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Script 354 for Sunday 7 November 2004CE
2547 Buddhist Era


This script is titled:

Lumbini: “A Symbol of Unity in Diversity - The Foundation of World Peace”

The Second World Buddhist Summit will be held from 30 November to 2 December 2004 at Lumbini in Nepal, the sacred Birthplace of Lord Buddha - the Great Apostle of Peace.

The theme of the Summit is “Lumbini: A Symbol of Unity in Diversity - The Foundation of World Peace”.

The task of preserving and promoting peace in the global context has become more important and challenging now than ever before. It is with sincere hope that this Summit will have significant impact in attaining our common cherished goal of promoting peace and mutual understanding between nations and the peoples of the world.

This important Summit is expected to be attended by Royal dignitaries, Heads of State and Government or their High Level Representatives, Venerable Monks, Venerable Nuns and Eminent Buddhist Scholars.

The Summit shall include in its program the presentation of three theme papers.

a. Indispensability of Peace in the Present World Context by Venerable Dr. Sugandha Mahasthavir.

b. Lumbini Development and International Co-operation by Mr. Sunao Miyabara.

c. Developing Lumbini as a World Peace City by Mr. Karna Shakya.

His August Sovereign and Patron of Lumbini Development Trust His Majesty King Gyanendra Bir Bikram Shah Dev of Nepal will inaugurate the Summit on 1 December 2004 at Lumbini.

This Summit follows the successful first Summit held in 1998. It is expected that during the Summit deliberations will be made to guide humanity to propagate Lord Buddha’s teaching for promoting unity in diversity in the world. The concluding ceremony shall include the Presentation of the Lumbini Declaration.

The objectives of the Second World Buddhist Summit, Lumbini, Nepal are:

1. To promote Lumbini, the Fountain of World Peace, as a symbol of unity amidst diversity with peace and prosperity.

2. To develop Lumbini, the sacred birthplace of Lord Buddha as the World Peace City.

3. To emphasise on the indispensability of peace to make teachings of Lord Buddha meaningful in generating the feelings of fraternity, non-violence and peace in the world.

4. To seek international co-operation and involvement in completing the activities outlined by the Lumbini Development Master Plan in a phase-wise and time bound manner.

5. To render priority to local people’s participation in the conservation, preservation, development and management of the historical, archaeological and religious sites in the Buddhist circuit to ensure result orientated achievements.

6. To publicise and promote Lumbini and other holy sites as unique tourist destinations.

7. To apprise the national and international guests with the present status of infrastructure development in Lumbini (2nd World Buddhist Summit 2004).

The Lumbini Development Trust (LDT) has set a tradition of holding international conferences and meetings related with the teachings of Lord Buddha - the symbol of Peace, non-violence and international brotherhood. Such events as the Second World Buddhist Summit play a significant role to develop Lumbini as the Fountain of World Peace and a pilgrimage shrine for peace-loving people.

The Lumbini Development Trust (LDT) heartily appeals to all the peace loving people of the world representing different caste, creed, religious following and ethnicity to actively participate and support this noble endeavour.

Official information about Lumbini and the Lumbini Development Trust can be found online at website www.lumbinitrust.com.



In response to the sincere invitation and kind request from Deep Kumar Upadhyaya, Minister for Culture, Tourism and Civil Aviation and Chairman, Lumbini Development Trust, Second World Buddhist Summit Secretariat, Kathmandu Nepal, we would now like to read to you a paper prepared as our contribution to making the Summit a grand success.


We bow to the Triple Gem, The Buddha, The Dhamma, The Sangha.

We bow to the assembly gathered here on this auspicious occasion.

May this Summit be successful in attaining its goals.

This paper should be read with the viewpoint that the authors do not wish to disparage the motives or actions or intellect of other persons or their organisations.

Lumbini: A Symbol of Unity in Diversity - The Foundation of World Peace.

Ultimate truth does not change.

The Lord Buddha found the Dhamma and taught the Dhamma, beginning this Buddha Sasana, the present age of Dhamma Teaching.

It was at Lumbini that the Buddha Sakyamuni was born.

We are now over half way through this Sasana, the dispensation of the Buddha Sakyamuni that will last just 5000 years.

To study and practise the Buddha's teaching is the greatest gift we can give ourselves and the world, helping us to experience the joy and peace that can only come with non-attachment and service to others (Chantavich 2002).

What did the Buddha say about the causes of war and the causes for peace?

At one time the Lord Buddha prevented a war over a water rights dispute by getting the parties to agree that since human blood is more precious than water, it is not sane to spill blood to get water.

