阿  姜  曼  正  傳 

 

第五章第二節:完全的自信

     

                   

      

第五章第二節:完全的自信

    有一天,Wat Boromaniwat寺的住持邀請阿姜曼進行私下的對談。他開始問了一個問題。

        「當你一人獨自住在山林間的時候,你不願被比丘眾或在家人所打擾,那麼當你在修行時遇到了問題,你會向誰請教呢?就連我住在首都裡,這裡有許多滿腹經綸且能協助我解決問題的學者,但我還是會遇到沒有人能幫我解決疑惑的時刻。我知道你通常都是獨自一人生活,所以當你遇到問題時,你會找誰諮詢?又或者你是怎麼處理這些問題的?請你解釋給我聽。」

        阿姜曼很直白地回答:「我學習基本自然的法則,並從中獲得了完全的自信,請容我以這份自信來回答你:我是向『法』請益,除了睡覺以外,不分白天或黑夜、也不管我在做什麼事,我都一直在聽『法』。只要我醒來,我的心便立刻與『法』接觸。至於所謂的問題,我的心不斷地與它們辯論;當一個老問題解決了,新的問題又生起。在解決一個問題的當下,一些煩惱就會被摧毀;而當另一個問題浮現時,又會與剩餘的煩惱展開了另一場戰爭。每一個可以想得到的問題,從最大的到最小的,從最邊緣的到最全面的,全都在心中生起並被迫交戰。因此,『心』就是當我遇到煩惱、然後在每一次解決問題的同時去消除煩惱的戰場。」

        「如果未來問題出現時,我其實根本沒有想到去請教誰,我比較有興趣的是去拆毀為潛伏在後台的無明所設置的即時舞台。經由每一回合的拆除,我漸漸地消除了心中的煩惱。所以,我自己並不是那麼重視去諮詢其他的比丘來幫我解決問題或幫我解脫煩惱,因為依靠從心中不斷生起的正念與觀智,還比較快一些。每一次我面對問題時,我便會很清楚地想到這首偈語:「attāhi attano nātho —— 自依洲 —— 所以,我都是從我自己的正念與觀智中來找方法,並即時解決問題,而不是從經典中去蒐集答案;我依靠的是『法』,並以內心生起的正念及觀智的方式,去接受挑戰,找到能讓我繼續前進且不受阻礙的方法。雖然有些問題很深奧且複雜,需要不斷且細膩觀照的努力,但最終還是證明它們(問題)都不是正念與觀智的對手,所以它們也都煙消雲散了。」

        「我並不會因為同修比丘能幫我解決問題就想找他們作伴,我還是比較喜歡獨自一人生活。獨自生活,身與心全然地孤獨,對我而言就是知足。當死亡來臨的那一刻,我將可以善逝,不會因為對過去或未來的牽掛而受到阻礙。在我呼吸停止的那一刻,一切也都將隨之止息。我很抱歉這麼愚蠢地回答你,恐怕我的理由不是很有說服力。」

        那位專心聆聽的住持,因為完全深信阿姜曼說的一切而讚嘆他:「你真是一位與眾不同的人,就一個真心樂於獨自住在山林間的人來說,你真是當之無愧。在經典中不可能找得到像你說的那種『法』,因為經典中記載的『法』與從心中所生起的那種『法』的天然法則是截然不同的。經典中的『法』是直接從佛陀的聖口說出,再由跟佛陀一樣清淨的人口述而來的;因此,那是清淨且沒有雜染的。然而謄寫經典的人或許並不像最初傳誦者那樣清淨無染,以致於『法』的整體精華很可能會在記錄的過程中被謄寫的人所淡化。因此,由心中生出的『法』不同於經典中記載的『法』是可以理解的,即使它們都在我們所認定的『法』的領域中。」

        「對於我問的蠢問題,我已經沒有疑惑了。不過,這種傻問題還是有意義的,因為若沒有問這個蠢問題,就不會聽到你睿智的回答了。我今天不僅是出賣了我的愚蠢,更買到了許多的智慧。你也可以說,我已卸下了一大堆的愚痴,獲得了豐富的智慧。」

        「但我還有另外一個問題。佛陀的弟子離開他獨自去修行之後,當修行的過程出現問題時,他們還是會回來問佛陀的意見。一旦佛陀幫他們釐清疑惑後,他們才會回到各自的修行處所。我想問的是,佛陀的弟子到底是為了什麼樣的問題來尋求他的建議呢?」

