The Buddhist Hour Radio Broadcast Archives
Broadcast 281
For
Sunday 15 June 2003
This script is entitled:
“A
Five Day Course on developing the will to be practical”
The Winter Five Day Bhavana Course was held at our
Temple from 6 June 2003 to 10 June 2003
The main task of the
five day course was to encourage Members to be practical and teach
them how to increase their volition (the will to do) by a factor of
ten at least.
Our Teacher John D. Hughes returned home on the
last day of the course from Maroondah hospital to our Centre and
Temple at 33 Brooking Street on Tuesday 10 June 2003.
We thank
the Venerable Members of the Sangha, the Devas and Devatas, all the
Doctors and Staff of Maroondah and Angliss Hospitals, Anita M.
Hughes, Amber, Joel and Max, our Members and the many friends who
have helped in many ways with the recovery of our most Venerable
Teacher John D. Hughes.
His wife Anita Hughes’ dedication
saved his life.
In preparation for our Teacher’s return
his living quarters and the Temple were cleaned during the five day
course.
Activities included gardening, chanting and making
offerings on all the inside and outside altars to strengthen the
Buddha field.
Over the course, Members developed skills in
harmonising between Members’ Buddha Dhamma practice by the Way
of the Garden and in the way of fundraising.
The garden is the
repository of the four seasons, the natural factors of change. Our
Chan Garden is a rather grand teaching aide and because of this
function, the calligraphy on the four gates refer to it as a
“Heavenly Buddha Dhamma Garden”.
Within the
boundaries of our heavenly garden, human beings learn the first
fundamental of life, that all things change. Change means
unsatisfactoriness (in Pali - dukkha). Most beings wish to slow down
this natural deterioration caused by change. The modern world of
physics shows disorder increases with time because we measure time in
the direction in which disorder increases.
Our heavenly
garden is designed to calm and delight many 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, that the
seasons bring, ensures our Members do not suffer from fatigue and
lifelessness, which can occur when 'boxed' in a traditional
workspace. Most new plants are given to us as gifts.
Where
possible, the good things handed down to us by our forebears, such
as, for example, our garden structure ought to be preserved. Some of
our trees are estimated to be eighty years old.
This garden
attracts much wildlife including many possums, birds and insects. One
earlier student of our Centre reported an annual bird count of over
120 different species of local birds that visited our garden over the
four seasons. She was an English bird watcher.
The water ponds
we built have saved the lives of many birds during drought and
bushfires. Our fruit trees and local bushes also provide food for the
birds.
In addition, we offer nutritious birdseed to itinerant
birds every day. We have a built a vast aviary without bars. We pay
no parrot tax, nor owl levy. Our tactics are affordable because
birdseed is donated or grow on our trees and shrubs. If we buy it, it
is not too expensive.
As the argon spectral band sets in the
West, the birds settle down for their evening rest and so do we
because we, like them, have not gone beyond circadian rhythms.
The
“Way of the Garden” is the “Way of Action”. Some
persons lack the skills needed in knowing what to add to the soil and
how. They must learn by reading suitable garden books.
The Way
of the Garden is difficult to understand and may be compared to
bringing one hundred water brooks under one bridge.
The
ecosystem at our Centre is complex.
The pH of the soil is
controlled for allowing optimum growth of many different plants.
Native ferns like clay have a soil of pH 1.
Dull minds
cannot recreate beautiful gardens or concentrate on practice of the
Chan Way of the Garden.
The Way of the Garden also helps us
understand such matters as the two other fundamental properties of
human existence, namely, unsatisfactoriness (Pali - dukkha) and the
lack of a permanent self (Pali - anatta). The short time available
does not permit us to elaborate on the other methods whereby these
two fundamental aspects of human existence can be known, each for
himself or herself. No killing is fundamental.
Suffice to say,
insights from the Way the Garden can extend to wisdom concerning all
three fundamental properties of material existence. Direct knowing of
these three properties leads to path entry (Pali - nibbana).
Even
partially understanding the ecosystem and four seasons opens up a
whole new world of perception: a world where we see a droplet of
water as it is; a droplet of water in Summer, a droplet of mist in
Autumn, a droplet of frost in Winter and a droplet of dew in Spring.
We can see phase changes of water.
