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17. APPENDIX 1

Five Day Bhavana Course 27-31 December 2001

Knowing the Time and Place to Establish Merit

our ref: I/jdh/5ddec01

Prepared: 20 November 2001

Takamaro Shigaraki writes in the BDK Fellowship Newsletter (No. 4, 2001, pp. 25-26):

1. The Meaning of Merit-Transference

The notion of transference of merit may be discussed using the term hui-hsiang (eko). The Sanskrit original of these Chinese characters is parinamana, which is derived from the verb pari-nam (to bend down, to change into, to develop) and means transference, and redirecting. In Buddhist usage, it means basically directing one’s merit (punya) that one has accumulated by cultivating virtuous deeds (kusalamula) for one’s own realization of buddhahood, and also means transference of one’s merit so that other sentient beings may achieve enlightenment.

Later Chinese Buddhists interpreted the two characters as “change and redirect” and “from self/to others.” Namely, one changes the holder of the merit and redirects it to other people. One uses the merit that one has accumulated and transfers it to others. Hui-yuan of the Ching-ying-ssu (523-592 C.E.), in his Chapters on the Meaning of Mahayana Buddhism (Daijogisho), holds there are three kinds of transferences, namely: 1) transference for enlightenment (one transfers his morally good deeds for a spiritual goal); 2) transference to sentient beings (one redirects his virtues for the benefit of others); and 3) transference in order to attain the ultimate (one transfers one’s conditional karma into something spiritually true in order to seek the ultimate). Cheng-guan of T’ang (738-839 C.E.) further subdivided the three transferences into ten meanings.

2. The Place of Merit-Transference in the Bodhisattva Career in Mahayana Buddhism

The Six Perfections are among the most essential practices in the Mahayana Buddhist tradition. They consist of meritorious activity that any bodhisattva must cultivate. They are giving, discipline, patience, zeal, concentration, and wisdom. The First Perfection is giving (dana). It is said to be of three kinds: Wealth-giving is giving to others one’s own wealth; Dharma-giving is giving others the teaching of truth; and No-fear giving is the removing of fear in others, giving people a peaceful state of mind. All these kinds of giving are altruistic actions that are to be done for the benefit of others and not for one’s own sake. This ideal of the bodhisattva career developed, and the necessity of charity was further emphasized. As altruism occupies an important place in the bodhisattva way, it came to be advocated that in order for a bodhisattva to realize the fruit of buddhahood, he must give away one’s own merit which one accumulated for the benefit of other sentient beings.

Shohei Ichimura states in his book Buddhist Critical Spirituality (2001, pp. 148-150): In the Buddhist world, the Theravadin and Mahayana traditions have continued to uphold somewhat different ways to link the spiritual and secular domain, but with a growing awareness of the forces of change, leaders in both traditions, whether professional monks or lay devotees, have found it necessary to review old forms of expression and seek new approaches so as to accommodate on-going change with a new set of appropriate meanings and directives. We are able to renew a long overdue critical examination of the existing forms of linkage between the spiritual and the secular, whereby to advance a step toward the reform that is necessary to the future growth of Buddhism and a step toward the unification of the two traditions through the creation of a viable avenue of communication and mutual cooperation.

Moreover, the task has grown today because of the physical presence of the Buddhist tradition expanding globally, moving beyond the geographical confines of the past, and reaching to all parts of the world. In the recent decades, Buddhist tradition has acquired increasing respect as an equal among the other religious traditions of the West. If the Buddhist tradition as a whole, Theravadin and Mahayana, can hope to offer a service to humanity on global terms, it will do so through examination and assessment of this issue of the linkage between spiritual transcendence and secular engagement by introducing new directions and new forms of expression for the period to come.

While it is generally believed that there was no direct contact between the Theravadin and the Mahayana tradition, a thread of continuity in doctrinal development existed. The compilation of the Kathavatthu is attributed the Moggaliputtatissa who chaired the third Buddhist council, was a councilor of King Asoka and the first patriarch of the Dharmaguputa school. This text was translated into English as The Points of Controversy by Mrs. Ryhs-Davids and is know as the record of extensive doctrinal disputes exchanged among various Buddhist schools on standard logical proceedings The compilation of the Karthavatthu, was, perhaps the boldest task ever undertaken by the editorial authors of the Pali Abhidhamma Pitaka because those points of controversy, left unresolved, could have undermined the religious authority of the orthodoxy and the position of the editors themselves by allowing leeway for the espousal of heretic views. In this connection, I am obliged to emphasize, the significance of the dialectical method in establishing communication between Theravadin and Mahayana traditions, now more that ever before.