        阿姜曼回答:「當有人可以得到快速的幫助與即時的結果時,依賴成性的人,自然就會選擇這條捷徑,這當然比自己去摸索要好得多了。當然,除非距離的因素使得往返變得不切實際,這個時候他們就不得不竭盡所能去努力,憑正念與觀智的力量來找答案,即使這代表著可能會有更慢的結果。」

        「比起他們自己去摸索,佛陀是一切知智者,能更快、更清楚地幫助他人解決問題並釐清疑惑。因此,他的弟子們在遇到問題及疑惑時,當然會覺得有必要去尋求他的建議,以求更快與更精確地解決問題。如果今天佛陀還在世,而我有機會參訪他的話,我也會去問佛陀那些我無法滿意解決的問題。如此一來,我就可以少走很多的冤枉路,不像過去那樣浪費了許多寶貴的時間。」

        「然而,為求得明確的結論而獨自修行,是我們必須承擔的艱鉅任務;因為,就如同我提到的,我們最終都必須依靠自己。但能闡釋正確的修行方法並建議可資遵行方法的老師,還是能幫助我們快速且輕鬆地看見修行的成果。這與我們從猜測中所得到的結果形成強烈的對比,我在自己的修行過程中就看到了這種不確定性的弊端。那段日子因為我沒有老師指導我,所以這是無法避免的情況。我不得不用自己的方法測試,跌倒後自己再爬起來,一路上跌跌撞撞。關鍵的因素就是我的決心,一心一意且不屈不撓。因為一直不停止、也不退卻,我崎嶇不平的修行之路才得以漸漸地平順,直到我逐漸真正覺得滿意。那一份知足給了我機會,讓我在修行的路上保持平衡;而這又讓我更洞悉了世界的本質以及我提到的『法』的本質。」

        這位住持又問了許多的問題,但我已經涵蓋了最重要的部分,所以其餘的在此就省略了。

當他住在曼谷的時候,阿姜曼經常會受到在家人邀他去私人住宅接受供養的邀請,但他都拒絕了,因為他發現在用餐後很難照料身體的需求。

        當阿姜曼覺得時機成熟的時候,就會應呵叻府信眾的邀請,離開了曼谷,前往呵叻直轄縣(Khorat)。他住在Wat Pa Salawan寺的期間,接見了許多來向他請教的訪客。其中有一個問題特別的有趣,這是阿姜曼親自說給我聽的 —— 雖然我的記憶力不太好,但我卻一直忘不掉。也許是因為我在猜,有朝一日這有可能會變成他傳記的一部分吧!這個問題實際上是在探測阿姜曼真正的成就,以及他是否真的值得受到世人高度的讚揚。提問者是一位修頭陀行並熱衷追尋真諦的熱情學生。

        提問者:「當您接受邀請前來呵叻直轄縣,是因為您只想幫助這裡的信眾嗎?還是您也希望努力達到『道』、『果』、『涅槃』的成就?」

        阿姜曼回答:「我既無渴求也沒有迷惑,我不尋找任何會產生『苦』並帶給我後患的一切。有渴求的人對自己從不感到知足,因此他們會四處尋找,只鎖定他們發現到的一切,完全沒有考慮到自己的行為對或不對。到了最後,他們的貪欲會像一把熊熊的烈火焚燒他們。而迷失的人總是在尋尋覓覓;但我已無迷惑,所以我不會尋覓。無惑的人根本不需要去尋找什麼,因為在他們的心中一切都已圓滿,又何必自尋煩惱呢?當他們很清楚知道夢幻泡影並非真正的實相時,又豈會對夢幻泡影感到興奮並抓取不放呢?四聖諦才是真正的實相,它們(四聖諦)早已在一切眾生的『身』、『心』之中。我已完全洞悉了這些真諦,不再有迷惑;所以你還要我再去找什麼?我還活著,而人們也需要我的幫助,所以我來幫助他們 —— 就這麼簡單。」

