The Buddhist Hour Radio Broadcast Archives
Buddhist Hour
Radio Broadcast on Hillside 88.0
FM
Broadcast 308 for Sunday 21 December 2003
This
script is entitled: Will you have a first class death?
Knowing what beneficial actions to perform for the
dying and dead person is the noble duty of the person's family and
friends.
In Buddha Dhamma, death is not all gloom and doom.
One can prepare to have a good death.
It is seen merely as a
change of station - from this life to the next birth segment.
The
emphasis is placed on having a good death to secure a good rebirth.
Whether you get a first or second class ticket as you change stations
is dependent on how good you are at dying.
How good you are at
dying is dependent on how much merit you have, how many good actions
and causes you have made in your lifetime and how much practice you
have done on the dying process itself during your life.
To
understand the actions performed at death by Buddha Dhamma
practitioners, we first need to recollect the Buddha Dhamma view on
the death process.
The Buddha found that human beings consist
of five groups:
Pali : rupam (which is materiality or form or
the body),
Pali : vedana (feelings or the sensation in the body),
Pali : sanna (our sense of existence, our perceptions or memory),
Pali : sankhara (all kinds of thoughts, moral and immoral)
Pali
: vinnanam (our consciousness, such as thinking or knowing with
intention.)
These five groups all have the same marks of
existence or characteristics. There are three marks of existence,
namely :
Pali : Annica - which means impermanent
Each of
the five groups is impermanent - prone to change.
Pali : Dukkha -
which means sorrow, suffering and unsatisfactoriness
Each of the
five groups is unsatisfactory- causing sorrow.
Pali : Anatta -
which means no-self, no I, no me, no my.
Each of the five
groups has no permanent self that owns them.
These 'five
groups' are all that 'make up' an 'individual human being'.
The
human being is a collection of these five groups, whether male or
female. Of the five groups, one is material and four are mind
related.
The first one is called rupa (in Pali) and is
approximately translated as materiality or body and is the most
evident .
It is so evident that some persons think they are
only their body.
According to the teachings of Lord Buddha,
at death the five groups fall apart - with consciousness being the
last to leave.
It is the accumulated kamma of that human
being that gives rise to their next birth segment.
This
process is likened to the process of lighting a new candle from one
that is about to extinguish.
The body of the deceased is not
touched or moved for eight to ten hours immediately after death. This
is to allow the consciousness to leave the body without being
interrupted or held back.
Where and what form the
consciousness takes is dependent on the accumulated kamma made by
that human being in recent and previous birth segments.
There
are six realms in which one can take rebirth – the human realm,
the heavenly realms, animal realm, hungry ghost realm, azura or
warrior realm and hell realms.
Rebirth occurs according to
the causes generated by that person's actions in their previous
births and by the state of mind at the time of death.
Therefore
it is most important to keep the dying person's mind calm and secure.
Buddhist meditation on death and dying is recommended to
prepare persons for this critical event.
Usually the person
closest to the dying person, a relative or friend, can keep them calm
by sending loving kindness to them, reminding them of what is
happening, recollecting their beliefs and by having members of their
religious order bless them and recite prayers for them.
In
John D. Hughes' case, chanting of Buddha Dhamma texts and prayers was
done by Venerable Monks and by his wife and family, students and
friends. A 24-hour vigil was maintained over him.
A Buddha
Dhamma altar had been set up in the hospital room.
A total of
nine Venerable Monks chanted for Master John D. Hughes soon after he
passed away.
His wife and two close friends chanted while he
passed away and prior to his death one Venerable Monk and one
Buddhist teacher had chanted and blessed him.
The Venerable
Master Ru-sun said that we can see that Master John Hughes had done
good actions in the past - as a result he had 20 persons - 9 of them
members of the Sangha, chanting for him - there was so much merit
generated for him, he can choose whichever heaven world he wishes to
go to.
The death of Master John D. Hughes gives us an example
of a first class death.
After death, merit can be transferred
to the deceased in their new rebirth. Buddhist practices for the dead
center around this knowledge.
Master John's body was taken
back to the home 8 hours after he died and embalmed the following
morning at the funeral parlor. Offerings of light and flowers and
incense were made continuously to make merit on his behalf.
Offerings done on behalf of the deceased can help them gain
better rebirths or improve the conditions they are in.
Master
John D. Hughes' body was returned to the home for the rest of the
week leading up to the funeral.
For six nights after death,
Venerable Sangha members came to the house and performed Puja
(blessing ceremony) for John David Hughes.
The Venerable
Sangha members chanted Buddha Dhamma texts and prayers and guided
family, students and friends of Master John D. Hughes in making merit
for him and transferring the merit to him.
Offerings of gifts
were made to the Venerable Monks of flowers and material items by the
family, students and friends to make merit and make causes for John
D. Hughes to receive such items in his current rebirth or future
births.
