Duties of the Brotherhood the wisdom of good teaching. "Second, after I have received the wisdom 0f good teaching, I will untiringly teach all people. " "Third, I will protect the true teaching, even at the sacrifice of my own body, life or pr0pertY.' 盟 le true significance of family life is the opportunity it gives for mutual encouragement and aid on the path tO Enlightenment. If a woman has the same mind tO seek Enlightenment, and makes the same vows and wishes, may become as great a disciple 0f Buddha as Mallika was. 444

lndex Page Line 羽 great light that illuminates the darkness 446 8 Harmony in human relations . . 450 20 Things that will help lead a social organization t0 harmony .. . 454 羽 ideal of the Brotherhood . . 452 羽 le social ideal of the Buddhist followers … 468 lose that disturb the law of order will come to ruin (Fable) 羽 lose who are jealous and squabble with others will come to ruin (Fable) . Hold the aged in respect (Story) How the student should act toward his teacher, and Vice versa .. . 424 羽 le rules for friendship 424 HOW tO choose good friends . . 428 How a master and his servants should behave toward each other 426 Attitude toward criminals 442 Things tO be concerned about by those whO wish to teach the Dharma LO e..0 1 276 2 2 . 276 264 4 ワ 3 ワ朝 1 9 6 1 394 554

CHAHI 、 ER TWO BUILDING A BUDDHA LAND THE HARMONY OF BROTHERHOOD 1. Let us imagine a desert country lying ⅲ absolute darkness with many living things swarming blindly about in it. Naturally they will be frightened and as they run about without recognizing one another during the night, there will be frequent squirming and loneliness. This is indeed a pitiful sight. Then let us imagine that suddenly a superior person with a torch appears and everything around becomes bright and clear. 盟 le living beings in the dark solitude suddenly find a great relief as they 100k about t0 recognize one another and h 叩 pily share their companionship. By "a desert country" is meant a world Of human life when it lies in the darkness of ignorance. 羽 nose wh0 have no light Of wisdom in their minds wander about in 446

Duties of the Brotherhood When they take refuge ⅲ the Buddha, they should seek HiS wisdom. When they take refuge in the Dharma, they should seek its truth which is like a great ocean Of wisdom. When they take refuge in the Samgha, they should seek its peaceful fellowship unobstructed by selfish inter- estS. When they wear clothes, they must not forget to put on also the garment Of goodness and humility. When they want to relieve themselves, they must wish to discharge all greed, anger and foolishness 斤 om their minds. When they are toiling on an up-hill road, they should think of it as the road to EnIightenment that will carry them beyond the world of delusion. When they are following an easy road, they should take advantage of its easier conditions tO make greater progress toward Buddhahood. When they see a bridge, they must wish to con- struct the bridge Of the teaching to let the people cross. 410

CHAVI 、 ER ONE DUTIES OF THE BROTHERHOOD RENUNCIANIS 1. A man whO wishes to become my disciple must be willing tO give up all direct relations with his family, the sociallife of the world and all dependence upon wealth. A man whO has given up all such relations for the sake of the Dharma and has no abiding place for either his body or mind has become my disciple and is to be called a renunciant. Though his feet leave their imprints ⅲ my footsteps and his hands carry my garment, if his mind is disturbed by greed, he is far from me. Though he dresses like a monk, if he does not accept the teaching, he does not see me. But if he has removed all greed and his mind is pure and peaceful, he is very close to me though he be thou- sands 0f miles away. If he receives the Dharma, he see 1 e in it. 384

Building a Buddha l-and Members of the Buddha's Samgha should associate together with affectionate sympathy, being happy tO live together with fellow-followers, and seeking tO become one in spirit. 4. There are six things that will help to lead a Samgha t0 harmony. They are: first, sincerity Of speech; second, sincerity and kindness Of action; third, sincerity and sym- pathy Of spirit; fourth, equal sharing Of common property; fifth, following the same pure precepts; and sixth, a11 having right views. 蝨 ong these things, the sixth or "all having right V1ews" forms the nucleus, With the Other five serving as wrappings for it. There are two sets of seven rules to be followed if the Brotherhood is to be a success. The first is, as a group: ( 1 ) they should gather together frequently to listen to the teachings and tO discuss them; ( 2 ) they should mingle freely and respect one another; ( 3 ) they should revere the teaching and respect the rules and not change them; 454