        「尋找寶石比起尋找心中有『法』的好人要容易得多了。一個有品德的人遠比世上所有的財物還要來得珍貴,因為所有的金錢無法帶給世界真正的和平與喜樂,但這個善良的人卻可以,只有這樣的人才能給世界帶來持久的和平與快樂。世尊與阿羅漢弟子們就是這方面的模範。每一個有道德的人都遠比任何數量的財富還要珍貴,他們每一個人也都了解善行的價值遠比金錢要大得多。只要他們保持善良有德,其周遭的人都會因而滿足,就算他們貧困也不以為意。但愚蠢的人,卻喜愛金錢更甚於善行及有德的善人,他們為了錢,可以不擇手段。他們根本不在乎行為的後果,不管它們有多邪惡或墮落。即使地獄裡的惡鬼也對他們感到反感噁心,深怕他們會給地獄裡的居民帶來大混亂而不太願意讓他們進入地獄。這種愚痴的人只想著一件事:只要能把錢給弄到手,可以不擇手段。只好讓邪惡去結算總帳,就跟惡鬼去下地獄吧!有德的好人與邪惡的人,物質財富與『法』的功德,這就是他們之間的區別。而明智的人現在就應該想到,以免為時已晚,後悔莫及。」

        「到頭來,我們經歷的各種果報都還是取決於我們造下的業行。我們都不得不接受業力所支配的業果 —— 抗議上天的不公是沒有用的。正因如此,眾生從他們出生的類型,以及身體樣貌與性情,到他們所經歷的苦樂程度來看,在各方面都會呈現出不同的差異。這些構成我們個別特質的一切,都是我們的命運,我們每一個人都應該為自己的命運負責。我們都必須承擔自己的責任,也必須接受好的、壞的,以及苦與樂的經驗,因為沒有人可以有權力去否認自己的所作所為。因果業力的法則並不是世間的法律它就是我們存在的法律 —— 是一種我們每一個人各自獨立創造出的法律。對了,你為什麼要問我這個問題?」

        這個異常有力的回應,是我從阿姜曼與另一位當時也在場的比丘那裡聽來的,令人印象深刻到無法忘懷。

        提問者:「請原諒我,但我長期以來便已聽聞您遠播且廣受好評的名聲。出家眾與在家眾都在說同樣的一件事:阿姜曼不是一般的比丘。我很渴望親自來聽您說法,所以我抱著心中的這份渴望來問您這個問題。很遺憾,我問的方式有欠思慮,可能有冒犯到您。我已熱衷禪修多年,在這段期間,我的心確實愈來愈寧靜。我知道我此生並沒有虛擲,因為我有幸得遇佛法,且現在又能向一位大名鼎鼎修行卓越的老師致敬。您剛才給我的這份清晰又精準的回答,已遠遠超出我的期待。今天,我的疑惑都已清除,至少對一個尚有煩惱負擔的人來說,這已是最好的情況,而現在該是我盡全力繼續修行的時候了。」

        阿姜曼說:「你剛才對我提出問題的方式使我必須這麼回答你,因為事實上我既無渴求也不迷惑,你還要我找什麼呢?在我還沒有摸索到修行方法的那段日子裡,我已經有足夠的渴求與迷惑了。當時,在我對修行感到穩定之前,沒有人知道在山區與森林中的我是那麼地瀕臨死亡。那是到了後來,人們開始來找我,我的名聲才開始遠播。但當我三次昏倒、完全不省人事且幾乎沒有辦法活著去講述這件事的時候,我沒聽過有人讚賞我。那是過了很久之後,我的名聲才開始遠播。現在大家都在宣揚我的成就,但那又有什麼意義呢?」

        「如果你想發現潛伏藏在你自己內在的優越特質,那麼你必須主動積極修行。若你等到你死了之後,然後再請比丘為你心靈的功德去唸誦經文,這樣一切都沒有意義了,這並不是我們所說的『搔癢就要搔到癢處』 —— 別說我沒警告你。如果你想要止癢,就得趕緊搔對癢處;也就是說,你必須加倍努力去行善修行,才能擺脫對世上一切物質的牽掛與執著。像財富與財產,從來就不是真正屬於我們所擁有的 —— 我們只是在名義上宣稱擁有它們而已。這樣,我們會忽略了自己真正的價值。我們在世上所累積的財富,固然能帶給我們一定程度的快樂;但如果我們很愚癡,它很快就會轉變成一團把我們給徹底摧毀的熊熊烈火。」