On the seventh day the funeral ceremony was held.
Family members, students and friends offered lunch (dana) to the
Venerable Monks saying the words:
Venerable Sirs, We would
like to offer this food to the Sangha (Venerable Monks) for the
benefit of John David Hughes. May he be well and happy and his good
fortune continues to give blessings to himself and others. Saddhu
Saddhu Saddhu (well done)
This is called making punna (or
merit) for the dead.
The ceremony continued with Master
Ru-Sun Abbott of Yun- Yang Temple and Members of the Yun- Yang temple
performing puja (blessing ceremony) for Master John D. Hughes in
celebration of his Bodhisattva action. The name Bodhisattva is given
to a person who takes rebirth specifically for the sake of helping
all sentient beings ( including ones self) meet the Buddha Dhamma,
know the Buddha Dhamma and follow the Buddha Dhamma.
Family
members, past and present students of Master John D. Hughes and
friends were guided in chanting, prayers and offering of incense to
Master John D. Hughes in his new birth segment.
In his speech
to Master John D. Hughes, Master Ru-Sun formally requested that
Master John D. Hughes consider coming back to this world to help the
sentient beings still remaining.
Master John D. Hughes' body
was cremated and his ashes returned to his home. Evening chanting
continues for him up to 7 March 2004 - 100 days after his death.
On
this day a ceremony will be performed of placing his remains in the
Stupa built on the premises.
The thought of individuality is
caused or supported by clinging to the five groups.
The Lord
Buddha taught that:
we are just a body-mind, five
groups,
without any ignorance no wrong is done,
this is the
path to true happiness,
to true and wise friendships.
When
one is entirely free from attachment to the body and mind one is
liberated.
So we cultivate strong mindfulness to see our
being as it really is, to attain a peaceful state and find
"enlightenment".
The Buddha does not ignore or
neglect the body, but he gives pride of place to the human mind. Here
you have the five aggregates or groups.
Only one is material,
the other four are something to do with the mind. This is matter,
materiality or form (rupa), and this is mind - vinnanam
(consciousness);
The other three are vedana (feelings), sanna
(perceptions and memories), and sankara (thoughts), and these are the
contents of the mind.
It is not easy to understand ourselves.
Knowing that there is a way is a cause for celebration.
So,
in meditation we practice to come to right view (samma ditthi) of our
human condition.
Come to our December Bhavana course and
maybe you will find out.
The title of this year's Bhavana
course is "What are you made of? Sugar and spice and all things
nice or snails and nails and puppy dog tails?
The course will
run from Friday 26 December 2003 to Wednesday 31 December 2003 at our
Temple at 33 Brooking Street, Upwey, Victoria, Australia.
Some
things we will do at the course will include the study of:
"The
Sutra of Visualising the Buddha of Immeasurable Length of Life"
guided by Master Francisco So;
Merit making activities such as the
building of the new kitchen and fire reduction;
Chanting for
Master John D. Hughes in his new birth;
Bhavana meditation: "What
do you know about yourself?"; Gap analysis of the student's view
of themselves;
Offerings to Padmasambhava and cleaning of altar;
"Getting to know that we are a Temple connected to
Padmasambhava" - Padmasambhava healing;
"Teaching on
the body" - Sitting and walking meditation.
For more
information about this course, please ring us on (03) 97543334.
May
you be well and happy.
May you achieve a first class life and
death.
The consequence of non practice this life is really
and, literally speaking, the causes of oceans of tears, each for
himself or herself.
It is true without doubt, that beings
have accumulated more tears than the water in all the oceans of this
world, over so many past lives, their tears could be termed
"countless".
Yet every tear shed is without purpose
being caused by himself or herself by unwise actions.
The
result of poor practice is oceans of tears.
Master John D.
Hughes is an example of a life well lived -well practiced in Buddha
Dhamma, in doing good actions. Continuous good action will stop the
flow of tears one day.
Messages from Master John D. Hughes'
Buddha Dhamma colleagues continue as they recollect his life and
work.
Henry DANG, J.P Secretary-General, B.F.A, Chairman,
Standing Committee on Unity and Solidarity, World Fellowship of
Buddhists wrote a message to the President and Members of B.D.C.U
this week:
"I am very sorry to have learned about the
passing away of Mr John Hughes, Founder and Abbot of BDCU. On behalf
of the Buddhist Federation of Australia and the WFB Standing
Committee on Unity and Solidarity. I wish to convey to you our
sincere condolence.
May Mr John Hughes rest in peace and
enlightenment.
May you all be well in the Dhamma."
Ms.
Piyaporn Erbprasartsook, World Fellowship of Buddhists Advisor, wrote
in her message:
Dear Anita,
I was shocked to learn
about John passing away!
