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　　The teachers of the past thus made a comparison with thunder and rain. Some people can teach others, but they themselves have no inner goodness. Such people are called thunder without rain. They can cause others to feel awe and respect, but can give no sense of cooling refreshment. Some people are like rain without thunder. They rarely speak, but spread thoughts of good will, dedicating their merit to others. They have received their own full measure of inner goodness and so can give goodness and inspire conviction in the hearts of others even when simply sitting still. Those who find peace and calm in the shelter of such an influence will, in turn, feel the highest form of respect. Some people are like rain with thunder, and others, rain with thunder and wind to boot: This, for those who are able, is the best of all. Such people, after having developed their own inner goodness, are able to teach others, spreading the Dhamma by thought, word, and deed, giving results in many ways: People who are stubborn and fixed in their opinions will be able to soften in an instant, just as giant trees bend before the wind. At the same time, teachers of this sort can be an example to others through their behavior and the kindness of their hearts, feeling no envy for the goodness of others, but only compassion, providing the shelter of mental peace to all sorts of people. This is the way to spread the Dhamma fully and completely, causing the religion to prosper in the true and proper way.

　　The field of spreading the Dhamma is extremely important. Those who practice it will get results in two ways:

　　1. By knowing how to use authority — the power of the mind — so as to be of benefit.

　　2. By knowing how to use compassion — the goodness of the heart — so as to benefit their fellow human beings, with no need for power of any sort whatsoever.

　　Only those who can act in this manner are qualified for the Department of Spreading the Dhamma.

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　　When the duties of all these departments are fully observed by a community, a group, or an inpidual, they will help the religion to prosper and thrive. But as long as we are unable to fulfill these duties, the establishment of directives for each of the various departments is meaningless and can lead, I”m afraid, only to the disappearance of the Buddha”s teachings, as happened in India. This is why I have asked to explain our organization and duties so that we will all be thoroughly acquainted with them.

　　It will be ideal if each inpidual can observe the duties of all four departments; and, to be true to the Dhamma, each of us should regard all of these duties as his own personal responsibility. If we pay attention only to the directives and rules, we will be deficient in our duties, and the establishment of the various departments will be a waste of time. All the thought and consideration devoted to our welfare will be fruitless .

　　Thus we should use our authority and inner virtues in observing our duties firmly and properly for the sake of the good order of the religion.

　　If I were to explain things at length, there would be much more to say; but I will stop for the time being with this condensed discussion of the main points at issue, which should be enough to serve us as an adequate guide.

　　If there is anything in any way wrong or defective in what I have written here, I ask the reader”s forgiveness.

　　Peace.

　　Glossary

　　Apalokana-kamma: A procedure to use in conducting communal business of the Sangha, in which certain non-controversial issues are settled simply with an informal announcement. The following terms — ñatti-kamma, ñatti-dutiya-kamma, and ñatti-catuttha-kamma — refer to procedures whe…

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