Plants and our bodies run
off water solutions of salt and minerals. Many persons need to drink
more water to be healthy. We estimate 40% of Australians start to
dehydrate every day. In summer hot days, we recommend one litre per
hour for vigorous outside activity.
The Way of the Garden is
difficult to understand and may be compared to bringing one hundred
brooks under one bridge. The bridge represents the wisdom mind that
understands that the process of re-creating the garden is not just a
mere folly but an active training ground for developing the human
qualities of loving kindness, compassion, patience, generosity and
trust.
Excavating to the right level to bring a hundred
brooks together under the one bridge is an exercise in patience
because no sooner have we damned one brook than it overflows its
banks, fed by the other brooks. It was not the brook itself that
overflowed but the watershed from the other brooks.
Chan
implies meditation and action that does not overflow.
Wise
persons use this method to remove antisocial attitudes such as the
culture of poverty and the culture of ill health. When this training
is successful the student understands that the Centre’s garden
is an extensive Chan garden and many benefits arise from working in
it, in sometimes rigorous conditions.
The Chan Teachers use
many Buddhist methods to drive the students sane and stop their lack
of morality.
However, we will only teach those who have
requested to be taught. We hope to generate sufficient interest for
you to request to be taught. Unwholesome minds cannot build beautiful
gardens because of the outpourings of the overflow of mental
defilements make discord, not harmony.
We desire you to make
the will for more causes for the long time preservation of this
suitable Dhamma environment for the practice of Chan by building
trust between involved people.
Patience is the necessary
virtue that builds a foundation of tolerance.
Patience is
advised when any afflictions arise, internally or externally, of
body, speech or mind.
Remember that Temples are places where
the Buddha Dhamma is taught. It is a special place where persons can
learn and practice Buddha Dhamma. Great merits can be achieved by
maintaining Temples in an appropriate manner with no killing.
Over
the Five Day Bhavana Course one Member saw for herself that all
things are impermanent.
The Pali term for impermanence is
anicca.
To view phenomena as impermanent is right view in Pali
samma-ditthi, it is wisdom in Pali panna.
Well kept gardens
welcome new visitors. One mental factor needed to greet new persons
is friendliness (in Pali adosa).
Another Member looked at
increasing her will to help the Temple and to help the Buddha Sasana.
The will-to-do is a part of the Buddha Path.
In the
Pali language the word cetana can be defined as volition, intention
or will to do.
Cetana acts on its concomitants, acts in
getting the object, and acts on accomplishing the task; thus it
determines action.
According to Anguttara Nikaya (VI. 13),
Buddha remarked: “Volition is action (kamma)… for as soon
as volition arises, one does the action, be it by body, speech and
mind.”
Similarly the Pali word chanda has been translated
as ‘conation, intention, wish, desire or will’ by several
authors. The chief characteristic of chanda is ‘the wish to
do’.
Also a ‘desire for something’ without any
attachment to the thing is called chanda. Chanda is an ethically
neutral psychological term.
Cetana or the will to do is the
basis of all Buddhist development of the mind. It makes things happen
in the world stream.
Another student reflected that it is
important to have a quiet mind if you want to learn Buddha Dhamma. A
hyperactive or buzzy mind may still be able to make merit but is
difficult to teach or even unteachable.
She reflected that
persons who work with Information Technology process much information
very quickly and so need to moderate their usage and know when to
take rest breaks.
This student reflected that if you do not
balance working in the garden with rest then you shorten your life
from burn-out.
Another Member worked on building a new
bathroom. Working on sanitary systems is a very important and
meritorious task as they prevent sickness.
One Member
understood that offering food to others with a generous mind (in Pali
dana) is an important cause of long life practice.
Another
Member learned that by establishing strong volition (in Pali cetana)
at the beginning of a project makes it easier to carry through to
completion.
This Member practiced being practical about the
balance between energy and rest.
When you know the noble
reason for your work it is easier to complete. Two Members worked
together in harmony and the applied what our Teacher taught by
sitting and enjoying the work that was done over they five day
course.
By being aware of the mandala of the Temple and length
of the course this Member worked in as many areas as possible.
This
week we continue with the ongoing projects.
The will to write
about the five day course was needed. Abhidhamma Paper No. 51 was
written and delivered at 7.30pm to 8.30pm Tuesday 10 June 2003.
New
Members sat and learned the approach we use to writing this high
Dhamma.
The Brooking Street Bugle 89 was published on 10 June
2003.
