The Buddhist Hour Radio Broadcast Archives
Buddhist
Hour
Script No.372
Radio Broadcast live on Hillside 88.0 FM
for
Sunday 13 March 2005CE
2547 Buddhist Era
The Blessings
of Building a Meditation Hall and Library
We wish the Buddha Dhamma to grow in the hearts and
minds of men, women, devas and devatas.
Our Centre has grown
steadily over the past 25 years, allowing many beings their first
access to Buddha Dhamma in this life and providing them with suitable
conditions to learn and practice the Buddhist Path.
Now we are
planning to build a new meditation hall and library. The new
meditation hall will be called the "The John D. Hughes
Meditation Hall". We are hoping to start digging the stump holes
this year.
The merit made by helping to build this Meditation
hall and Library vast and will be experienced by those that
participate for many lifetimes.
Our wish is to benefit all
beings by building a Temple where the Buddha Dhamma can be taught in
this Buddha Sasene. We are planning to finish the new Meditation Hall
and Library in by 2007.
We will invite three Buddha Dhamma
Teachers to come to our new Meditation Hall to give Buddha Dhamma
discourses. We intend to invite the Venerable Ajahn Phra Plien
Panyapatipo, the Geshe Michael Roach and the Venerable Mahinda.
We
request the Devas and Devatas of Building and Construction to please
help us.
We request the Dragon King and Nagas to please help
us.
On 29 October 1989 a foundation stone was laid in the
Western part of our Centre's Heavenly Dhamma Garden with the words
Meditation Hall. The ceremony formed part of the Buddhist Discussion
Centre (Upwey) Ltd. Long Life Day held on the Centre
premises.
Following a traditional Thai Temple inauguration
presided over by the Sangha, jewel offerings were made to establish
protectors for the Meditation Hall site and the Chief Monks assisted
in the laying of the Foundation Stone. The Mangala Sutta was chanted
during the ceremony. The Monks were then requested to establish the
Meditation Hall boundary, which was done with 32 poles.
Long
Life Knots were offered to the Monks, our members and the many lay
persons who attended the day.
In his welcoming address the
President, John D. Hughes, began with the blessing:
NAMO TASSA
BHAGAVATO ARAHATO SAMMASAMBUDDHASSA
We include excerpts from
his speech for you today.
Since the inaugural meeting of this
Centre on 9 September 1978, many, many people have been given food
and shelter, clothing, material aid, monetary assistance, work
opportunities, work skill training, educational guidance, counseling
and advice in career paths. ...
During the last decade, we
have been privileged to attend upon many Buddhist Monks and Nuns who
have visited or lived at this Centre.
Without doubt, we have
the will to continue such beneficial deeds for decades to come.
The
repeated accumulation in this location of Dana and Sila actions opens
the Path leading to access and fruit of many wholesome cetasikas in
our students.
With a basis of cultivated wholesome cetasikas,
the students' wisdom increases enabling them to practice Dana and
Sila actions with greater understanding, energy and precision.
We
never lose sight of our primary objective, which has been from our
inception to encourage the study, practice and realisation of Buddha
Dhamma.
He noted that... the immediate need of our Centre is a
new Meditation Hall.
John D. Hughes concluded by
saying...
Again and again and again I praise the Buddha Dhamma
Sangha which is our Refuge. Like you, again and again and again, the
Buddha Dhamma Sangha shall be praised in this place, and to continue
this praise it is my honour to call upon the two Chief Monks to
perform the ceremony of setting and fixing of the Foundation
Stone...'
Some years later our Founder guided the construction
of a life-size image of Padmasambhava positioned just in front of the
foundation stone, using clay dug from the area of ground around the
altar.
Our new meditation hall and Library will incorporate
the Padmasambhava image into its design.
Our Centre is the
oldest operating Buddha Dhamma Centre and Buddha Dhamma library that
has remained in the same location in the State of Victoria.