        「古代已滅苦的聖者們也都是靠著累積善業與內在的德行,直到他們可以成為我們大家重要的皈依處。也許你會認為在那個時候他們沒有可以珍惜的財產,但你真以為財富與美女是這個年代才獨有的嗎?這難道是你們如此放縱與放逸的原因嗎?還是因為在我們的國家裡可以火化或埋葬大體的墳場太少,以致於你會認為自己都不會死?難道這就是你如此魯莽與過度自信的原因嗎?你們都老是在想該吃什麼、該怎麼睡,或該玩什麼,彷彿這個世界隨時會消滅,一切也都將隨之消失不見的樣子。於是乎,你們趕緊四處挖出一堆沒有用的東西,多到無法帶著它們到處走動。就算動物也不會這樣放縱牠們自己,所以你們不該再認為你們比牠們聰明與高等了。這種盲目的無知只會使狀況變得更糟。在未來你們都有可能會遇到困境,這有誰會知道呢?你們可能會發現自己比起你們所鄙視的動物還要更加地貧賤。所以你們應該趁現在還有能力的時候,為此奠定一個正見的基礎。」

        「我必須為我這麼嚴厲的說話方式道歉,但為了勸人棄惡行善,使用嚴厲的言語是必要的。當沒有人願意接受真理的時候,我們這個世界將會目睹佛法的消滅。事實上,每個人在過去前生都曾做過一定數量的重大惡業,因此他們不可避免得承受那些果報。不了解這一點的人是不可能看到他們所犯的錯,已經足夠形成惡報的因緣;反而,他們往往會指責教學太過嚴厲 —— 使他們的處境依舊不見曙光。」

        作者在此要向所有溫和的讀者致歉,因為我剛才寫的內容太放肆與輕率了。我的目的是要為後世保留阿姜曼在某些特定場合說法的方式。我試著盡可能以忠實還原他演說的方式來呈現,對那些希望能思惟他教導的人,為了他們,我才想要記錄這一段,也因此我不願降低他言談的力道,盡量不去理會任何的顧忌,精準地寫下他說的一切。

        不管阿姜曼身在何處,總會有人來參訪他,並向他請益有關「法」的問題。可惜,經過多年以後,我無法記住當時在場的比丘轉述給我的所有問答。我只能記住並寫下那些我特別有印象的問答;卻忘了那些無法給我留下深刻印象的問答;而如今它們都已流失了。

        待了一段適當的時間後,阿姜曼離開了呵叻府,並繼續他前往烏隆府的旅程。當他的火車駛進途中位於孔敬府(Khon Kaen)的車站時,有一大群當地民眾等著邀請他,希望他能在孔敬府休息,並在當地住一陣子。但阿姜曼不接受這項邀請,他在孔敬府的信眾們對於無緣親自拜見他這一點,也只能抱憾了。

        阿姜曼終於抵達了烏隆府,並住在Chao Khun Dhammachedi大師的Wat Bodhisomphon寺裡。來自廊開、色軍與烏隆等府的民眾,都已經等在那裡迫不及待要向他頂禮致意。他從那裡再繼續前往Wat Non Niwet寺,並在那裡度過雨安居。在那一年的雨安居期間,Chao Khun Dhammachedi長老在每個星期的布薩日傍晚時分都會帶領一群政府官員與在家眾來聽阿姜曼說法。當然,這就是Chao Khun Dhammachedi長老費了好大的功夫邀請阿姜曼回烏隆府的理由。他可是穿越清邁府的茂密森林,徒步行腳,親自提出這項吉祥的邀請。我們大家能在烏隆府遇見並聽聞阿姜曼說法,都需誠摯地感激Chao Khun Dhammachedi大師。Chao Khun Dhammachedi大師一直都高度關注修行的方法,不管討論的時間要花多久,在談論「法」的時候他都不會感到厭倦;尤其當討論的議題是有關禪修的時候,他更是有精神。他對阿姜曼極為敬愛,因此,阿姜曼住在烏隆府的期間,他都會特別注意阿姜曼的健康,時時詢問那些見過阿姜曼的人,關心他的近況如何。此外,他總是鼓勵人們去拜見並認識阿姜曼。他甚至還不厭其煩地陪著那些不敢單獨去拜見阿姜曼的人一起去參訪他。他在這一方面的努力很傑出,真令人敬佩。

