..續本文上一頁d good will through the power of jhana, causing the earth between them to rise and fall in great waves until Angulimala, tired from his running, called out in surrender. The Buddha then instructed him to the point where he was so impressed and convinced that he was eventually able to make his heart attain the Dhamma.

　　There are many other examples of this sort by which the Buddha was able to proclaim the religion so that it has lasted into the present day. If we take spreading the Dhamma to be simply a matter of words, it wouldn”t have been — and won”t be — enough.

　　Thus, spreading the Dhamma is done in three ways:

　　A. By deed — showing others the Dhamma through the example of one”s behavior; being correct and gracious in one”s words and deeds; keeping restraint over one”s senses of sight, hearing, smell, taste, feeling, and ideation so as to be an inspiring example to those who see.

　　B. By word — teaching and explaining the Dhamma out loud, giving rise to understanding and inspiration in those who hear.

　　C. By thought (psychic feats, manomayiddhi). When one has seen with the power of intuitive understanding that a person is ready to receive the Dhamma, one should spread thoughts of good will, dedicating the fruits of one”s merit to that person. This way of spreading the Dhamma can be done both in public and in private, with those who are near and those who are far away. It can help certain human and pine beings, and inspire conviction in those whose dispositions lie within the net of the Dhamma, all without having to say a word.

　　This has been termed "anointing with the waters of benevolence." The good will that lies in the heart is like a cooling current. Wherever this current is directed through the power of a radiant heart, it can draw other beings, both human and pine, to become inspired to develop the qualities of their hearts in line with their varying dispositions. Even if we have yet to meet them, and have simply heard news, we can still cause their hearts to become cool and refreshed, contributing to their welfare and happiness. Spreading the Dhamma in this way is beneficial both to us and to others. To be able to do this, though, we must first give rise to sufficient quality in our own hearts. If the quality isn”t yet there, then build it and dedicate it first of all to those to whom you owe "kamma debts." Spread this goodness to fill the body. Spread this goodness to fill the mind. This sense of fullness is what is meant by rapture (piti) — i.e., full of what is skillful. Goodness fills the heart, refreshing it with what is skillful. When goodness fills the body and mind, it is like water filling a tank or saturating the earth. Wherever the earth is saturated with water, there the trees and vegetation flourish. But if we don”t have enough goodness within, we”re like a tank without any water: No matter how far the faucet is opened, only wind will come out. The coolness of wind and the coolness of water are two very different things. The coolness of wind can cause trees to wither and can send dust clouds flying, but the coolness of water is useful in many ways: It can be used to wash clothes, to bathe the body, to drink, or to sprinkle on the ground, nourishing plants and softening the earth. Not only that, it can also give a deep sense of refreshment. In the same way, people who practice the Dhamma, even if they don”t speak a word but simply spread thoughts of good will, can be of great benefit to people at large. This is termed "metta-parami" — the perfection of benevolence.

　　So when goodness arises within us, we can work for the welfare of others even when we sit with our eyes closed, perfectly still. But it”s the nature of ignorant people to believe that such a person is simply saving his own skin. They haven”t look…

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