How did he do it?

It is this information, these teachings, that are needed today in the world. The difficulty is that many of the world's cultures do not know the underlying causes of war and peace.

The seeds of war are born in the minds of men, out of the roots of hate, greed and ignorance.

When neighbours quarrel in time war will surely follow like the cart wheel follows the ox.

When the causes for war are understood they can be recognised and a path of peace can be made.

The seeds of war can arise from the smallest community, and seemingly slightest of grievance. At Digha-Nikaya the Lord Buddha explained the conditions for communal stability to Venerable Ananda.

The seven conditions are:

1. To assemble repeatedly and in large numbers.

2. To assemble in harmony and disperse in harmony, so long as they do the business of the Order in harmony.

3. Introduce no revolutionary ordinance, break up no established ordinance, but live in accordance with the appointed charges.

4. To honour the elder brethren, men of many days and long ordained, fathers of the Order and men of standing in the Order.

5. To not fall subject to that craving which arises and leads back to rebirth.

6. So long as there shall be brethren who are fond of the forest life and lodging.

7. To establish themselves in mindfulness with the thought "Let goodly co- mates in the righteous life come hither in the future, and let those that have already come live happily."

As the Buddha Sasana enters its 2548th year, it is critical for Buddha Dhamma practitioners globally to be resolute and united in our efforts to preserve the Dhamma teachings for future generations to come.

To put Buddha Dhamma into the world is action that actively promotes peace and mutual understanding between nations and peoples.

War comes from the minds of people.

In Buddha Dhamma we see that war is the direct result of hate.

Peace can only come out of understanding how the world works.

In the Dhammapada it is written:

All tremble at violence
all fear death.
Putting oneself in the place of another,
one should not kill
nor cause another to kill. (D 129)

The Buddha Dhamma is the antidote to hate and war.

He who inflicts violence
on those who are unarmed,
and offends those who are inoffensive,
will soon come upon
one of these ten states: (D 137)

Sharp pain, or disaster, bodily injury,
serious illness, or derangement of mind,
trouble with government,
or grave charges, loss of relatives,
or loss of wealth,
or houses destroyed by ravaging fire;
upon dissolution of the body
that ignorant man is born in hell. (D 138-140)

The seeds of war are born in the minds of men, out of the roots of hate, greed and ignorance.

In 1591 William Shakespeare wrote of mans folly with the words, ‘O war! thou son of hell!’

War is the greatest plague that can afflict humanity; it destroys religion, it destroys states, it destroys families (Luther 1591).

In similar sentiment Lord Brooke noted it is ‘The perfect type of hell’ (Fulke Greville 1625).

To get rid of hate, greed and ignorance is to remove the seeds of war.

So our mission is to get every man, woman and child to lay the seeds of compassion, the seeds of wisdom, and by so doing we lay the seeds of peace in the world.

The Lord Buddha is the incomparable teacher of devas and men - deva manussanam (Abeysekara 2002).

From the time that our Buddha Sakyamuni first aspired to reach enlightenment and become a Buddha is a period of 300 thousand world cycles interspersed with twenty incalculable periods.

Through countless lives he was a bodhisattva.

To understand, to practise and to realise the Four Noble Truths is to realise the whole of the Buddhadharma (Sheng-yen Venerable Master, 2002).

The second Noble truth is that the fundamental cause of suffering is ignorance manifesting as greed, aversion and delusion. Ignorance in turn leads us to engage in actions that cause suffering. Action, the literal meaning of karma, includes overt actions as well as thoughts and words (Sheng-yen 2002).

So, writes Venerable Master Sheng-yen, what we call the origin or cause of suffering is actually karma - the force that propels existing conditions in our life to a future result, a kind of momentum that leads us in a certain direction.

It is a composite energy generated by the illusions and afflictions of sentient beings, causing them to engage in certain actions. These actions themselves plant further ‘seeds’ (causes and conditions) for further consequences. When the seeds ripen the resultant force becomes a potential that propels us into the future, leading us to particular experiences of suffering (Sheng-yen 2002).

Master Hsing Yun wrote in "Handing Down the Light" that each of our actions comes from a concept.

He noted that “I have always believed that concepts are capable of redirecting the course of history.” Now I believe even more that “religion is capable of redirecting the course of life.”

Historically in America alone, Buddhism did not reach beyond devotees of Eastern descent until the parliament of the World’s Religion’s in Chicago, 1893 - barely a century ago. And (in Europe,) the first Buddhist Preaching Society of Germany, was not formed until 1903 in Leipzig, Germany.

