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Buddhist Hour Radio Broadcast on Hillside 88.0 FM
Script 357 for Sunday 28 November 2004CE
2547 Buddhist Era



This script is titled: Living a Normal Life - Leading the Happy Life.

“The Buddha does not restrict his compassion to his followers or even to humans, but to all beings regardless of whether they are two-footed, four-footed, feathered or scaled.

He radiates his compassion like a flower that gives its fragrance and nectar without bias.

He gives peace and comfort without taking anything back in return. His kindness and patience is like a fresh shower of rain that ends a long period of scorching drought. His constant wish is, 'May all beings be well and happy'.(Flower of Mankind, K. Sri Dhammananda).

As human beings we have the fortunate conditions to be of benefit to many sentient beings and contribute to their happiness.

Our Teacher, Master John D. Hughes, worked tirelessly to help all sentient beings. He was a true and selfless friend to many, always happy to lend a helping hand. On Monday 29 November 2004, we will celebrate his first death anniversary at our Centre. We will hold a long life puja and request him to take birth again to continue to help many beings in this world. It is a rare blessing to meet a great Teacher.

Why does the Buddha Dhamma Teacher teach? The Dhamma Teacher teaches, if we, the students, request to be taught. It is the same with all teachers, you will learn nothing if you do not wish to learn, do not turn up to class or choose not to pay attention. It is our deepest wish to become fully awakened. We know there are many difficulties and obstacles to this. We know that with the help of a teacher, we can be given direction and guidance and reduce the number of mistakes we can make.

We request that our Teacher will, through his compassion, come back to the pain of the human existence in order to guide us and other beings that wish to learn the Buddha Dhamma.

The following story was told by John D. Hughes to many of his students. "On the full moon night in May 1955 in Australia, our Teacher, aged 25 years, was walking along the beach in Mordialloc, a suburb of Victoria, Australia. While walking, he looked up at the full moon and at that moment he heard voices chanting "Namo Tassa Bhagavato Arahato Sammasambuddhasa". He looked around expecting to see a group of people, and yet the beach was empty of any other persons.

The chanting continued and with it came the memory of the Buddha, the Dhamma and the Sangha. Our Teacher recalled by memory a lot of Buddha Dhamma Teaching learnt in previous lives - tears filled his eyes as he remembered. He remembered that he needed to build a place where persons could make merit and learn the teachings of the Buddha. He remembered that he had made a vow in previous lives to do this. He felt very alone and thought, how will I do this? I am not rich, I am still studying and supporting my Mother. He said to himself, 'I can build a Buddha Dhamma Centre, I will, I must'.

He searched for Buddha Dhamma books to continue his learning and went to the Victorian State Library, where the Librarian could only find one book - The Diamond Cutter Sutra. As he read this book, again he was overcome with great relief and joy and tears as he recalled the Teachings of the Buddha.

John D. Hughes was 25 years old and turned his direction in life to focus on one goal only - to build a Buddha Dhamma Centre to last 500 years at least. His selflessness in thinking of others, to bring the teachings of the Buddha Dhamma, the way out of suffering, to others, this is true friendship, this is true fellowship.

One of our members recalls times when he has experienced true friendship, when the ego has been temporarily suppressed and a much more pure, compassionate mind has made the connection with the person who is sometimes so depressed and confused their ego barriers or defences were down. Or a person who is old or wise enough (like a Lama or great being) to be free of pride. At these times it felt as if a direct connection was made heart to heart, without the noise/static of judgement, pride, fear, or just convention. Like a great being has temporarily taken hold of the controls and seen or recognised the other person’s purity.

After these events, a surreal feeling occurred where he remembers talking and listening and knowing that a special event has happened, but wonders who or what was speaking through him, as there was no hesitation, the words were spoken from the heart, before the ego or analytical mind had a chance to corrupt the exchange.

At the time, these events happened, the member was not sure of their significance, but they helped to confirm his suspicions that we can be much more than selfish beings if we open our hearts.

Now the member can see these events as reminders to wake up and also as a reference to our potential if we keep going in our practice. One day, we will be able to drop the ego and selfish motives to see our own true nature and that of others, to really be able to help and give others what they need.