        雨安居之後接下來的乾季,阿姜曼行腳遊方到附近的鄉村,找一處最適合他個性的禪修僻靜之處。他比較喜歡住在Ban Nong Nam Khem村的近郊,距烏隆府城大約有七英里遠。他在這個區域住了一段很長的時間,因為那裡有令人愉悅的森林,很利於禪修。

        他此次在烏隆府的雨安居,對烏隆府與附近地區的出家眾與在家眾有非常大的助益。隨著他抵達的消息傳開後,比丘與在家眾就便逐漸開始聚集在他所住的寺院,以便能與他一起修行並聽他說法。這些人大多都是在他去清邁府之前他在當地的弟子。他們一聽到他回來的消息,都喜不自勝,迫不及待想見到他、供養他,並向他請教。當時阿姜曼的年紀不算太大,大概只有七十歲左右,還能四處行走,不會有太大的困難。總之他天生行動迅速敏捷,隨時都準備可以動身繼續前進,不會在一個地方待太久。他尤其喜愛沒有特定目的地的遊方行腳,徒步穿過山區與森林,因為在這些地方的生活都很平靜且不受打擾。

                             

One day the abbot of Wat Boromaniwat monastery invited Ãcariya Mun for a private conversation with him. 1 He began with a question.

When you are living alone in the mountains and forests, preferring not to be bothered by monks or lay people, whom do you consult for solutions when a problem arises in your practice? Even though I live in the capitol, which is full of learned scholars who can help me clear up my doubts, still there are times when I find myself so completely baffled that no one is able to help me resolve those dilemmas. I know that you usually live alone; so when questions arise, who do you consult or how do you deal with them? Please explain this to me.”

Boldly, Ãcariya Mun replied:

Please allow me to answer you with complete self-assurance which I gained from studying fundamental natural principles: I consult Dhamma, listening to it both day and night in all my daily activities, except in sleep. As soon as I wake up, my heart is immediately in contact with Dhamma. As for problems, my heart carries on a constant debate with them. As old problems are resolved, new ones arise. In resolving one problem, some of the kilesas are destroyed, while another that emerges starts another battle with the kilesas that remain. Every conceivable type of problem, from the grossest to the subtlest, from the most circumscribed to the most comprehensive, all of them arise and are fought within the heart. Consequently, the heart is the battleground where kilesas are confronted and then eliminated each time a problem is resolved.

I am not so interested in thinking about whom I would consult if problems arise in the future. I’m much more interested in attacking the immediate ones that set the stage for the kilesas lurking in the background. By demolishing them at every turn, I gradually eliminate the kilesas from my heart. So, I do not concern myself with consulting other monks to help solve my problems and

rid my kilesas, for it’s much quicker to rely on the mindfulness and wisdom that arise continuously in my heart. Each time I’m faced with a problem, I am clearly conscious of the maxim attãhi attano nãtho   – oneself is one’s own refuge – so I use methods I devise from my own mindfulness and wisdom to immediately solve that problem. Instead of trying to glean answers from the scriptures, I depend on Dhamma, in the form of mindfulness and wisdom, that arise within me, to accept the challenge and find a solution that allows me to proceed, unimpeded. Although some problems are so profound and complex they require a sustained, meticulous investigative effort, they are no match for the proven effectiveness of mindfulness and wisdom in the end. So they too dissolve away.

I have no desire to seek the companionship of my fellow monks just so they can help me solve my problems. I much prefer to live alone. Living all alone, solitary in body and mind, means contentment for me. When the time comes for me to die, I shall pass away unencumbered by concerns for the past or the future. At the moment my breath ceases, all other matters will cease with it. I apologize for answering your question so unintelligently. I’m afraid my reasoning wasn’t very eloquent.”

The abbot, who had listened attentively, was so wholeheartedly convinced by what he heard that he complimented Ãcariya Mun.

You are an exceptional person, as befits one who truly likes living alone in the mountains and forests. The Dhamma that you have presented here cannot be found in the scriptures because the Dhamma recorded in the texts and the natural principles of Dhamma arising in the heart are really quite different. To the extent that the Dhamma in the texts was recorded directly from the mouth of the Lord Buddha by those possessing a level of purity equal to his, to that extent, it is pure and unadulterated. But transcribers of the texts in later generations may not have been so genuinely pure as the original ones, so the overall excellence of the Dhamma as subsequently recorded may have been moderated by its transcribers. For this reason, it is understandable that Dhamma arising fresh from the heart would be different from what is recorded in the scriptures, even though they are both within the scope of what we consider “Dhamma”.