We all know that Buddhist doctrine fundamentally consists of the insights of the Four Holy Truths (catur-arya-satya), Dependent Origination (pratityasamutpada), Five Aggregates (panca-skandha) and Twelve Bases of Cognition (dvadasa-dhatu). The very reason that the metaphysical principal of ‘self’ (atta) was rejected in Buddhism in terms of anatta was due to the insight that an individual person (puggala) in an organised aggregation of the five Skandhas has no permanent self (annatta). Hence, there is only rising and falling of the five Skandahs. The psycho-physical elements of the five Skandhas (rupa, vedana, samjna, samkara and vijnana) were regarded more real than an individual person, because the latter is nothing but a product of multiple psycho-physical elements organized through their direct and indirect causal networks and hence, merely a pseudo-entity which has been given a linguistic name. Viewing every object of experience as arising from the causality of dependent origination was the essence of the doctrine of right view and training oneself to see things as they really are was the essence of the practice of the middle way.

Viewing every object of experience

We are interested in dialectical methods for establishing connections between Mahayana and Theravada systems but not in dialectical materialism methods.

As Lester Thurow, a Professor of economics and the former Dean of MIT's School of Economics, suggested, human capital differs from physical capital in three substantial ways. Human capital cannot be owned; it often requires a time horizon much more distant than physical capital (Who would invest in the 16 years of education to produce a graduate?); and investments in knowledge have to be made in a social context.

We want students to explore if offerings done by the Mahayana methods and offerings done in the Theravadin methods are equivalent.

We do many offerings on our altars and elsewhere. We show persons how to do offerings. Perhaps as a first construct, altar offerings to devas and devatas are more likely to be paramatha and offerings to humans, such as orphans in Bangladesh are likely to be puggala.

John D. Hughes views the Buddha Relics as a great blessing to enabling the learning of the Buddha Dharma. In an interview he was once asked what was his most treasured human material possession. John stated it was two portions of Lord Buddha bone relics on the altar of the Assembly Hall at 33 Brooking Street, Upwey.

As the following special "Habitat Blessing Chant" explains the correct habitat at our Brooking Street Centre is achieved by having suitable objects: The three main objects of veneration on site are the factors giving past and continuing stability to this Centre's suitable location. These three artifacts are "markers of performance" which verify a Centre as being suitable for teaching Dhamma

VANDAMI CETIYAM SABBAM SABBA THANESU PATITTHITAM SARIRIKA DHATU - MAHA BODHIM BUDDHA - RUPAM SAKALAM - SADA.

I SALUTE EVERY CHETIYA (pagoda or shrine) THAT MAY STAND IN ANY PLACE, THE BODILY RELICS, THE GREAT BODHI, (tree) AND ALL IMAGES OF THE BUDDHA.

Translation of Part 1 of Divine Mantra (Translation from Sanskrit by Zarna Somaia)

O compassionate one, (please) forgive all my unwholesome deeds (or misconducts) done through the three doors of Body, Speech and Mind.

I bow down to Venerated Places, to all venerated relics' of body, Bodhi trees, Images of Buddha, venerated and well kept everywhere.

I bow down to Relics, I bow down wholeheartedly to the Three Jewels .

I bow down forever.

Buddha puja is giver of divine (great) light (Translated for Moha)

Dhamma puja is giver of ultimate (great) wisdom

Sangha puja is giver of ultimate (great) wealth

I take refuge in Buddha, Dhamma, Sangha to the end of life until realisation of Nibbana.

I am pure, O Venerable One,

O Buddha, Dhamma, Sangha, regard me as pure.

The Buddha gave a Discourse of the Analysis of offerings for persons to learn and practice.

The Buddha advised:

Whoever, moral in habit, gives to the poor in moral habit

A gift rightfully acquired, the mind well pleased, firmly believing in the rich fruit of kamma -

This is an offering purified by the giver.

