The Buddhist Hour
Radio Broadcast Script 258
Sunday 6 January 2002
Today's
script is entitled: "Five Day Bhavana Course
held 27-31
December 2002"
Glossary
evaluate: to work out the value of;
to find out the numerical expression for; to express in terms of the
known.
harmony: agreement of feeling or sentiment;
peaceableness; concord
statistics: numerical facts or data
collected and classified.
Our Members regularly
meet in harmony, work in harmony and disperse in harmony.
Last
week a Five Day Bhavana Course was held at our Chan Academy
Australia.
Our Bhavana Courses offer Members the opportunity
to practice as goodly co-mates and improve their health and well
being.
We say: "Let goodly comates in the righteous life
come here and let those who have already come live happily".
These
are factors for increasing the longevity of any
organisation.
Building and maintaining the material assets
also increases the longevity of any organisation.
Our activity
is geared towards fulfilling our organisational objectives over the
next five hundred years.
By building the new kitchen at our
Centre the intention for a suitable comfortable working environment
is actualised.
Everybody contributes to activities and events
willingly.
One of our Members learned the benefits of applying
effort, determination and perseverance to work, while he was building
the new kitchen. He saw how the mind could easily go astray when
trying to concentrate on something. This builds will (in Pali
language cetana).
These three factors effort, determination
and perseverance are an antidote for wandering minds and are also a
request for liberation from laziness and stupidity.
The
Member realised that when building the new kitchen the aim is not
only to get it done quickly, but to realise the benefits and effects
the new kitchen has on others.
In the biography of Phra Mun he
explains that "Only through this degree of exertion and devotion
can the wonderful Dharma, unknown and undreamed of, be realised.
Methods other than this, are dubious as to their results."
"Nothing
good can come of itself without the effort of training and
patience."
"Whatever goal has not yet been reached
must be approached through the system of repetition called practice,
which requires effort and discipline. No goal or desirable results
can be achieved without endurance and devotion during the course of
self-training."
During our Five Day Bhavana Courses our
Members work in harmony on a variety of projects.
Our writers
make textual records of events and our photographers capture events
in pictures.
A word-smith is a person skilled in the craft of
writing.
As there are varying levels of adeptness in other
professional arts and professional crafts so too are there varying
degrees of competency held by word-smiths. There may be three levels
of word-smiths:
At one level, a word-smith has not overcome
the unwholesome cetasikas (unwise mental states) that cause what is
known in the Western World as "writer's block". This type
of word-smith would benefit from developing the will to do (in Pali
language, cetana).
At another level a word-smith may be
inhibited by a lack of suitable resources. This type of word-smith
would benefit from offering to others the resources he or she
believes they lack that is preventing them from becoming an
accomplished word-smith. Offering computers, donating computer
peripherals, printers, paper, other printer requisites and paying for
associated costs are good causes.
An accomplished word-smith
neither complains of "writer's block" nor lack of resources
and regularly publishes many works on a variety of topics and does so
with great joy. At our Chan Academy Australia we are well equipped
with word processing equipment and storage.
Our Temple's next
generation of word-smiths learn to use the grammar check in word
processing programs to compute the readability statistics of our
writing.
These statistics include:
word, character,
paragraph and sentence counts;
averages of the sentences per
paragraph, words per sentence and characters per word;
percentage
of passive sentences, and
the Flesch Reading Ease and
Flesch-Kincaid Grade Level scores.
Our writers evaluate these
statistics and apply the results as a check that we are maintaining
our written standards.
We refer to Oxford English, Fowler's
Modern Usage, King's English, The Cambridge Encyclopedia of Language
and The Australian Style Manual, to maintain our high international
standard of writing.
We avoid the use of sexist language in
our writing. The Australian Style Manual defines sexist language in
the following terms.
Sexist language is language that
expresses bias in favour of one sex and thus treats the other sex in
a discriminatory manner. In most instances the bias is in favour of
men and against women.
In language, men are considered the
norm for the human species: their characteristics, thoughts, beliefs
and actions are viewed as fully representing those of all humans,
male and females. This practice can make women invisible in language
or altogether exclude them. It can also lead to their portrayal as
deviations from this 'male = human' norm.
Women's linguistic
status is often dependent on or derives from that of men, which is
represented as autonomous. By relegating women to a dependent,
sub-ordinate position, sexist language prevents the portrayal of
women and men as different but equal human beings.
We write in
a style suitable for people that use English as a Second
Language.
David Crystal is one of the world's foremost
authorities on language. He is an internationally renowned writer,
journal editor, lecturer and broadcaster on language matters.