I have no more doubts concerning the question I rather stupidly asked you. Still, such stupidity does have its own benefits, for had I not made a stupid inquiry, I would not have heard your sagacious reply. Not only have I sold my stupidity today, but I have also bought a lot of wisdom. You might also say that I’ve discharged a load of ignorance to acquire a wealth of wisdom.

I do have one other question though. After the Lord Buddha’s disciples took leave of him to go out and practice on their own, they returned to ask his advice when problems arose in the course of their practice. Once he helped clear up their doubts, they again returned to their respective locations. What was the nature of those problems that the Buddha’s disciples sought his advice on?”

Ãcariya Mun replied:

When  someone  is  available  for  help  with  quick,  timely results, people, who by nature prefer to depend on others, will opt for the shortcut, certain that it is better than trying to go it alone. Except, of course, when the distances involved make traveling there and back entirely impractical. Then they are obliged to struggle as best they can, relying on the strength of their own mindfulness and wisdom, even if this does mean slower results.

Being omniscient, the Lord Buddha could help solve people’s problems and resolve their doubts much more clearly and quickly than they could expect to do on their own. Consequently, disciples of his, who experienced problems or had doubts, felt obliged to seek his advice in order to resolve them as quickly and decisively as possible. If the Lord Buddha were alive today and I was in a position to visit him, I too would go to ask him questions that I have never been able to resolve to my satisfaction. In that way I could avoid having to trudge along laboriously, wasting precious time as I’ve done in the past.

Still, reaching definite conclusions on our own, while practicing alone, is a laborious task that we must all undertake, for, as I’ve mentioned, we must ultimately depend on ourselves. But having a teacher who elucidates the correct way of practice and then recommends the right methods to follow helps us see practical results quickly and easily. This contrasts sharply with results we achieve from guesswork when we are practicing alone. I have seen the disadvantages of such uncertainty in my own practice, but it was an unavoidable situation as I did not have a teacher to instruct me in those days. I had to make my way tentatively, stumbling and picking myself up, making numerous mistakes along the way. The crucial factor was my resolve, which remained single-minded and unyielding. Because it never lapsed, never waned, I was able to smooth out the rough patches in my practice, little by little, until I gradually achieved a true sense of satisfaction. That contentment gave me the opportunity to get my balance on the path of practice; and this, in turn, allowed me to look deeply into the nature of the world and the nature of Dhamma in the way I’ve already mentioned.”

The abbot asked many more questions of Ãcariya Mun, but having covered the most important ones, I shall pass over the rest.

WHILE staying in BANGKOK , Ãcariya Mun was regularly invited out to eat in private homes, but he declined, for he found it difficult to take care of bodily necessities after he finished eating.

When he felt the time was appropriate, Ãcariya Mun left Bangkok and headed for Korat where he had been invited to stay by devotees in Nakhon Ratchasima. Staying at Wat Pa Salawan monastery, he received numerous visitors who came to ask him questions. There was one which was especially interesting that Ãcariya Mun himself recounted to me – one which I have never forgotten even though I tend to be forgetful. Perhaps I suspected it would one day form part of his biography! This question was asked as a means of discovering the true nature of Ãcariya Mun’s attainment, and whether he was actually worthy of the popular acclaim he received. The questioner was an ardent student of the way of kammaååhãna who earnestly sought the truth.

Questioner: “When you accepted the invitation to come to Korat, was it simply because you want to help your devotees here, or have you also come hoping to strive for the attainment of magga, phala, and Nibbãna?”

Ãcariya Mun: “Being neither hungry nor deluded, I am not searching for anything that would create dukkha and cause me trouble. Hungry people are never content as they are, so they run around searching here and there, latching on to whatever they find without considering if their behavior is right or not. In the end, their acquisitiveness scorches them like a blazing fire. Deluded people are always searching for something. But I have no delusion, so I am not searching. Those who are not deluded have no need to search. Everything is already perfect within their hearts, so why should they bother? Why should they get excited and grasp at shadows when they know perfectly well that shadows are not genuine truths. Genuine truths are the Four Noble Truths, and they are already present within the minds and bodies of all living beings. Having fully understood these truths, I am no longer deluded; so what else would you have me seek? I’m still alive and people need my help, so I assist them – it’s as simple as that.