On November 27, Ms Piyaporn Erbprasartsook, B.Ec. (Monash University), Council Member and Advisor to the World Fellowship of Buddhists, headquarted in Bangkok, Thailand, visited our Centre. During her visit, she gave a Dhamma Talk.

In Buddhism, we believe that we are born in this world because of our past kamma. The past kamma is something of your own. Others can advise but nobody can do it for you, you have to do it yourself. Because of kamma, either good or bad, once done you can't do anything to change it. The kamma is made. The future is not here yet
and the past is gone.

What we can do is in the present.

Do the best you can in the present, in your everyday life. The easiest way is to restrict yourself to keeping the five precepts. They are: no killing or physically hurting another living being; no stealing, no flirtation; no lying. This includes no gossiping - talking with bad intention or talking nonsense.

The antidote to lying is to talk in such a way that your speech works to make the other person feel happy and comfortable. Keeping sila or the five precepts means you lead a normal life.

The fifth precept is to refrain from all sorts of intoxicants. In Australia, I understand, social drinking is an accepted part of the culture. Sometimes you can include alchohol in cooking to flavour the food. The alcohol evaporates in the cooking process. Some teachers have commented that in this situation where the alcohol has evaporated that it is acceptable as a food offering, but not coming from the desire to add alcolol to the food.

Buddhist Monks are called bhikkhu in Pali. They earn their living through other people's generosity or dana. They do alms rounds so lay persons can offer dana. Bhikkhu comes from the Pali word meaning to beg.

In our present life we try to observe the five precepts. But keeping the five precepts only is on the borderline - this prevents us from going backwards, but also it means we are not going forward. One is not doing anything bad nor anything good.

This is leading a normal life.

This normal life means that by observing the five precepts you have a happy life. You won’t get into trouble by your own actions, for example with the law. There is no need for lawyers or policemen. The reality is that you are likely to still have kamma from unwholesome actions made in the past which may arise out of interactions with others.

In this situation you are at zero.

To move forward is to do good.

The Five Pancadhamma are the five positive actions which are the antidotes to breaking the precepts.

The first is to be kind to human beings, to animals and to all living beings. For example; to make donations of blood to help people who are ill, to look after people in hospital or who are poor. To be good, to be generous.

Let me tell you a story to explain. The Buddha’s cousin, by the name of Devadatta, shot and injured a bird. In doing this he broke the precept of no killing. The Lord Buddha cared for the bird and brought it back to good health. That is performing the first pancadhamma.

Pancadhamma is something you ought to do to cultivate good kamma.

So the first precept means to protect life and health.

So our goal is to generate more positive than negative actions, so we may go forward.

The practice of the second pancadhamma is to practice generosity, giving dana, financially or physically in whatever form you can.

Observing the third panncadhamma is to be truthful to your partner, your wife or husband. For example, not engaging in flirting with another person's partner. By breaking the third precept you may suffer, for example, your husband or wife doing something bad in return to you at sometime in the future.

Observing the fourth pancadhamma is to be sweet in your speech. To avoid hurting others, to be truthful in your wording and speech. Always tell the truth.

It is common practice in todays society to tell what is termed a 'white lie', to bend the truth, sometimes for good sometimes for bad.

In Buddha Dhamma it is important to speak skilfully so as to avoid creating bad kamma for self or others.

It is said that, in the time of the Buddha, there was a thief running to avoid capture. He ran down a street, passing a monk and turned into another street. A man chasing the thief stopped and asked the monk. "did you see a thief running anywhere?" The monk had no idea as to whether the man being chased was the real thief or not. He had to be careful not to bring harm to a person innocent of the crime.

So, to answer the man’s question and not lie, the monk took a small step away from where he stood, unnoticeable by the man, and said from ‘where I am standing I don’t see anyone’.

The fifth of the panncadhamma is to lead your life in a clean way by not consuming or taking any kinds of intoxicants, such as alcohol and drugs. Taking intoxicants is not only harmful to your own health but it is harmful to others.

People who observe the pancadhamma may, for example, have beautiful skin and complexion because in a past life they were calm and considerate toward others, not getting angry easily.

Another person who has gained great wealth this life practised great generosity in past lives.

For people who have short life, dying at birth or at a young age, or who have poor health or are crippled, it is likely that they broke the first precept of no killing or hurting other living beings a lot in past lives now have to repay the bad kamma in this life.