In
his book "The Cambridge Encyclopedia of Language" 1997
Crystal provides a commentary on the genre of conversation.
Crystal
writes that the kind of activity in which we engage in directly
influences the way we communicate. Activity influence is not
restricted to occupational environments. We also engage in many kinds
of activity in everyday speech and writing, such as gossiping,
discussing, quarrelling, petitioning, visiting, telephoning, and
writing out lists. Here too there are linguistic norms and
conventions, although they are usually more flexible, and the genres
are not so easy to define as those associated with more formal
activities.
In conversation:
The language is often
in-explicit, because the participants can rely on context to clarify
their meaning e.g. A: That's a nice one. B: It sure is.
There
is no careful thematic planning governing the way a conversation
proceeds; there are often changes of subject matter, and alterations
in level (even, in multicultural contexts, switching between dialects
or languages).
A degree of non-fluency is normal, while
participants spontaneously construct their sentences; one expects to
hear false starts, hesitation noises (er, um), pauses, repetitions,
and other 'errors' of performance.
Speech is usually quite
rapid, with many of the sounds of careful pronunciation being omitted
or altered in the interests of preserving naturalness and fluency; a
wide range of prosodic effects is heard, signalling the diverse
emotions which are encountered in conversations.
The clear-cut
sentence patterns known from the written language are often missing;
in their place are more loosely connected constructions, frequently
requiring the application of different grammatical rules from those
found in good writing or recommended by traditional grammars.
The
vocabulary of everyday speech tends to be informal and domestic,
limited and in-explicit, as speakers cope with difficulties,
attention and perception. In extreme (though not uncommon) cases,
empty nonsense words may be used, e.g. thingammajig, watchamacallit,
doo-da.
There is a great deal of usage variation on the part
of individual speakers, often involving the unconscious use of
non-standard or deviant forms.
We will not teach speaking in
this type of style. We discourage expressions of empty nonsense
words.
When Members describe their Bhavana experiences we get
them to rephrase into precise terms taught in Abhidhamma to date.
We
do not encourage slang but we understand that the slang of one
generation can become the standard English of the next, for example:
bus from omnibus
zoo from zoological garden
piano from
pianoforte
The font style we use for printed publications is
Bookman Old Style or Book Antiqua. We do not use this on the Internet
as some persons do not have these font styles loaded on their
computer.
We teach persons to broaden their view by increasing
their vocabulary and knowledge in a range of areas.
We
encourage development of vocabulary because without understanding the
meaning of words, the thinking of concepts involved in the knowledge
area would be difficult.
The study of a second language forces
an improvement in the understanding of English.
We want to be
ambassadors of skill in means to show lifetimes of learning are
possible.
Abhidhamma is being taught at our Chan Academy
Australia over the next nine years. Abhidhamma is the higher
doctrine.
The benefits of our recent study and practice of
the Abhidhamma are already beginning to surface.
When persons
become practiced in Abhidhamma they can understand each for himself
or herself the causes and effects that arise and cease in the
continuity of beings at every instant of the day.
Members are
not surprised by mundane occurrences because they understand causes
and effects, moment by moment.
One mundane approach to
understanding how
causes and effects of events can be researched
is through selective but voracious reading of a broad range of
subject matter over a period of time.
One student shared her
systematic approach to the study of Abhidhamma with other students
during the Five Day Bhavana Course. Her approach can be described
under four headings:
1. study each day
2. learn the
definitions and meanings of the Pali terms
3. to use the charts as
well as the text
4. review
We will continue to document
weekly lessons for the next nine years providing a systemised
approach to Abhidhamma.
We invite our readers to contribute to
these writings and we will publish their writings on our Buddha
Dhyana Dana Review Online journal at www.bddronline.net.au and
www.bdcu.org.au.
Our students are enjoying these classes and
maturing under these teachings.
Members are requested to bring
suitable offerings to the Abhidhamma Teachings each week including:
flowers, Basmati rice and reams of A4 paper.
Abhidhamma
classes continue every Tuesday evening at 7.30pm.
You are
welcome to make enquires about these classes by telephoning us on
9754 3334.
On day three of the Five Day Course one Member
learnt that, "It is time to stop practising and to start
doing".
He saw that the minds formerly cultivated were
unwholesome and if left unchecked would perpetuate.
Unwholesome
means a mind that cannot function to succeed in every day life and
play.
He found out that to come out of suffering a
practitioner can:
hold five precepts
know the root delusion,
and
overcome restlessness.
"I learnt that my
unwholesome actions were preventing me from accessing the cetasika of
proficiency of mental states."
