..续本文上一页 then be transformed into gifts and offerings that kill the unworthy5 [as the bait hooks the fish]."

　　The fourth instruction was: "Gilaanabhesajja... ."

　　This refers to medicine for curing the sickness that can, depending on conditions, afflict both monks and lay people. The remedy needs to accommodate to and measure up with the particular situation as if it were its shadow. However, know and exercise moderation in requesting assistance from relatives or those supporters who volunteer their service. You must keep it well within the bounds of propriety.

　　Knowing moderation is the necessary quality that all who have gone forth must bear in mind. He then becomes sangha sobhana, a graceful recluse who adorns the religion with refinement and beauty, being well received by fellow Buddhists and the public everywhere. The important point for a monk to remember is to be always prudent and wary of immoderation in soliciting anything at all. (The going for alms is special in this regard because it”s a suitable daily observance for monks and novices.) Never make a habit of visiting and seeking aid from lay people, but rather exercise moderation in response to the given situation.

　　After hearing and accepting these fundamental Dhamma guidelines from the Lord Buddha, the noble disciples all gladly practiced them with zealous dedication. Each went their separate ways into the seclusion and solitude of the forests and mountains, unhindered by concern for life and well being. Whatever their family backgrounds — some were even kings and princes — none asserted their status and position. That would have only activated pride and snobbery, and contempt for (the quality of) those requisites of living that the ordinary lay supporters were able to provide. The noble disciples welcomed any kind of food — save that set aside under the vinaya code — for the sake of sustaining their life processes and supporting a steady Dhamma practice. They were mindful of their exertion, their practical duties and observances. They were attracted to quiet and secluded surroundings, far away from noise, confusion and all disturbing influences. They continued with steady endeavor by both day and night and in all postures. For them nothing was more worthwhile and rewarding than the practice that would rid them of suffering.

　　All the noble disciples considered freedom from suffering as the priceless Dhamma. It went beyond any gains that repeated births and deaths could show, for those all originated in the deceit of ignorance,6 which is the root source of the constant suffering of all sentient beings. The total dedication of the noble disciples meant that neither pride of royal blood and wealthy family, nor pride of scholarship and erudition, could infiltrate their hearts. For this reason all of them, from the first to the last arahant disciple, were able to gain Enlightenment following the Lord Buddha.

　　May all you who practice therefore turn your attention to the reports describing the Lord Buddha and his arahant disciples. Consider how their practicing came to success, how they achieved renown and were revered by all sections of the world — including those of the heavenly deva realms. The Lord Buddha, the Dhamma and the Sangha cannot be surpassed for wisdom, discernment and accomplishment. They reign supreme, so let us all carefully consider this. Being easily discouraged and obsessed with food and sleep are not ways to nobility and freedom from suffering. They can”t make the supreme Dhamma manifest within the field of our awareness, which is our heart.

　　In every movement and posture, always give heed to reason and be constantly observant of your actions. Make sure that these actions don”t cause delay or ”stain” your body, speech and heart. Delight in seclusion and solitud…

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