Some people may seek to explain events like this with what seems like scientific arguments, but in truth the situation of our present life comes from our actions, past and present.

People always have a justification for their situation. The only explanation is present kamma and past kamma.

Everyone has a chart of life, like in accounting. One part is credit and the other part is debit. All the good things are credits and all the bad things are debits. In accounting you can balance your finances out, but in the life chart it does not work out that way. You have to receive for both, but what comes first is out of our control. It is only when a person reaches Arahant stage that the life chart does not apply.

At this stage all kilesa, or the defilement of greed, hatred and delusion are extinguished completely.

When the Buddha reached his enlightenment he was concerned that what he had found out may be too difficult to explain to people.

He explained that there are four types of people using the stages of development of the lotus flower as an analogy.

The first type are like the mud at the bottom of the pond. They are just becoming food for the small fish and beings that live in the pond. They have no possibility of learning.

The second type are like the first bud of the lotus as it appears from the mud but still in the dark water. This type of persons are usually taught by telling of stories, (in Thai, chadok).

The third type of person is like the lotus flower just before it blooms, just below the surface of the water and soon to appear.

The fourth type is like the lotus flower above the water, and when receiving the sunlight they bloom. This type of person is quick to understand the teachings, for example, Kondanna, the leader of the Buddha's first five disciples. He gave a prophesy to the king that his son would either be a Buddha or a world emperor.

To observe the five precepts and the five pancadhamma you need to have sati - mindfulness.

If you keep mindfulness you are protected.

When one keeps mindfulness, you are conscious of whatever you do.

An example of good practice is that every day one ought to self monitor. Check yourself. For example every night after praying and meditation, apply self monitoring.

Pray to the Triple Gem saying, let me not have the chance to break any sila. If I ever have the chance to break sila make it unsuccessful.

This is self protection.

We never know the day when we will die. We might die tomorrow so we must fill up with good kamma now in whatever good actions we can.

The Buddha taught that one way of cultivating good karma is to observe the four abiding teachings. In the Thai language we call them Four Bhromvihara.

Metta - Loving kindness
Karuna - Compassion
Mudita - Sympathetic joy
Upekkha - Equanimity.

People often do a lot of metta and karuna but not so much on mudita, because of jealousy. Metta is the generosity to make people happy. Karuna is the practice of compassion to comfort to help people out of their trouble.

You need to practice metta and karuna with wisdom. Generosity without wisdom can sometimes bring adverse effects.

You can't give to bandits.

In the Buddha's time, there was a bandit who was sentenced to capital punishment. When he was being taken to receive his punishment, they passed through the mansion of one of the town's rich folk. The daughter of the mansion owner saw the man, and fell in love immediately. She gave money to the corrupt official to buy the convicted man's freedom.

The daughter and the man married.

One day he showed his true self. He wanted all his wife’s money for himself. He persuaded his wife to go on an outing together, and told her to wear all her jewellery, with their attendants. He told all the servants to go away as he wanted to be alone with his wife. They went up to the top of them mountain.

Then he told her "I never loved you, I married you because you saved my life. I am going to kill you."

The wife said "this is my last chance to do something for my husband. I will do a dance for you." So she did a dance around him and when he was attentively watching her she pushed him over the mountain edge to his death.

The lady had sympathy but she did not have wisdom .

Wisdom always goes with generosity.

The third of the four abidings is mudita - sympathetic joy. Don’t be jealous.

If you are selfless you don’t have jealousy.

If you see people who have more wealth, don’t get jealous.

Around the world, people are jealous of one another. They can’t play together in a team because of their jealousy. Jealousy ruins the heart. When you have jealousy, your body is hot with anger.

For the past five years, a friend from Thailand travelled overseas to America and England to attend Buddhist religious ceremonies. Her airfares were paid for by a senior and kind Thai friend, Mrs Vanee Lamsam from Bangkok. This year she travelled to Australia.

Mrs Lamsam does a lot of charitable work, especially for foreign monks in Thailand. She spent 20 million Thai Baht around ten years ago to buy two four-story townhouses in Bangkok to accommodate foreign monks, nuns and laypersons. They combined the two townhouses to make about 20 rooms.

