..续本文上一页 himself up as a teacher. Others who shared the goal were welcome to use this garden for their spiritual studies and experiments, but only as friends and equals. Although he ended up being the older brother, due to his knowledge and experience, he didn”t dominate or tell others what to do. That might give them an excuse to shirk their own responsibility and become dependent. Even as the role of teacher came to be necessary, as Suan Mokkh grew and became well known, he always demanded that people think and investigate for themselves, rather than just memorize and believe in teachings. When and where he could, he has been ready and willing to be a guide and friend, but he has no illusions of doing more. The Buddha himself said,

　　Striving is your own responsibility, the Tathagatas (Awakened Ones) only point the way. 10

　　I emphasize this point because many monasteries, Buddhist and other, require strict obedience. While obedience helps to avoid selfishness and pride, and while obedience in worldly matters allows them to be taken care of simply and efficiently, there is no authority to obey in spiritual matters other than the Dhamma itself. One must hear and listen to Truth oneself, and obey it willingly. At Suan Mokkh, it is felt that one should start doing so immediately. If one must have it interpreted by another today, whenever will one learn to hear and live directly

　　Rather than one person try to transform another, Dhamma-Nature-Law must be allowed to do the work, the shaping and transforming. Here, even the selfish and immature are given space to grow up into unselfishness. The more knowledgeable and experienced should be able to watch and encourage with kindness, compassion, and equanimity. If too much importance is placed on conforming to some external form, the heart will never conform to Dhamma. Once again, this is in line with the Buddha”s example. Rather than call himself a teacher or pine messenger or god, he simply claimed to be a kalyana-mitta (good, noble friend).

　　This is not to say that one can do nothing to help another. The Middle Way avoids the extreme of indifference, non-caring, and insensitivity as much as it shuns bossiness and domination. Both extremes are forms of irresponsibility, or responsibility primarily to selfish impulses. True responsibility lies in between, in Dhamma. The spiritual guide, then, is first of all someone who has walked the way of Dhamma sufficiently to point out that way to others. The knowledge and experience gained from direct spiritual living can be expressed and explained in various ways to help others to discover how they too may live this life. And the presence of a truly unselfish, even selfless being shows beginners that it can be done, provides a tangible example of the teachings for those who have not yet found it deeply in themselves. So far, Suan Mokkh as been blessed with a spiritual friend who gives powerful and challenging teaching along with an impeccable example.

　　Self-reliance is not thrust on people, since few of us have been prepared for it. Anyone coming for a long stay is expected to have completed basic studies first. Once here, he has many opportunities to experiment, study, and occupy developing minds in useful ways. Depending on inpidual abilities, proclivities, and needs, one could build one”s program from activities such as daily chanting of scriptures, meditation, scriptural study, translation, teaching visitors and school children, helping with traditional ceremonies, community service, construction work, painting and sculpture, transcribing tapes, publishing, looking after guests, lectures and classes, discussions, physical labor, mechanical and electrical work. No one pattern is expected. Everyone is free to use their knowledge and skills to benefit the…

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