Our
library, The John D. Hughes Collection, contains most of our sources
of research information. During the last four decades the library
collection has been assembled by our Teacher. The main body of the
collection will be housed in our new Meditation Hall.
We have
applied for a planning permit for our new Meditation Hall and
Library.
In the time of the Buddha, on the occasion of the
dedication of the Venuvan Vihar, Vihar means a Temple, by the King
Bimbisara, Buddha said:
“Viharadanassa pananisainsam ko
nama vattum puriso samattho annatra Buddha pica lokanatha yutto
mukkhanam nahutena capi.”
This translates as: “
None is able to describe the merit of donating a Vihar except the
Buddha, the Lord of the universe, if some thousands of learneds
describe that there will be no end”.
Building our new
mediation hall & library is continuing to build our Temple by
improving the conditions of for our key business.
The new
Meditation Hall and Library is greatly needed to maintain our Key
objectives that are:
- To introduce a philosophy of life based
on Buddha Dhamma.
- To encourage the study, practice and
realisation of Buddha Dhamma.
- To preserve the Buddha Dhamma
teachings.
- To promote activities associated with Buddha Dhamma
and Buddhist culture in Australia and overseas.
We will now
read the Dhammacetiya sutta, translated into English, this means
Monuments to the Dhamma. This sutta expounds the benefits of learning
and practicing the Dhamma as recollected by King Pasenadi.
These
benefits are known as the Monuments to the Dhamma.
So we
describe our new Meditation Hall and Library as a Dhammacetiya
because it is in this Hall that we will learn the monuments to the
Dhamma, master the monuments to the Dhamma, remember the monuments to
the Dhamma and preserve the Monuments to the Dhamma.
The Oxford
English dictionary defines a monument as: an enduring thing, a thing
by its survival commemorates a person, action period or event.
The
sutta begins with these words:
Thus I have heard. On one
occasion the Blessed One was living in the Sakyan country at a town
of the Sakyans named Medalumpa.
Now on that occasion King
Pasenadi of Kosala had arrived at Nagaraka for some business or
other. Then he addressed Digha Karayana. "Dear Karayana, have
the state carriages prepared. Let us go to the pleasure garden to see
a pleasing spot.
"Yes, Sire," Digha Karayana
replied. When the state carriages were prepared he informed the King:
"Sire, the state carriages are ready for you. Now is the time to
do as you think fit."
Then King Pasenadi mounted the
state carriage, and accompanied by the other carriages, he drove out
from Nagaraka with the full pomp of royalty and proceeded towards the
park. He went thus as far as the road was passable for carriages and
then dismounted from his carriage and entered the park on foot.
As
he walked and wandered in the park for exercise, King Pasenadi saw
roots of trees that were lovely and inspiring quiet and undisturbed
by voices, with an atmosphere of seclusion, remote from people,
favourable for a retreat. The sight of these reminded him of the
Blessed One thus: "These roots of trees are lovely and
inspiring, quiet and undisturbed by voices, with an atmosphere of
seclusion, remote from people, favourable for a retreat, like the
places where we used to pay respect to the Blessed One, accomplished
and fully enlightened." Then he told Digha Karayana what he had
thought and asked: "where is he living now, the Blessed One,
accomplished and fully enlightened."
"There is,
Sire, a town of the Sakyans named Medalumpa. The Blessed One,
accomplished and fully enlightened, is now living there."
"How
far is it from Nagaraka to Medalumpa?"
"It’s
not far, sire, three leagues. There is still daylight enough to go
there."
"Then, dear Karayana have the state
carriages prepared. Let us go and see the Blessed One, accomplished
and fully enlightened."
"Yes, Sire," he
replied. When the state carriages were prepared he informed the King:
"Sire, the state carriages are ready for you. Now is the time to
do as you think fit."
Then King Pasenadi mounted a state
carriage and accompanied by other carriages, set out from Nagaraka
towards the Sakyan town of Medalumpa. He arrived there while it was
still daylight and proceeded towards the park. He went thus as far as
the road was passable for carriages and then dismounted from his
carriage and entered the park on foot.