She does so with wisdom.

She is a true friend of Buddha Dhamma.

The fourth of the four abidings is Equanimity.

When practising equanimity, in whatever condition you find yourself, happy, sad, uncomfortable, you will not go into agony or unhappiness.

You must realise that nothing is permanent, in Pali, Anicca.

We all try not to have self, having self is Atta. Having no self is Anatta.

Faith alone is not enough, faith coupled with wisdom at all times are steps on the path to awakening.

We would like to end today's broadcast with the five pancadhamma as expounded by Zen Master Thich Nhat Hanh, who refers to them as The Five Wonderful Mindfulness Trainings. The are based on the Five Precepts as given by the Buddha Shakyamuni. The Buddha offered these precepts to both his ordained and lay followers so that they could have clear guidelines to lead mindful and joyful lives on the path to awakening. Thich Nhat Hanh has updated the precepts so that they are beautifully appropriate and relevant in today's society. In his book entitled "For a Future to be Possible", Thich Nhat Hanh describes in detail how the Five Wonderful Mindfulness Trainings can be used by anyone in today's world to create a more harmonious and peaceful life. Here is Thich Nhat Hahn’s translation of the Five Precepts.

The First Mindfulness Training: Aware of the suffering caused by the destruction of life, I vow to cultivate compassion and learn ways to protect the lives of people, animals, plants and minerals. I am determined not to kill, not to let others kill, and not to condone any act of killing in the world, in my thinking, and in my way of life.

The Second Mindfulness Training: Aware of the suffering caused by exploitation, social injustice, stealing and oppression, I vow to cultivate loving kindness and learn ways to work for the well being of people, animals, plants and minerals. I vow to practice generosity by sharing my time, energy and material resources with those who are in real need. I am determined not to steal and not to possess anything that should belong to others. I will respect the property of others, but I will prevent others from profiting from human suffering or the suffering of other species on Earth.

The Third Mindfulness Training: Aware of the suffering caused by sexual misconduct, I vow to cultivate responsibility and learn ways to protect the safety and integrity of individuals, couples, families and society. I am determined not to engage in sexual relations without love and a long-term commitment. To preserve the happiness of myself and others, I am determined to respect my commitments and the commitments of others. I will do everything in my power to protect children from sexual abuse and to prevent couples and families from being broken by sexual misconduct.

The Fourth Mindfulness Training: Aware of the suffering caused by unmindful speech and the inability to listen to others, I vow to cultivate loving speech and deep listening in order to bring joy and happiness to others and relieve others of their suffering. Knowing that words can create happiness or suffering, I vow to learn to speak truthfully, with words that inspire self-confidence, joy and hope. I am determined not to spread news that I do not know to be certain and not to criticise or condemn things of which I am not sure. I will refrain from uttering words that can cause division or discord, or that can cause the family or community to break. I will make all efforts to reconcile and resolve all conflicts, however small.

The Fifth Mindfulness Training: Aware of the suffering caused by unmindful consumption, I vow to cultivate good health, both physical and mental, for myself, my family, and my society by practising mindful eating, drinking and consuming. I vow to ingest only items that preserve peace, well-being and joy in my body, in my consciousness, and in the collective body and consciousness of my family and society. I am determined not to use alcohol or any other intoxicant or to ingest foods or other items that contain toxins, such as certain TV programs, magazines, books, films and conversations. I am aware that to damage my body or my consciousness with these poisons is to betray my ancestors, my parents, my society and future generations. I will work to transform violence, fear, anger and confusion in myself and in society by practising a diet for myself and for society. I understand that a proper diet is crucial for self-transformation and for the transformation of society.

Thank you for listening.

May all beings be blessed by the Triple Gem.

May you be well and happy.

May all beings be well and happy


This Script was written and edited by Anita Hughes, Lainie Smallwood, Evelin Halls, Julian Bamford, Leanne Eames, Alec Sloman and Frank Carter.


References:

Dhammananda, K. Sri, “Flower of Mankind”, Buddhist Missionary Society, Kuala Lumpur (no date).

http://www.speakeasy.org/~tchilders/mgl_html/precept.html, The Five Wonderful Mindfulness Trainings (accessed 1/10/2004)
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