The student was working on
removal of dry dead bamboo stalks, to reduce fire risk at the Temple.
By using the cetasika proficiency of mental states in Pali,
kaya-pagunnata, he knew which piece of bamboo was to be removed next.
Using this cetasika stops the breaking of Precepts, disorder and the
making of false statements. Using wholesome cetasikas such as
proficiency of mental states takes knowledge and merit to
sustain.
Kaya-pagunnata refers to the proficiency or
skilfulness of mental concomitants and consciousness in doing work.
The chief characteristic is the suppression of sickness in the mental
concomitants and in the consciousness.
Approximately 60
Heavenly Monks Ordination Certificates were stamped during the Five
Day Bhavana Course, using 22 carat gold paint applied by using the
Abbots stamp seal of a conch shell.
Members Frank Carter and
Julian Bamford did the stamping on the second day of the five day
Bhavana Course.
On New Year's Eve our Resident Practitioners
John and Anita Hughes guided Members in a Bell Puja as an offering to
the heavenly Devas and Devatas. The Puja was received and accepted as
nutrient.
The Bell Puja was held at the conclusion of the five
day Bhavana Course.
Before commencing the Puja our Teacher
instructed each Member to choose an instrument to play.
It is
important to make sure you have the right instrument. The students
were instructed to hold the chosen instrument and inform the deity
that it is to played in a Bell Puja. Then request permission to play
it. Without this permission the person would not be able to play.
Once established, students found that the Deva of the
instrument instructs you on what to do and how to play the instrument
correctly.
Before commencing the puja our Teacher instructed
students to choose an object in the room to focus on, one that is
good for your mind.
Some students were informed by the deva
of the history and purpose of the instrument they were to
play.
After selecting to play a tambourine one Member learned
that there were two ways it can be played. One way like bells and the
other way as a drum. The tambourine had been used for both Buddha
Dhamma and non Buddha Dhamma purposes such as Slavonic dances from
Eastern Europe.
Other instruments such as the dorje bells are
used for Buddha Dhamma purposes only.
One Member noted that
participating in the puja stills the mind. Another the importance of
keeping your mind inside. The Puja is an offering in gratitude of the
Devas and Devatas help and is used as a request that they help us in
the future.
A number of students played hand cymbals. One
learned that they are used for healing, and while hand cymbals are
not particularly used for Buddhist practice, this particular set had
only been used for Buddhist practises.
She became aware after
the puja that the cymbals were very old and that they depicted
pictures of dragons in the sky.
Another Member noted that the
Bell Puja plays itself, we each just happen to be holding an
instrument.
The sound is nutrient to the heavenly deities.
The Puja shatters any negative minds only allowing good minds to be
cultivated.
When asked what he had learned, another student
noted playing the instrument works to takes the dust off the mind.
Participating in a Bell Puja requires a large amount of
merit.
At the conclusion of the puja our Members expressed
their gratitude in a series of speeches thanking our Teachers John
and Anita Hughes, without whom they would not be able to do the puja.
The Members participating were: Lisa Nelson, Amber Svensson,
Julie O'Donnell, Pennie White, Kate Ryan, Evelin Halls, Julian
Bamford, Leanne Eames and son Jay, Brendan Halls and Jason
Glasson.
The Puja was recorded on audio tape and with digital
camera.
Photographs of the Puja will be available for viewing
with the Online edition of the Brooking Street Bugle.
The
application of things learnt at the Chan Academy Australia are very
valuable.
Recently one of our Members bought a new house and
arranged for other Members to hold a Protection and Blessing Puja at
her home.
The Puja was held on 1 January 2003. Our Members
chanted as they have learnt at our Temple.
Members welcomed by
Leanne and Jay Eames to their new home were our President Mr.Julian
Bamford, Jason Glasson, Lenore Hamilton, Kate Ryan, Amber Svensson
and Pennie White.
This Member has spent several years in Japan
and works from home as a commercial translator from English to
Japanese and Japanese to English. She brings the best of Buddhist
culture to our community.
A painted wall scroll was presented
to the new home owner as a house blessing gift from John and Anita
Hughes.
The Puja was held to protect and warm the new house
for the new owners. Offerings of light, flowers, texts, sweet rice
and milk, water, jewels, dark grape juice and sweet round biscuits,
were made to the Buddha Dhamma Sangha.