On that occasion a
number of bhikkhus were walking up and down in the open. Then King
Pasenadi went to them and asked: "Venerable Sirs, where is he
living now, the Blessed One, accomplished and fully enlightened? We
want to see the Blessed One, accomplished and fully
enlightened."
"That is his dwelling, great king,
with the closed door. Go up to it quietly, without hurrying, enter
the porch, clear your throat, and tap on the panel. The Blessed One
will open the door for you." King Pasenadi handed over his sword
and turban to Digha Karayana then and there. Then Digha Karayana
thought: "So the king is going into secret session now! And I
have to wait here alone now!" Without hurrying, King Pasenadi
went quietly up to the dwelling with the closed door, entered the
porch, cleared his throat, and tapped on the panel. The Blessed One
opened the door.
Then King Pasenadi entered the dwelling.
Prostrating himself with his head at the Blessed One's feet, he
covered the Blessed One's feet with kisses and caressed them with his
hands, pronouncing his name: "I am King Pasenadi of Kosala,
Venerable Sir; I am King Pasenadi of Kosala, Venerable Sir."
"But, great King, what reason do you see for doing such
supreme honour to this body and for showing such friendship?"
"Venerable Sir, I infer according to Dhamma about the
Blessed One, the Sangha of the Blessed One's disciples is practising
the good way. Now, Venerable Sir, I see some recluses and Brahmans
leading a limited holy life for ten years, twenty years, thirty years
or forty years, and then on a later occasion I see them well groomed
and well anointed, with trimmed hair and beards, enjoying themselves
provided and endowed with the five cords of sensual pleasure. But
here I see Bhikkhus leading the perfect and holy life as long as life
and breath last. In deed, I do not see any other holy life elsewhere
as perfect and pure as this. This is why, Venerable Sir, I infer
according to Dhamma about the Blessed One: "The Blessed One is
fully enlightened, the Dhamma is well proclaimed by the Blessed One,
the Sangha of the Blessed One's disciples is practising the good
way."
"Again, Venerable Sir, Kings quarrel with
kings, nobles with nobles, Brahmans with Brahmans, householders with
householders; mother quarrels with child, child with mother, father
with child, child with father; brother quarrels with brother, brother
with sister, sister with brother, friend with friend. But here I see
Bhikkhus living in concord, with mutual appreciation, without
disputing, blending like milk with water, viewing each other with
kindly eyes. I do not see any other assembly elsewhere with such
concord. This too, is why I infer according to Dhamma about the
Blessed One: "the Blessed One is fully enlightened, the Dhamma
is well proclaimed by the Blessed One, the Sangha of the Blessed
One's disciples is practising the good way."
Again,
Venerable Sir, I have walked and wandered from, park to park and from
garden to garden. There I have seen some recluses and Brahmans who
are lean, wretched, unsightly, jaundiced, with veins standing out on
their limbs, such that people would not want to look at them again. I
have thought: 'Surely these Venerable ones are leading the holy life
in discontent, or they have done some evil deed and are concealing
it, so lean and wretched are they... such that people would not want
to look at them again.' I went up to them and asked: 'Why are you
Venerables so lean and wretched.... such that people would not want
to look at you again?' Their reply was: 'It is our family's sickness,
great king.' But here I see Bhikkhus smiling and cheerful, sincerely
joyful, plainly delighted, their faculties fresh, living at ease,
unruffled, subsisting on what others give, abiding with mind (as
aloof) as a wild deer's. I have thought: 'Surely these Venerable ones
perceive successive states of lofty distinction in the Blessed One's
Dispensation, since they abide thus smiling and cheerful.... with a
mind (as aloof) as a wild deer's.' This too, Venerable Sir, is why I
infer according to the Dhamma about the Blessed One: 'The Blessed One
is fully enlightened, the Dhamma is well proclaimed by the Blessed
One, the Sangha of the Blessed One's disciples is practicing the good
way.'