Looking back on China, Buddhism, which was first introduced from India, took 400 years of adaptation and harmonisation with Chinese thought and culture before evolving into the “Chinese version of Buddhism.” Likewise, it might be hundreds of years before Buddhism will take root and exert any influence elsewhere. Therefore, the grooming of those who are to be instrumental in helping globalize the Buddhist faith will be essential (Fu Chi-ying, Lui-Ma. 1996).

His Holiness the Dalai Lama notes: We have seen in this present age tremendous advances in the field of material development. As a result, there has been a marked improvement in the lives of human beings.

Yet, he observed, at the same time, we are also aware that material development alone cannot answer all of humanity’s dreams. Moreover, as material development reaches a higher and higher stage, we sometimes find that it brings with it certain complications, including more problems and complications for us.

He observed that, the situation of today’s world is completely different from the past. In the past, human communities and societies remained more or less independent of one another. Under such circumstances, ideas of a single religion, a monolithic culture and so forth, made sense and had a place in the cultural context.

The situation has completely changed with easy access between countries, communications and the world wide web, easy transportation, and so forth.

‘I know that in human history there have been a few cases where, through war, freedom has been won and certain goals have been achieved. But I personally believe that war cannot ever lead to the ultimate solution of a problem (H.H. Dalai Lama 1995).


Peace comes from both the realisation and the practice of Buddha Dhamma.

Chanting Buddha Dhamma sutras in Pali in a Temple in Australia puts Dhamma into the world.

Writing and broadcasting Buddha Dhamma papers on radio, converting them into digital format to broadcast globally through the internet is putting Buddha Dhamma into the world.

Families and friends meeting to join a Katthina Ceremony parade to then offer the robe to the Sangha is putting Buddha Dhamma into the world.

Creating a single online Buddha Dhamma exhibition for artworks from Temples on every continent is putting Buddha Dhamma into the world.

It is by walking the path that one may bring peace.

It is Dhamma in the hearts of men and women that creates the causes for world peace.

It is Buddha Dhamma that can remove the seeds of hate, greed and ignorance.

It is only through the application of Buddha Dhamma by himself or herself that we can remove the seeds of hatred and war.

It is by the power of Buddha Dhamma to eradicate violence and preserve peace this great mission can be won. Through keeping the teachings alive in our day to day interactions with one another.

Within our practice is the preservation of the written Dhamma.

As Buddha Dhamma practitioners working to keep the light of Buddha Dhamma in the world we must be heartfelt in our work to preserve and propagate the sutras.

The Buddha Sasana provides the perfect conditions for beings to access the Buddha Dhamma teachings – the teachings to liberate beings to full enlightenment.

His practise was of Perfecting Himself in each of the Ten Perfections or Paramita: It is the practice of peace in the world.



The late Master John D. Hughes was born in Australia in 1930 to non-Buddhist parents. He was active and engaged as a Teacher and writer on Buddha Dhamma for over forty years until his death on 29 November 2003.

He founded a Buddhist Organisation and a Temple at Upwey, in the State of Victoria Australia. It is now a well-equipped building and is the oldest operating Buddha Dhamma Temple and Buddhist library that has remained in the same location in the State.

Some of Master John Hughes' findings have been published in many overseas journals. For example his paper titled "How Our Buddha Dhamma Studies Will Be Modified by Recent Changes in Global Politics," presented to the World Buddhist University International Conference on Buddhism and World Peace. Published in the World Fellowship of Buddhists WFB Review Vol. XXXIX January to June 2002.

Over the last two decades, much of Master John D. Hughes' written output has been published in his Centre's publication, the Buddha Dhyana Dana Review, the paper version which used to circulate in over 40 countries.

Recent issues may be viewed on our internet site at www.bddronline.net.au. Our organisation thinks globally and now has 10 operating web sites, including the home site for the World Fellowship of Buddhists Standing Committee on Women.

We plan to place all past Buddha Dhyana Dana Review issues (with photographs) onto our web site www.bddronline.net.au

Over 47 years till his death in 2003, Master John D. Hughes taught over one million persons in 14 countries.



The three principles of universality taught by Buddhism are guarantee(s) for peace, namely:

1. Universality of the Law. By “Law” here is meant natural laws. The law of cause and effect applies equally to everyone everywhere. Everyone experiences the result of what he or she does. All beings are equal before the law of nature, without any supernatural intervention.

2. Universality of humanness. All people are fellow beings, as they all were born in this natural world order, being equally subject to birth, ageing, ailment and death. All desire happiness and shun suffering and all fear death. All lives should be respected. Any harm or abuse against any human being must be counted evil.