The Puja chants
were:
Vandana (Salutation to the Buddha)
Pancasila (Five
precepts)
The Three Refuges
Qualities (Attributes) of the
Buddha Dhamma Sangha
The Five Groups
Paramita-Metta (Loving
Kindness Merit)
Statement of the Law of Karma
The Group
Protection
The Quails Protection
The Fearlessness
Protection
Dedication of Merits
Mindful Direction of the
Merits
May all beings be well and happy
Sadhu Sadhu
Sadhu
Revise Mantra
The benefits of this Puja are:
Protect the area from fire and explosions
Prevent
sickness
Brings wealth
Rich soil
We now chant the
following extended version of 'May all beings be well and
happy':
May I be well and happy
May you be well and
happy
May all beings in all the ten directions, near or far, seen
or unseen be well and happy
May all beings be well and happy
This
extended version is now included in our daily chanting and in our
radio broadcasts.
Our Members regularly meet in harmony, work
in harmony and disperse in harmony.
The Five Day Bhavana
Course held at our Chan Academy Australia four times each year
provide our Members the opportunity to practice as goodly co-mates
and improve their health and well being.
We say: "Let
goodly comates in the righteous life come here and let those who have
already come live happily".
These are factors for
increasing the longevity of any organisation.
If you keep
coming to the Temple, day in day out, the years go by until you find
you have spent half your life at the Temple.
The merit that
you have made affects your minds, and your minds get better. The
student comes to see it is a noble action to preserve, to continue to
come to the Temple. No matter how hard it might be, no matter
whatever might happen, continue coming to look after the Temple and
the Teacher.
If you can do that and be happy about doing it
then you will come to true happiness.
With the merit made by
your own good actions, the Teachers help you decide what you really
want to do in the future, not just this life but many future lives.
May you meet with friends in harmony, work in harmony and
disperse in harmony.
May you work to increase the longevity
of Buddha Dhamma Temple this life and in the future.
May you
develop determination and perseverance in your Buddha Dhamma
practice.
May you become practiced in Abhidhamma to understand
for yourself the causes and effects that bring happiness in your own
life.
May you become a word-smith skilled in the craft of
writing.
May you become an ambassador of skill in means to
show lifetimes of learning are possible.
May you be well and
happy
The authors and editors of this script are John
D. Hughes DipAppChem, TTTC, GDAIE, Anita M. Hughes RN Div1, Julian
Bamford BA(AppRec), Leanne Eames BA, MA., Jason Glasson BA(Hons),
Amber Svensson and Pennie White BA, DipEd.
References:
Crystal, David (1997) The Cambridge Encyclopedia of Language,
Second Edition, Cambridge University Press, Cambridge, pp. 52-53,
61
La Trobe University (1978) Heinemann Australian Dictionary,
Heinemann Educational Australia, Second Edition.
Mon, Dr. Mehm
Tin (1995) The Essence of Buddha Abhidhamma, publisher Mehm Tay Zar
Mon, Yangon, Ch. 2, pp. 76-83.
Nyanasampanno, The Venerable
Phra Acharn Maha Boowa (Compiled by) (1982) The Venerable Phra Acharn
Mun Bhuridata Thera Meditation Master, Wat Pa Barn Tard, Thailand
cited in Buddhist Discussion Centre (Upwey) Ltd. (2002) Buddha Dhyana
Dana Review, John D. Hughes (Editor), Vol 12. No.7 available at URL
www.bddronline.net.au accessed on 4 January 2003.
Hughes, J.
D. & A. M.; Bamford, J., Halls, E.; Svensson, A. & White, P.
(2002) 'Savoir faire developed for increasing the depth of knowledge
fields and friendliness on our web sites for the period 2001 to
2002', Buddhist Discussion Centre (Upwey) Ltd. , available at URL
www.bddronline.net.au
Onions C.T. (Editor) (1973) The Shorter
Oxford English Dictionary, Clarendon Press, Oxford UK.
Cole
and Prince (1994) Style Manual for Authors. 5th Edition, Australian
Government, pp.106.
Chan Academy Australia (2002) New Year
Bell Puja Recorded 31 December 2002, Buddhist Discussion Centre
(Upwey) Ltd, Melbourne, Australia.
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Accordingly, we accept no
liability to any user or subsequent third party, either expressed or
implied, whether or not caused by error or omission on either our
part, or a member, employee or other person associated with the Chan
Academy Australia (Buddhist Discussion Centre (Upwey) Ltd.)
This
Radio Script is for Free Distribution. It contains Buddha Dhamma
material and is provided for the purpose of research and study.
Permission is given to make printouts of this publication for
FREE DISTRIBUTION ONLY. Please keep it in a clean place.
"The
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© 2002. Copyright. The Buddhist Discussion Centre
(Upwey) Ltd.