"Again, Venerable sir, being a head-anointed noble
king, I am able to have executed those who should be executed, to
fine those who should be fined, to exile those who should be exiled.
Yet when I am sitting in council, they break in and interrupt me.
Though I say: 'Gentlemen do not break in and interrupt me when I am
sitting in council; wait til the end of my speech', still they break
in and interrupt me. But here I see Bhikkhus while the Blessed One is
teaching the Dhamma to an assembly of several hundred followers and
then there is not even the sound of a disciple of the Blessed One
coughing or clearing his throat. Once the Blessed One was teaching
the Dhamma to an assembly of several hundred followers and a disciple
of his cleared his throat. Thereupon one of his companions in the
holy life nudged him with his knee to indicate: 'Be quite, Venerable
sir, make no noise; the Blessed One, the Teacher, is teaching us the
Dhamma.' I thought: 'It is wonderful, it is marvellous how an
assembly can be so well disciplined without force or weapon!' Indeed,
I do not see any other assembly elsewhere so well disciplined. This
too, Venerable sir, is why I infer according to Dhamma about the
Blessed One: ‘The Blessed One is fully enlightened, the Dhamma
is well proclaimed by the Blessed One, the Sangha of the Blessed
One's disciples is practicing the good way.'
"Again,
Venerable sir, I have seen here certain learned nobles who were
clever, knowledgable about the doctrines of others, as sharp as hair
splitting marksmen; they wander about, as it were, demolishing the
views of others with their sharp wits. When they hear: 'The recluse
Gotama will visit such and such a village or town,' they formulate a
question this: 'We will go to the recluse Gotama and ask him this
question. If he is asked like this, he will answer like this, and so
we will refute his doctrine in this way; and if he is asked like
that, he will answer like that, and so we will refute his doctrine in
that way.' They hear: 'the recluse Gotama has come to visit such a
village or town.' They go to the Blessed One and the Blessed One
instructs, urges, rouses, and encourages them with a talk on the
Dhamma. After they have been instructed, urged, roused, and
encouraged by the Blessed One with a talk on the Dhamma, they do not
so much as ask him the question, so how should they refute his
doctrine? In actual fact they become his disciples. This too,
Venerable sir, is why I infer according to Dhamma about the Blessed
One: ‘The Blessed One is fully enlightened, the Dhamma is well
proclaimed by the Blessed One, the Sangha of the Blessed One's
disciples is practicing the good way.'
"Again, Venerable
sir, I have seen here certain learned Brahmans...
"Again,
Venerable sir, I have seen here certain learned
householders...
"Again, Venerable sir, I have seen here
certain learned recluses... they do not so much as ask him the
question so how should they refute his doctrine? In actual fact they
ask the Blessed One to allow them to go forth from the home life into
homelessness, and he gives them the going forth. Not long after they
have thus gone forth, dwelling alone, withdrawn, diligent, ardent,
and resolute, by realising for themselves with direct knowledge they
here and now enter upon and abide in that supreme goal of the holy
life for the sake of which clansmen rightly go forth from the
homelife into homelessness. They say thus: 'We were very nearly lost,
we very nearly perished, for formerly we claimed that we were
recluses though we were not really recluses; we claimed that we were
Brahmans though we were not really not Brahmans; we claimed that we
were Arahants though we were not really Arahants. But now we are
recluses, now we are Brahmans, now we are Arahants.' This too,
Venerable sir, is why I infer according to Dhamma about the Blessed
One: 'The Blessed One is fully enlightened, the Dhamma is well
proclaimed by the Blessed One, the Sangha of the Blessed One's
disciples is practicing the good way.'