I'll pray for John from tonight
onward. I believe with his good deeds while he's with us will bring
him happiness and peace in the heaven.
Let us pray for him,
John D. Hughes.
I hope everyone of you is in good health and
happy.
Take care.
Yours in the Dhamma.
Dr.
Ranjith Hettiarachi, President, Buddhist Foundation Australia, 30
Station St, Fairfield, Victoria wrote an address he presented at John
D. Hughes' Funeral – 6 December 2003 at BUDDHIST DISCUSSION
CENTRE, UPWEY:
Mrs. Anita Hughes and Family,
Dear
Friends of Master John Hughes,
I am most thankful to the
family of John Hughes for the opportunity given to me to address this
gathering as the President of the Buddhist Foundation Australia and
on behalf of the Regional Centre in Melbourne for the World
Fellowship of Buddhists in Thailand.
On this day, as we lay
the remains of Master John Hughes to rest, we recall, recollect and
reminisce his illustrious role in the services to the Dhamma and to
the World Buddhist community during his current birth segment.
Born
a Christian by faith and driven by sheer Kammic destiny, he was most
fortunate to embrace and seek solace in the Dhamma. When asked about
his decision to do so, he attributed it to a Kammic determination of
a past birth. He founded and led the Buddhist Discussion Centre in
Upwey, Victoria from its inception, right on to the time of his final
illness in November 2003.
My first experience of John was in
Oct- Nov 1988, when he was paying his respects to a visiting
Mahanayaka Thera from Sri Lanka. I was pleased that he had made
in-roads to a Sri Lankan temple. Later, I learnt that he did so with
many other temples and centres of various traditions and cultures
within Australia and elsewhere in the world. He was clearly one of
the most successful proponents of a global Buddhist Community.
John
made a unique contribution towards our Australasian Buddhist
Convention of 2002. John's Centre was the only Buddhist organisation
to respond in writing, expressing his pledge of support to the
Convention. A period of illness and convalescence did not deter him
from presenting himself with his team at the preliminary planing
meeting. He assigned three of his most senior members to our steering
committee as a mark of his committed support to the Convention. John
was most resolute in his visions of a fruitful outcome for the
Convention.
Minutes before the Opening Ceremony of the
Convention, thinking that I could be nervous, he whispered to me
"don't worry Ranjith, I can see clusters of Celestial Beings
around you and the Hall to protect you and the Convention all the
way." And, so they did, since it turned out to be the best
Convention the Buddhist world had seen.
In December 2002,
when our Foundation was invited by the World Fellowship of Buddhists,
to take up Regional Centre status for Melbourne, John Hughes was most
gracious in providing an unsolicited, full endorsement to our
application, which obviously was successful and our Foundation became
the second Regional Centre for Melbourne. Such was the
large-heartedness and such was his confidence in the Buddhist
Foundation Australia.
A gesture, that most of those who
attended our Buddhist Symposium in August 2003 would remember for a
very long time would be John's courage on that winter's night.
Following two strokes, a severe heart attack and a cardiac
arrest, that hospitalized him for many months, he turned up at the
Symposium on a wheel chair with a suction machine for his
Tracheotomy.
Master John Hughes was a fine leader and a
teacher to the members of his Buddhist Centre. He groomed a fine set
of well disciplined, dedicated and devoted young men and women, in
whom we have seen young Buddhists of exemplary conduct, decorum and
manner.
Out there in the Buddhist world, he contributed much
as the leader of the Regional Centre for the World Fellowship of
Buddhists as Vice President for many years.
It is with much
sadness, that we reflect upon the great loss of a charismatic
Buddhist leader of many visions and enriched experiences. The
Buddhist world will no doubt miss his courageous leadership and far-
sighted visions.
According to the Buddha's Teachings, we
would have known John Hughes in many past birth segments and we
sincerely hope that we will be associated with him in many future
birth segments in our services to the Dhamma.
In conclusion,
reflecting upon the last words of the Buddha, (which to my surprise
he has included in his final message) :-
VAYA DHAMMA
SANKHARA, APPAMADENA SAMPADETHA
Which means, "subject to
change are all component things, strive on with diligence".
We
offer our heartfelt condolences to John's dearly beloved wife Anita
and her family, and John's two lovely daughters Jocelyn and Rani, who
have followed the father's footsteps in their services to the Dhamma.
May John Hughes achieve the supreme Buddhist liberation of
Nibbana, at the earliest possible time during the course of his cycle
of future births !
FAREWELL DEAR JOHN !
SADHU ! SADHU !!
SADHU !!!
May all beings be well and happy.
This
script was written and edited by Leanne Eames, Evelin Halls, Lenore
Hamilton, Anita Hughes and Pennie White.
References
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