3. Universality of love. All people are friends, as they are co-dwellers, equal and sharing, within the same system of natural laws. Being subject to common natural fears and bearing mutual responsibility to solve human problems, people should treat all other beings with love, friendliness and compassion, that is limitless, unbounded, without distinction or discrimination of any kind’ (Dhammapitaka 2001).

May Lumbini be the Fountain of World Peace.

May the Buddha Dhamma practitioners continue to promote peace, mutual understanding, happiness and freedom around world.

May you be well and happy.

May all beings be well and happy.

Thank you very much.


This script was written and edited by Julian Bamford, Frank Carter, Evelin Halls, Anita Hughes, Jocelyn Hughes and Julie O'Donnell.


Bibliography:

Abeysekera, Radhika. Practising the Dhamma with a View to Nibbana. 2nd Edition. Publisher: The Corporate Body of the Buddha Educational Foundation, Taiwan, 2002

Appeal of Lumbini Development Trust on the Second World Buddhist Summit, 2004. Official brochure including Objectives of the Summit. 2004.

Chantavanich, Dr. Amrung. Buddhism and World Peace. Keynote Address - The World Buddhist University International Conference on Buddhism and World Peace. Published in The World Fellowship of Buddhists WFB Review Vol. XXXIX January to June 2002. Thailand.

Dhammapitaka, Phra (P.A.Payutto) Message. November 27, B.E. 2544 (CE 2001) The World Buddhist University International Conference on Buddhism and World Peace. Published in The World Fellowship of Buddhists WFB Review Vol. XXXIX January to June 2002. Thailand.

Fu Chi-ying. Lui-Ma, Amy (Translator) Handing Down the Light. The Biography of Venerable Master Hsing Yun. Hsi Lai University Press, 1996. Taiwan.

His Holiness The Dalai Lama. The Power of Compassion. A Collection of Lectures by His Holiness the XIV Dalai Lama. Translated by Geshe Thupten Jinpa. Thorsons. HarperCollins Publishers. London 1995.

Hughes, Master John D. An Australian meaning of 'A Fair Go For All: Speech by John D. Hughes presented at International Conference on Religious Cooperation, Taipei, Taiwan, 18 to 21 September 2001. http://www.bddronline.net.au/bddr11no2/bddr11no2.html

Hughes, Master John D. ‘How Our Buddha Dhamma Studies Will Be Modified by Recent Changes in Global Politics’, presented to the World Buddhist University International Conference on Buddhism and World Peace. Published in The World Fellowship of Buddhists WFB Review Vol. XXXIX January to June 2002. Thailand.

Hughes, Master John D. Comments by Master John D. Hughes on the Third Discussion Group: Religious Research and Biotechnology, International Conference on Religious Cooperation. 19 September 2001. http://www.bddronline.net.au/bddr11no2/bddr11no2.html

Hughes, Master John D. ‘The Spreading of Buddha Dhamma on this Continent of Australia’. File: Research assistant Anita M. Hughes.
LAN2 Budaust2.rtf. Buddhist Discussion Centre (Upwey) Ltd. Upwey, Australia, July 2002.

Hughes, Master John D. ‘How Our Buddha Dhamma Studies Will Be Modified by Recent Changes in Global Politics’, presented to the World Buddhist University International Conference on Buddhism and World Peace. Published in The World Fellowship of Buddhists WFB Review Vol. XXXIX January to June 2002. Thailand.


International Conference on Religious Cooperation, Declaration of Commitments, September 18-21, 2001, Taipei, R.O.C. Online at: http://www.bddronline.net.au/bddr11no2/bddr11no2.html

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Menken, H.L. (Ed.) A New Dictionary of Quotations on Historical Principles from Ancient and Modern Sources. Alfred A. Knoppf New York USA 1991.

Second World Buddhist Summit Lumbini Sacred Garden. November 30 - December 2, 2004. Tentative Program Brochure.

Sheng-yen, Venerable Master. Setting in Motion the Dharam Wheel. talks on the Four Noble Truths of Buddhism. Dharma drum Publications. new York USA 2002

Sherab Chodzin Kohn. ‘The Awakened One’ A Life of the Buddha. Shambala. Boston & London 1994.

Sri Acharya Buddharakkhita. Dhammapada - A Practical Guide to Right Living. Sukhi Hotu Dhamma Publications. Malaysia.

The Oxford Dictionary of Quotations. Third Edition. Oxford University Press. London UK. 1985.

The Supreme Virtues and Merits of Surangama Mantra.



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