Whoever, poor in moral habit, gives to those of moral habit

A gift unrightfully acquired, the mind not pleased

Not believing in the rich fruit of kamma-

This is an offering purified by the recipient.

Whoever, poor in moral habit, gives to the poor in moral habit

A gift unrightfully acquired, the mind not pleased,

Not believing in the rich fruit of kamma -

This is an offering purified by neither.

Whoever, moral in habit, gives to those of moral habit,

A gift rightfully acquired, the mind well pleased,

firmly believing in the rich fruit of kamma -

I assert this gift to be of abundant fruit.

Whoever, without attachment, gives to those without attachment,

A gift rightfully acquired, the mind well pleased,

firmly believing in the rich fruit of kamma -

I assert this gift to be a gift abundant in gain.7

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18. APPENDIX 2

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e-PRAXIS - Engaging Faith & Society

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Subject: Communiqué of the International Symposium for Dialogue

The e-PRAXIS e-List is an information and advocacy initiative, provided as a free service dedicated to raising consciousness and informed awareness to the relevance and meaning of civil and religious cooperation and engagement on a range of issues both local and global.

The editor of e-PRAXIS is committed to those norms and values entrenched within the United Nations 'Universal Declaration of Human Rights' (1948); and seeks and strives towards a transformation of society founded on the inherent dignity of the individual, non-violence, freedom, equality, justice, and peace.

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Communiqué of the International Symposium for Dialogue

Cairo on 13th Sha’ban, 1422 H. corresponding to 29 Oct., 2001

The International Symposium for Dialogue was held in Cairo during the period 12-13th Sha’ban, 1422 H. corresponding to 28-29 Oct., 2001. It was organized by the International Islamic Forum for Dialogue in cooperation with the World Islamic Congress, based in Jeddah, Saudi Arabia which spares no effort to encourage dialogue and support security and co-existence among cultures and societies. The symposium was welcomed and enhanced by the Holy Azhar, which

assents the distinguished example set by Egypt in the coexistence of religions and cultures in Cairo, Egypt. High class delegates of Islamic, Christian and Cultural Organizations, from all over the world exceeding 40 organizations participated in the symposium. Along two days, they discussed the following topics:

1. The gravity of the world security deteriorations after the insidious incidents of Sept. 11, 2001 in the U.S.A.

2. The gravity of the phenomenon of terrorism around the world from the aspects of its definition, causes, and how to rectify it.

3. The dangerous consequences of the mix-up of concepts and standards of the meaning of terrorism, wars, and the legitimate defence for the life, property, and the sovereignty of nations.

4. The consequences of injustice, deserting the religious divine values, moral deterioration, and family and their destructive impacts on the security and stability of societies.

5. The dangers of using the nuclear and biological mass destruction weapons and their grave impacts on the safety of the living and the environment.

6. Justice and mutual respect among civilizations and cultures are the main source to eradicate the phenomenon of terror and wars and the best methodology to achieve safety among people.

In conclusion, all the participants of the Symposium agreed on the following:

1. Condemning the insidious attack on the World Trade Centre in New York and The Pentagon building in Washington D.C., being a terrible act violating the religious divine values, laws and international standards.

2. Condemning all kinds and sources of terrorism, being an integrated whole. The stand against terrorism should be constant and unchangeable whatever our policies, geographical locations, religious beliefs or ethnic origins are.

3. Emphasizing the rights of man and peoples to defend themselves, their properties and sovereignty, and liberating the occupied lands, as well as the right of self-determination, being legitimate rights destined in the divine religious values and international standards.

4. Emphasizing that wars and revenge are not the proper way to fight and eliminate terror. They might be sources for justifying the phenomenon of terrorism and developing its motives. This opens the door for further tragedies, destruction and disasters against women, children, old people and the environment. The tragedies inflicting the people of Afghanistan today, because of a war, they are not guilty of, are a dangerous source to encourage terrorism, and develop its causes and repercussions.

Thus such actions in Afghanistan are condemned by the participants of the symposium.

5. Emphasizing that the implementation of justice and conforming to its divine standards, the mutual respect among civilizations and cultures fighting injustice, poverty and moral corruption are the proper way to eradicate the phenomenon of terror in the world together with its reasons and causes.