The nomination forms for the Annual General Meeting
election are prepared.
The will for Members to organise weekly
rosters has been strengthened. There are nine different rosters due
to our complexity.
We will still need to publish Longhair
Volume 2 No 2 our I.T. technical journal.
The bedroom is
equipped with medical equipment on loan from the hospital.
We
need to train a few of our nurse Members to learn the needed caring
skills from Anita Hughes how to operate safely the caring equipment
and schedules for John D. Hughes.
There cannot be a reversion
to the former methods of Teaching used by our Teacher because it
consumes too much of his life force.
Our Centre can develop
driven the will to give practical Teaching.
The complex nature
of our global centre operations demands persons who are practical in
tracking our support systems.
We have will to be a
satta-deva-manussanam Temple. This means it is for humans and Devas
and Devatas who help us.
When confidence in the Buddha Dhamma
is evident, there will be the will to maintain our Temple in
accordance with 18 characteristics taught by the Buddha and our
Temple will remain a suitable location.
We have perfected a
Temple – we will keep it that way. We need persons to help us
with the will to maintain our Temple.
Our Garden Raffle will
be drawn on 24 June 2003. You may buy tickets for $2 each at our
Camberwell Market Stall today or telephone Frank Carter on 9754
3334.
If you would like to help us in any of our Temple
activities please contact us at the Centre on 9754 3334.
May
confidence in maintaining and will to help a suitable Temple and Chan
Garden arise in you.
May suitable persons get the will to agree to
help our Temple continue.
May you develop your will to be well and
happy.
May all beings develop the will to be well and
happy.
This paper was written and edited by John D. Hughes,
Julian Bamford, Frank Carter, Evelin Halls and Pennie
White.
References
Buddhist Hour radio script 132,
11 March 2001: "Developing the Perfection of Patience",
http://www.bdcublessings.net.au/radio132.html
Buddhist Hour
radio script 197, 11 November 2001: "Misunderstanding the Four
Seasons", http://www.bdcublessigs.net.au/radio197.html
Buddhist
Hour Radio Script 252, 24 November 2002: "The importance of
maintaining sustainable Temples",
http://www.bdcublessigs.net.au/radio252.html
Fitzallen, Melva,
1992. “Understanding the Four Seasons; Understanding Ch’an”,
Buddha Dhyana Dana Review, Volume 2 No. 3, September 1992, pp. 4-8,
Melbourne: Buddhist Discussion Centre (Upwey) Ltd.
Hughes,
John D. Dip.App.Chem.T.T.T.C. G.D.A.I.E., Nicolas S. Prescott. BSc
(Hons). M.B.A. and Julie M.O'Donnell. “Comment on Three Years
and Three Moons Teaching of Prajnaparamita at the Buddhist Discussion
Centre (Upwey) Ltd.”, June 1995.
Hughes, John D.,
Dip.App.Chem.T.T.T.C. G.D.A.I.E., 1990, “Opening Speech: The Way
of the Brush and the Way of the Garden”, 4 Februray 1990.
Mon,
Dr. Mehm Tin (1995) The Essence of Buddha Dhamma, Mhem Tay Zar Mon,
Yangon.
SangPil, Park, 2001 “The Three Universal
Characteristics” Lotus Lantern Vol.3 No. 1 Autumn 2545 B.E., pp.
16-18, Korean Buddhist Chogye Order, Korea.
Counts
Words: 2083
Characters: 9963
Paragraphs: 80
Sentences:
121
Averages
Sentences per paragraph: 1.5 Words per
Sentence: 17.2 Characters per word: 4.6 Readability Statistics
Passive Sentences: 23%
Flesch Reading Ease score: 63.1
Flesch-Kincaid Grade Level score: 8.4
Readability Statistics
When Word finishes checking spelling and grammar, it can
display information about the reading level of the document,
including the following readability scores. Each readability score
bases its rating on the average number of syllables per word and
words per sentence. Flesch Reading Ease score Rates text on a
100-point scale; the higher the score, the easier it is to understand
the document.
For most standard documents, aim for a score of
approximately 60 to 70. Flesch-Kincaid Grade Level score Rates text
on a U.S. grade-school level. For example, a score of 8.0 means that
an eighth grader can understand the document. For most standard
documents, aim for a score of approximately 7.0 to 8.0.
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