Phra Santitthito arrived at the Buddhist Discussion Centre (Upwey) Limited on 5 January, 1996 to stay for a short period in residence. A senior Monk of 25 Vassas, Phra Santitthito Mahathero, was born in Germany and ordained in Thailand. The Venerable has been resident at our Centre several times.

Venerable Phra Santitthito, Teacher John D. Hughes and Students, assembled in our Meditation Hall during the evening of the 5 January 1996. Blessings were given by Phra Santitthito after a puja in which the relic hairs were deposited into a relic Stupa.

The prepared Stupa containing the hair relics of Venerable U. Santima was positioned on our main altar.

Phra Santitthito completed the relic offering during a still and mild period before sunset, on the Full Moon Day of 6 January 1996 C.E. by leading our Teacher, John D. Hughes and Students in circumlocution of the Centre grounds three times.

John D. Hughes bore the hair relics Stupa on his head during the circumlocution. The relic Stupa was installed on the main altar of our Meditation Hall, after the circumlocution.

The merit of this ceremony is dedicated to the notion of "healing the ground" for self and others to be well and happy.

Another Stupa in the Heavenly Chan Garden at our Centre contains Buddha Relics that provide persons with the opportunity to make offerings. Many beings can benefit from the great merits achieved through these offerings.

We can learn to produce the causes for persistence in Buddha Dhamma practice.

It is the personal background of each sentient being which provides their framework of how they measure their progress through the Middle Way. But the real measure of progress is found in canonical texts, such as the Abhidhamma. The Abhidhamma is taught at our Centre every Tuesday evening for the next nine years. You are welcome to call us on 9754 3334 for further information.

Persistence is needed.

A methodological necessity to persist is to have the clear view that continuity and moral responsibility across lives occur without the Upanisadic atman as controller.

Our Teacher John D. Hughes explains that it is useful to Students to persist in maintaining five or more precepts and be considerate to others and themselves.

Students who hold several precepts and affirm these in proximity to the production of a recent wholesome background of causes, may obtain insight success each for himself or herself.

If the Buddha Dhamma is not practised this life, how could such a rare thing be met with at a future life?

The objects for which the Buddhist Discussion Centre (Upwey) Ltd. is established include encouraging the study, practice and realisation of Buddha Dharma. To actualise these objects requires the provision of buildings, goods and services and their continual maintenance. Members need ethical qualities together with a sense of direction, right effort and persistence to operate and maintain these services.

Persistence and right effort, in Pali Viriya, are the tools and support of the good practice mind. The Pali word viriya has vast meaning and is given to mean vigour, energy, effort, strength.

It is noteworthy that one of the seven factors of enlightenment is viriya (energy). Viriya is also one of the Ten Paramitas (or Perfections).

May you produce the causes for viriya, persistence and right effort in Buddha Dhamma practice.

May you develop viriya, persistence and right effort.

May the patihariya you experience as an outcome of your persistent and dedicated efforts help you to investigate unexplained laws of Nature and the powers latent in man without attachment.

May you have iddhi (success) as a result of your persistent efforts in Buddha Dhamma training.

May you be well and happy.


Today’s script was written and edited by John D. Hughes, Julian Bamford, Evelin Halls, Rilla Pargeter and Pennie White.


References

Buddha Dhyana Dana Review, Volume 2 No. 1, “Five Day Meditation Course 27-31 December 1991”, March 1992.

Buddha Dhyana Dana Review, Volume 5 No. 3, December 1995.

Buddhist Studies Review, Vol. 19, No. 1 (2002), p.62. Printed by Linh-So’n Buddhist Association, Upper Norwood, London.

Buddhist Discussion Centre (Upwey) Ltd. NEWSLETTER No. 24, September 1988.

The Buddhist Hour Radio Broadcast on Hillside Radio 18 February 2001, (our reference: radio126).

Cartier-Bresson, Henry, in “A Dictionary of Contemporary Quotations”, 1982. David & Charles, Great Britain, p. 74.

Venerable Phra Rajadhammanidesa (Rabaeb) Thitanano. “Great Reply to Global Questions”, published by The Buddhism Promotion Centre of Thailand, Wat Borvoranives Vihara, Bangkok, Thailand, pp. 332-336.

Meade, Kevin. “Showers unlikely on the coast”. The Australian, 19 August 2002, The Nation, p. 3.


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Document Statistics

Counts
Words: 1845
Sentences: 97
Paragraphs: 70
Syllables: 2865

Averages
Words per sentence: 19.0
Sentences per paragraph: 1.4

Percentages
Passive Sentences: 31

Readability Statistics
Flesch Grade Level: 12.8
Coleman-Liau Grade Level: 13.6
Bormuth Grade Level: 10.6
Flesch Reading Ease Score: 50.6
Flesch Kincaid Score: 10.5


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