6. The participants call the International and regional organizations to take serious and pragmatic procedures in order to put an end to the Palestinian – Israeli conflict, acknowledge the right of the Palestinians in establishing their state and have Jerusalem as its capital in accordance with the pertinent U.N. resolutions and the International standards in general. They ask for terminating the Israeli aggressions against the Palestinian lands including Jerusalem as well as the other. Islamic and Christian holy places, being the only active way to terminate the focus of world tension in the contemporary history.

7. Calling for an international conference where by all religious, cultural, official and public entities in the world participate in. The purpose of this conference is to reach an agreed upon definition of terrorism, clarify its reasons and motives, define safe positive means to confront it and to develop a charter of media values based on divine religions values to be a base for a global just and fair system.

8. Asserting the positive role of the humanitarian relief organizations and the co-operation between Islamic and Christian relief organizations for the aid of the victims of wars and terrorism in Afghanistan and everywhere else . The participants condemn the in just raid practiced by same insidious entities to disfigure the bright image of the Islamic relief organizations, aiming at putting obstacles of this charity noble human work.

9. Condemning the heinous attack on a church in Pakistan which claimed the lives of a number of worshippers, and condemning any attack on mosques or churches anywhere, since such attack violates religions values.

10. Appreciating the positive and fair stands of number of religions, cultural and political leaderships, asserting the tolerance of Islam and its denial to terrorism justified by religions values, and emphasizing the holiness of the life of man, his dignity and security.

11. Emphasizing the importance of the recurrence of such symposiums because of their significance in achieving inter-relation and communication among religions and cultures, being the proper way to achieve safe co-existence among people.

12. Delegating the president at the International Islamic Forum for Dialogue to translate this communiqué into the living language and publishing it all over the world, and sending copies thereof to political, religions and cultural leaders.

In conclusion, the participants of the Symposium expressed their thanks to the International Islamic Forum for Dialogue, the World Islamic Congress, based in Saudi Arabia, and the World Islamic Council, based in Cairo, for organizing and hosting the International Symposium for Dialogue, since dialogue is the proper way for understanding and achieving safe living among societies and cultures.

Cairo on 13th Sha’ban, 1422 H. corresponding to 29 Oct., 2001

The participating delegations were :

The Holy Azhar, the Coptic church, the international Islamic council for Da’wa and Relief, The Centre of Sunna and Serra Studies in Qatar, The pontifical Council For Inter-religious Dialogue- Vatican, The League of Arab States, the World Muslim congress, The International Islamic forum for Dialogue in Saudi Arabia, The International Church Council – Geneva, The General Islamic conference for Jerusalem, The Middle East Council For Churches in Lebanon, Egyptian Ifta’a House, The Islamic- Christian Organization in Jordan, The Lebanese Ifta’a House, The Palestinian Ifta’a House, The Syrian Orthodox Church, The International Islamic Committee for woman and child, The Ifta’a House and Abu Al-Nour Islamic Society in Syria, The Coptic Church in Sudan, The International Islamic Da’wa in Libya, The International People Friendship in Sudan, The European Islamic Conference in France, The Coptic Church is Sudan, The Catholic Church in Egypt, The world Forum for Proximity of Islamic Schools at Thought in Iran. The International Conference for Religion and Peace in the USA, The Islamic Da’wa Organization in Sudan, The Anglican Church in Egypt.
The Islamic Organizations Union in Europe, The Permanent Committees for Dialogue between Religions – The Holy Azhar, The Islamic Studies Centre in Damascus, The Egyptian Medical Syndicate Committee For Humanitarian Relief, The Christian Heritage in Syria, The Islamic Research Complex in AL-Azhar – Al Azhar University, The Hashemite Jordanian Charity Organization, The Muslim Youth Organization in Egypt, The Islamic Universities Association, The Religion Dialogue Society in Sudan, The Islamic – Christian Dialogue Committee in Lebanon, The International Solidarity Organization for Human Rights in the United States, and others, in addition to a group at scholars and media people .

The following distinguished figures have addressed the symposium:

His Eminence, the Grand Imam, Sheikh of the Holy Azhar, Chief of the International Islamic Council for Da’wa and Relief.