"Again, Venerable
sir, Isidatta and Purana my two inspectors, eat my food and use my
carriages; I provide them with a livelihood and bring them fame yet
inspite of this they are less respectful towards me than they are
towards the Blessed One. Once when I had gone out leading an army and
was testing these inspectors Isidatta and Purana I happened to put in
very cramped quarters. Then these two inspectors, Isidatta and
Purana, after spending much of the night in talk on the Dhamma lay
down with their heads in the direction where they heard that the
Blessed One was staying and with their feet towards me. I thought:
'It is wonderful, it is marvellous! These two Isidatta and Purana,
eat my food and use my carriages; I provide them with a livelihood
and bring them fame yet inspite of this they are less respectful
towards me than they are towards the Blessed One. 'Surely these good
people perceive successive states of lofty distinction in the Blessed
One's Dispensation.' This too, Venerable sir, is why I infer
according to Dhamma about the Blessed One: 'The Blessed One is fully
enlightened, the Dhamma is well proclaimed by the Blessed One, the
Sangha of the Blessed One's disciples is practicing the good
way.'
"Again, Venerable sir, the Blessed One is a noble
and I am a noble; the Blessed One is a Kosalan and I am a Kosalan;
the Blessed One is eighty years old and I am eighty years old. Since
that is so, I think it proper to do such supreme honour to the
Blessed One and to show such friendship.
"Now, Venerable
sir, we depart. We are busy and have much to do."
"Now
is the time, great king, to do as you think fit."
Then
King Pasenadi of Kosala rose from his seat, and after paying homage
to the Blessed One, keeping him on his right, he departed.
Then
soon after he had left, the Blessed One addressed the Bhikkhus thus:
"Bhikkhus, before rising from his seat and departing, this King
Pasenadi uttered monuments to the Dhamma. Learn the monuments to the
Dhamma, Bhikkhus; master the monuments to the Dhamma; remember the
monuments to the Dhamma. The monuments to the Dhamma are beneficial,
Bhikkhus, and they belong to the fundamentals of the holy
life."
This is what the Blessed One said. The Bhikkhus
were satisfied and delighted in the Blessed Ones words.
By
the power of these words may our new Dhamma Cetiya be constructed for
the benefit of the many.
Today we have been talking about the
"Blessings of Building a Dhamma Cetiya".
Our new
Dhamma Cetiya - Meditation Hall will be a single story in design to
be built by our Members under the guidance of professional builders
who help us from time to time with our major building projects.
We
are grateful for the kind assistance provided by Council Officers
from the Shire of Yarra Ranges for advising us on the town planning
guidelines and planning process for our new building permit
application.
We request all Members and Friends to come and
help with the new building. We wish to enable many beings to
participate in this rare opportunity that will bring enormous merits
to all beings.
May all beings be well and happy.
May
you be well and happy.
This script was transcribed, prepared
and edited by Julian Bamford, Frank Carter, Anita Hughes, Leila
Igracki, Alec Sloman and Pennie White.
References:
1.
Buddhist Discussion Centre (Upwey) Ltd Long Life Day. Buddhist
Discussion Centre (Upwey) Ltd. Newsletter No.26. December 1989. Reg.
Australia Post Publication No. VAR 303 ISSN 088-8254 .
2.
Examination of Training Issues at our Centre for the next nine years.
John D. Hughes Dip. App. Chem. T.T.T.C. GDAIE.
3. The
Spreading of Buddha Dhamma on this Continent of Australia by John D.
Hughes Dip. App. Chem. T.T.T.C. GDAIE. Vice-President, World
Fellowship of Buddhists, Council Advisor, World Buddhist University.
Founder, Buddhist Discussion Centre (Upwey) Ltd. (Research assistance
by his wife, Anita).
4. Buddhist Hour Broadcast No.291
Pre-recorded on Sunday 17 August 2003
for Sunday 31 August 2003
This script is entitled: "Our International Dhamma Activities
2002 to 2003".
5. The Middle Length Discourses of the
Buddha. A new Translation of the Majjhima Nikaya. Translated by
Bhikkhu Nanamoli and Bhikkhu Bodhi. Wisdom Publications. Boston USA
in Association with the Barre Centre for Buddhist Studies.
1995.
Words: 3,833
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