..续本文上一页ave. This is called the natural condition of the Dhamma.

　　Another condition, though, stays as it is, whether or not there are waves — just as the water of the sea, when there is no wind, is smooth, level, and clear. This natural condition in the heart — a condition that does not take birth, does not change, is not annihilated, and does not die, but simply stays as it is — lies within each and every one of us.

　　These two practices — tranquillity and insight meditation — lead to the ultimate welfare, nibbana. The two natural conditions lie within each of us. Those who know how to spread the Dhamma into themselves, teaching and counseling themselves, will attain well-being without a doubt.

　　B. The second category: Practice (patipatti)

　　Spreading the Dhamma by practicing it, without having to use words, simply behaving well so as to be an example to others through one”s behavior: This is an important factor in spreading the Dhamma. Our Lord Buddha, for example, was once staying in a forest with a following of 500 monks. As twilight fell, he rested, inclining on his right side, while the monks all did walking or sitting meditation. No one was talking. Everything was perfectly still. Just then, a group of wandering ascetics came into the forest and, seeing this, were completely won over. They felt so inspired by the virtues of the Buddha, Dhamma, and Sangha that they were willing to become disciples. Later, they were of great help in spreading the religion. This shows that good and proper practice is an extremely important force in spreading the Dhamma.

　　Not only human beings, but even animals are able to follow the example of others” behavior, as when a man with a crippled leg leads a horse with sound legs around on a tether: In no time at all, the horse will learn to walk with a limp. As the leader goes, so go his followers; as the mould is shaped, so are the items moulded. Good behavior is thus a way of spreading the religion that has a deep and telling influence on the hearts of those who come after. This is one of our true duties within the religion. Even if our defilements may be heavy and thick, we can still be of service to others in this way.

　　Thus in spreading the Buddha”s teachings, it”s not enough simply to get up and deliver a sermon. A person with discretion in teaching the Dhamma can convince others of its value in a variety of ways: by his manners, as already mentioned; or by adesana-patihariya — the marvel of knowing another person”s thoughts; or by anusasani-patihariya — the marvel of teaching that, when put into practice, gives the promised results. All of these are means of spreading the Buddha”s teachings.

　　C. The third category: Psychic Marvels (iddhi-patihariya)

　　In some areas of religious work, spreading the Dhamma is done via the mind — as, for example, when the Venerable Culapanthaka performed , a psychic marvel that astounded those who saw, inspiring conviction, reverence, and awe in their hearts. Those who had never before felt inspired by the Buddha”s teachings suddenly became inspired because of those events.

　　Other instances were performed by the Buddha himself, as when he went to break the pride of the three Kassapa brothers. He went out in the rain without getting wet, did walking meditation in the flood without getting wet, which led the elder Kassapa to abandon his stiff-necked pride — and when he had abandoned his pride, the Buddha was able to teach him the Dhamma. Kassapa and his followers saw the Dhamma appear within themselves, experienced the paths, fruitions, and nibbana, and proclaimed themselves followers of the Buddha. They were then of great help in spreading the religion.

　　Another example is when the Buddha subdued the bandit, Angulimala. As Angulimala ran chasing after him, the Buddha radiate…

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