His Holiness Shenoda the third, Pope of Alexandria. And Patriarch of Alkraza Almorcossia in Alabassia.

His Excellency Mr. Amro Mosa the Secretary General of the League of the Arab States.

His Excellency, the highbrow, Prof. Dr. Yousef Al-Karadawi, Chief of Sunnah Research Centre.

His Excellency Mr. Kamel Al-Sherif Secretary General of the International Islamic Council for Da’wa and Relief.

His Excellency Dr. Tarek Metry, Representative of the World Church Council.

His Excellency Dr. Abdullah Omar Naseef, President of the Muslim World Congress in Saudi Arabia.

Prof. Dr. Hamid Bin Ahmad Al-Refaie, president of the International Islamic forum for Dialogue, member of Presidency of International Islamic Council for Da’wa and Relief

His Excellency Cardinal Fransece Erinze President of the Pontifical Council for Inter-Religious Dialogue -Vatican.

His Excellency AL-Sheikh Mohamed Ali Al-Taskhiri, Head of the World Forum for Proximity of Islamic Schools of Thought.

His Excellency Prof. Dr. William Vendley, Secretary General of the World Conference on Religion and Peace.

Dr. Nasr Farid Wassel Mofti of Egypt.

Dr. Fawzy El Zefzaf , Head of the committee of Dialogue in Al Azhar.

Dr. Riadh Jarjour secretary General of the Middle East Church council, Lebanon.

Dr. Raouf Abu Jaber the Secretary General of Islamic Christian Organization in Jordan.

H.E. Hana Keldani, representative of the Caltholic church in Palestine.

Bishop Felithos Farag, Member of Religion Dialogue in Sudan.

For Further Information contact:

Prof. Dr. Hamid Bin Ahmad Al-Refaie

President: International Islamic Forum for Dialogue

E-mail: alrifaie@arab.net.sa

The International Islamic Forum for Dialogue (IICD).

Dialogue among civilizations became an international phenomenon and a pressing requirement. There are many sides in the world today, practicing the dialogue in aim to achieve a safe human co - existence and to avoid wars, disasters and crises. And addressing their traces on the security, societies, human dignity and safety of the environment.

For that, International Islamic Council for Daw'a and Relief decided establishing of the International Islamic Committee for Dialogue (IICD) to assume tasks of the dialogue and to ingrain it's conceptions. And Iaying down the mechanisms and rules, and determine the suitable means to achieve the constructive goals of the dialogue. And to coordinate among the Islamic

Organizations in the field of Dialogue.

Website: http://dialogueonline.org

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Edited and compiled by Rev. Gary Leonard

E-mail: teologie@yahoo.com

This material is being reposted for wider distribution by e-PRAXIS as a means to provide accessible information and analysis thus promoting meaningful and informative engagement by civil society and religious communities on issues that advance and strengthen inter- religious dialogue, co-operation & understanding, economic, environmental, political and social justice and the full spectrum of human rights.

To be added to the distribution list please send a blank e-mail to join-e-praxis@elist.co.za. For more information about reposted material, please contact directly the source mentioned in the posting.

Please feel free to distribute this e-mail widely but kindly acknowledge e-PRAXIS and the original source.

e-PRAXIS

Rev. Gary S D Leonard

World Conference on Religion & Peace

South African Chapter

E-mail: teologie@yahoo.com

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19. PHOTOGRAPHS

Please enjoy the beautiful photographs included with this issue of the Buddha Rupa House construction, Members working in our heavenly Ch'an Garden, Visit to our Centre by the local Venturers' group, The Anita Room – dedicated to Anita Avensson on 18 November 2001, The Amberjule Corner where Members and Friends can purchase gifts, Our Garage sale fundraising project and other Centre activities in November 2001 and Our 200^th Buddhist Hour Radio Broadcast – 2 December 2001

Buddha Rupa House construction at the Buddhist Discussion Centre (Upwey) Ltd.
during November 2001

The photographs below were taken in the early evening on Thursday 29 November 2001
following Members continued construction work on the Buddha Rupa House
The Western and Southern walls of the Buddha Rupa House have been fitted with protective plate glass.
The East facing wall has been made ready for Members to continue installation of the protective glass

Please enjoy more photographs of the Buddha Rupa house on the next page

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