Duties of the Brotherhood trying his best, will finally attain the goal and give evi- dence of it by his ability to do the meritorious deeds of a renunciants. 5. The mission of a renunciant is t() carry forward the light of the Buddha's teachings. He must preach to every- one; he must wake up sleeping people; he must correct false ideas; he must help people have a right viewpoint; he must go everywhere to spread the teaching even at the risk of his own life. The mission 0f a renunciant is not an easy one, so he wh0 aspires to it should wear Buddha's clothes, sit on Buddha's seat and enter into Buddha's room. To wear Buddha's clothes means to be humble and t0 practice endurance; to sit on Buddha's seat means to see matter as non-substantial and to have no attachments; tO enter intO Buddha's room means to share His all- embracing great compassion and to have sympathy for everyone. 392

Building a Buddha Land ( 4 ) elder and younger members are to treat each other with courtesy; ( 5 ) they should let sincerity and reverence mark their bearing. ( 6 ) they should purify their minds in a quiet place which they should, nevertheless, offer to others before taking it for themselves. ( 7 ) they should love all people, treat visitors cor- dially, and console the sick with kindness. A Samgha that follows these rules will never decline. The second is, individually each should: ( 1 ) main- tain a pure spirit and not ask for t00 many things; ( 2 ) maintain integrity and remove all greed; ( 3 ) be patient and not argue; ( 4 ) keep silent and not talk idly; ( 5 ) submit tO the regulations and not be overbearing; ( 6 ) maintain an even mind and not follow different teachings; and ( 7 ) be thrifty and frugal in daily living. Ⅱ its members follow these rules, the Samgha will endure and never decline. 5. As mentioned above, a Samgha should maintain har- 1 れ ony in itS very essence; therefore, one 、 Mith()tIt har- mony can not be called a brotherhood. Each member 456

Building a Buddha lnnd Second, there are those that are organized because Of itS convenience tO the members, 、 WilI continue t() exist as long as the members satisfy their conveniences and do not quarrel. Third, there are those that are organized with some good teaching as its center and harmony as its very life. Of course, the third or last of these is the only true organization, for in it the members live in one spirit, 斤 01 which the unity of spirit and various kinds of virtue will arise. ln such an organization there will prevail harmony, satisfaction and h 叩 piness. Enlightenment is like rain that falls on a mountain and gathers intO rivulets that run into brooks, and then intO rivers which finally flow into the ocean. The rain of the sacred teaching falls on a11 people alike without regard to their conditions or circumstances. 羽 nose whO accept it gather into small groups, then into organizations, then intO communities and, finally, find themselves in the great Ocean of Enlightenment. minds of these people mix like milk and water and finally organize into a harmonious Brotherhood. 450

Duties of the Brotherhood realize that his faith is Buddha's compassion itself and that it has been bestowed upon him by Buddha. There are no seeds of faith in the mud of worldly passion, but, because Of Buddha's compassion, the seeds of faith may be sown there, and they will purify the mind until it has faith to believe ⅲ Buddha. As has been said, the fragrant Chandana tree can not grow in a forest Of Eranda trees. ln a like manner, the seeds of faith ⅲ Buddha can not be in the bosom of delu- SlOn. But actually, the flower of joy is blooming there, so we must conclude that while its blossoms are in the b0S01 Ⅱ Of delusion, itS roots are elSeWhere; namely, its roots are in the bosom of Buddha. If a lay follower becomes ego-centered, he will become jealous, envious, hateful and harmful, because his mind has become defiled with greed, anger and fool- ishness. But if he returns to Buddha, he will accomplish even a greater service for Buddha as mentioned above. lt is, indeed, beyond any expression. 418