..續本文上一頁ief of each region has the right, the authority, and the responsibility to administer his jurisdiction in accordance with all of his stipulated duties, including the procedures to be followed in appointing officials on the regional, provincial, district, and township levels; in appointing the abbots of temples, preceptors, and minor officials; and in delegating responsibilities on each level. This being the case, each of these officials should use his powers strictly in accordance with the regulations and guidelines set down by the Sangha authorities. Anyone who sees that he is unqualified in a particular area should not accept appointment in that area. At the same time, those who make the appointments, if they see that a particular inpidual is unqualified, should not appoint him to a position of responsibility. If he is appointed, it will be damaging to that area and destructive to the religion.

　　B. Governing by Vinaya: One should explain to those who come under one”s authority the various procedures connected with the Vinaya so that they will understand how to follow them.

　　1. Point out, for example, how an apalokana-kamma is to be performed so as to be in line with the Vinaya. If there are discrepancies from the norm, point them out and correct them.

　　2. Point out how and in what sort of places a ñatti-kamma is to be performed.

　　3. Point out what sorts of acts should be performed as ñatti-dutiya-kamma, how they are to be performed, where, when, and with how large a chapter of monks.

　　4. Point out what sorts of acts should be performed as ñatti-catuttha-kamma, on what sorts of occasions, and with how large a chapter of monks so as to be correct according to procedure.

　　On the whole, there are still great discrepancies in following these procedures even within the inpidual sects. When we compare the different sects, the differences are even greater. This being the case, whose responsibility is it to govern the Sangha so that there is uniformity throughout

　　To have standards means to weld discipline to justice — or in other words, Dhamma and Vinaya. For example, we should have standards in the way we worship and chant — how the words are to be pronounced according to the Magadha and Sanyoga traditions, and which tradition to use on which occasions. There should be guidelines concerning this that are consistently followed everywhere, and similar guidelines concerning the way we dress and use the necessities of life, so that we will all be orderly and in proper line with one another. Otherwise, there will be discrepancies, high and low. If there is order, however, even the differences of high and low will present an acceptable appearance. Having standards is thus an important part of governance. If the authorities were really sincere about carrying out their duties, instead of simply letting things slide, it would help lead to the growth and prosperity of the religion. On the whole, though, there is a tendency in the area of governance not to look after things and simply to let them be. This has led to factions and splits within the monkhood, each group taking offense at the way other groups behave.

　　Thus close adherence to the Vinaya and to the standards of order would lead to concord with no need for force or compulsion: concord that would come of its own from the good and noble standards of the religion.

　　When the lotuses are gathered unbruised,

　　the water stays clear:

　　This is where the virtues

　　of those who can govern appear.

　　Every official — and every monk and novice as well — should be strict in keeping his personal conduct within the bounds of the Vinaya, so as not to abolish any of the training rules by means of his behavior. In other words, whatever has been set down by the Buddha should not be abolis…

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