Devas and Devatas of Learning
System Manual
Dedicated
to the Prajnaparamita and “those who differentiate or respond
critically”.
(Buddhist Studies Review, Vol. 18, No. 2.,
p 133)
Published and
Printed 18 February 2002 by:
© 2002, Buddhist Discussion Centre (Upwey) Ltd.
ACN 005 701 806 ABN 42 611 496 488
33 Brooking Street, Upwey, Victoria 3158 Australia
Written and Edited by: John D. Hughes, Dip.App.Chem. T.T.T.C. GDAIE,
Julian Bamford, B.A.App.Rec., Evelin Halls and Pennie White, B.A. Dip.Ed.
Photographs by Julian Bamford and Pennie White
Hierarchy of Learning Devas
The Eight Hundred Thousand Devas and Devatas of Learning
|
The Fourteen Devas and Devatas of Organisational Development
|
The Six Million Devas and Devatas of Administration
|
The Chief God of Information Technology
Deva of Learning Altars
We are a global organisation and we offer strongly to all the Devas and Devatas of Learning.
The Chief Deva of Learning is the knowledge mandala expert and has many assistants who report back to him.
Offerings are strongest when made to the Chief Deva of Learning.
Persons make merit by offering to the devas on these altars and by cleaning these altars regularly.
By making offerings to the Devas and Devatas you make yourself visible and then they can then help you.
The Eight Hundred Thousand Devas and Devatas of Learning Altar
Location
John D. Hughes Collection Library
Suitable Offerings
John D. Hughes Collection
Buddhist Discussion Centre (Upwey) Ltd. Publications
Deva and Devatas of Learning System Manual
Buddha Dhyana Dana Review
Brooking Street Bugle
Longhair Australian News
Buddhist Hour Radio Scripts
Buddhist Discussion Centre (Upwey) Ltd. Brochure
John D. Hughes Collection Brochure
John D. Hughes Business Cards
Blessings Cards
Flowers
Water
Light
The Eight Hundred Thousand Devas and Devatas of Learning Altar
The Fourteen Devas and Devatas of Organisational Development Altar
Location
Suite 2, Administration Office # One
Suitable Offerings
Memorandum of Association of the Buddhist Discussion Centre (Upwey) Ltd.
Articles of Association of the Buddhist Discussion Centre (Upwey) Ltd.
Annual & Strategic Planning Reports of the Buddhist Discussion Centre (Upwey) Ltd.
John D. Hughes Collection
Buddhist Discussion Centre (Upwey) Ltd. Publications
Deva and Devatas of Learning System Manual
Buddha Dhyana Dana Review
Brooking Street Bugle
Longhair Australian News
Buddhist Hour Radio Scripts
Buddhist Discussion Centre (Upwey) Ltd. Brochure
John D. Hughes Collection Brochure
John D. Hughes Business Cards
Blessings Cards
Flowers
Water
Light
The Fourteen Devas and Devatas of Organisational Development Altar
The Six Million Devas and Devatas of Administration Altar
Location
Administration Office # One in Suite 2
Suitable Offerings
Buddhist Discussion Centre (Upwey) Ltd. Publications
Deva and Devatas of Learning System Manual
Brooking Street Bugle
Longhair Australian News
Buddhist Discussion Centre (Upwey) Ltd. Brochure
John D. Hughes Business Cards
Mantra Beads
Flowers
Water
Light
Jewels
Calculators
Stationary items
Pen and writing instruments
Eraser, staples, paper clips
A4 copy paper
Ring binders
Plastic pockets
Envelopes, Airmail stamps
Note pads
The Six Million Devas and Devatas of Administration Altar
The Chief God of Information Technology Altar
Location
Suite 2A
Suitable Offerings
Computer chips
Longhair Australian News
Information Technology Conceptual Solution
Buddhist Discussion Centre (Upwey) Ltd. Brochure
Buddha Dhamma Online Brochure
John D. Hughes Business Card
Flowers
Water
Light
Jewels
Computer Disks
Audio Tapes
CD-ROM's
Batteries
The Chief God of Information Technology Altar
On the Vibhajjavadins
The ultimate origin of the word vibhajja-vada lies in the Subha-sutta of the Majjhima-nikaya where the Buddha twice declares himself to be a vibhajja-vada on the question of the relative advantages of the household life and that of the renunciant, not an ek’-amsa-vada as regards this. It is not a question of one lifestyle being unequivocally better, but rather that it depends on the way in which that lifestyle is followed. A similar notion is found in the Vajjiyamahita-sutta of the Anguttara-nikaya in which the gaha-pati Vajjiyamahita denies that the Buddha one-sidedly (ek’-amsena) criticizes all practitioners of asceticism (tapa), asserting rather that he is a vibhajja-vada, not an ek’amsa-vada in this matter.
In these passages the Buddha is a vibhajja-vada in the sense that he is ‘one who differentiates’ or responds critically.
The Vibhajja-vadi-mandala is the circle (mandala) i.e. the community of the Vibhajjavadins. Alternatively, the Vibhajja-vadi-mandala is the entourage of the Vibhajjavadin. Alternatively, it is because he teaches conditioned arising which is the middle way that avoids both extremes, only after distinguishing the eternalist and annihilationist [views], that [both] the Lord and, since they speak in accordance with him, his disciples are called Vibhajjavadins.
The circle of the Vibhajjavadins: the Lord spoke after making distinctions in accordance with dhamma. In this passage the Vibhajjavadins are those who speak after distinguishing because they speak truly about dhammas -- skilful, [unskilful and undeclared] and aggregates, [elements and bases] as to whether they are to be pursued or not, [speaking] in accordance with [what the Lord has said]. Their circle is the community of these disciples of the Buddha, free form defects of opinion, who have become known as Mahaviharavasins. After having entered: after plunging into i.e. because they are included in the [circle of the Vibhajjavadins]; this means ‘being a Vibhajjavadin’. Not misrepresenting the teachers: by not explaining the correct meaning not [already given by them. Accepting a faulty statement (dosa) made by the adherent of another teaching (vada) into one’s own teaching is known as departing from the system of one’s own school; this means that he is not able [to keep to it]. [He explains] without departing in that way. Affirming such doctrines as the Puggalavada which are rejected in the Kathavatthu and elsewhere is known as adopting the system of another school; this means that he combines another teaching with his own teaching.
References:
Webb, Russell (ed.), Buddhist Studies Review, Vol. 18, No.2 (2001), Linh-So’n Buddhist Association, Upper Norwood, London, pp. 133, 177, 179.