It’s much easier to find precious stones than it is to find good people with Dhamma in their hearts. One virtuous person is more valuable than all the money in the world, because all that money cannot bring the world the kind of genuine peace and happiness that a beneficent person can. Just one such individual is capable of bringing so much enduring peace and happiness to the world. The Lord Buddha and the Arahants are excellent examples of this. Each virtuous person is more precious that any amount of wealth, and each realizes that good deeds have far greater value than money. As long as they remain virtuous and people around them are contented, they don’t care if they are poor. But fools, preferring money over virtue and virtuous people, will do anything to get money. They can’t be bothered about the consequences of their actions, no matter how wicked or depraved they may be. Even the devil is so disgusted and so fearful they will wreak havoc among the denizens of hell that he’s reluctant to accept them as inmates. But such fools care about only one thing: getting their hands on some money, no matter how ill-gotten. Let evil settle the accounts, and to hell with the devil! Virtuous people versus wicked people, material wealth versus the virtues of Dhamma, this is how they differ. Sensible people should think about them right now before it’s too late to choose the correct path.

Ultimately the varying results that we experience depend on the kamma we make. We have no choice but to accept the consequences dictated by our kamma – remonstrations are of no avail. It’s for this very reason that living beings differ so widely in everything from the type of existence they are born into, with their different bodily forms and emotional temperaments, to the degrees of pleasure and pain they experience. All such things form part of one’s own personal makeup, a personal destiny for which each of us must take full responsibility. We must each bear our own burden. We must accept the good and the bad, the pleasant and the painful experiences that come our way, for no one has the power to disown these things. The karmic law of cause and effect is not a judicial law: it is the law of our very existence – a law which each one of us creates independently. Why have you asked me this question anyway?”

This remarkably robust response, which I heard about from Ãcariya Mun as well as from a monk who accompanied him on that occasion, was so impressive that I have never forgotten it.

Questioner: “Please forgive me, but I have heard your excellent reputation praised far and wide for a long time now. Monks and lay people alike all say the same thing: Ãcariya Mun is no ordinary monk. I have longed to hear your Dhamma myself, so I asked you that question with this desire in mind. Unfortunately, the lack of discretion in the way I asked may have disturbed you somewhat. I’ve had a keen interest in practice for many years, and my heart has definitely become more and more peaceful throughout that time. I feel that my life has not been wasted, for I have been fortunate enough to encounter the Buddhasãsana and now have paid homage to a renowned teacher revered for his excellent practice and superb virtue. The clear, precise answer you gave me a moment ago exceeded my expectations. Today my doubts have been allayed, at least as far as is possible for one still burdened with kilesas. It’s now up to me to carry on with my own practice as best I can.”

Ãcariya Mun: “The way you phrased your question prompted me to answer as I did, for in truth I am neither hungry nor deluded. What else would you have me search for? I had enough of hunger and delusion back in the days when I was still inexperienced in the way of practice. Back then, no one was aware of how I nearly died striving in the mountains and forests before I felt secure in my practice. It was only later as people began to seek me out that my fame started to spread. But I didn’t hear anyone praising me at the time when I passed out, unconscious, three times and barely survived to tell about it. This renown came only long after the event. Now everyone lauds my achievements, but what’s the use in that?

If you want to discover the superior qualities latent within yourself, then you must take the initiative and practice. It’s no use waiting until you are dead and then invite monks to chant auspicious verses for your spiritual benefit. That’s not what we callscratching the place that itches’ – don’t say I didn’t warn you. If you want to get rid of that itch, you must hurry and immediately scratch the right place; that is, you must intensify your efforts to do good in order get rid of your attachment and concern for all material things of this world. Possessions like wealth and property do not really belong to us – we lay claim to them in name only. In doing so, we overlook our true worth. The wealth we accumulate in this world can be used wisely to bring us some measure of happiness. But if we’re very stupid, it can soon become a blazing fire that completely destroys us.

The venerable individuals who transcended dukkha in ages past did so by accumulating virtuous qualities within themselves until they became an important source of refuge for all of us. Perhaps you think they had no cherished possessions in those days. Do you honestly believe that wealth and beauty are something unique to the present day and age? Is that why you’re so immoderate and self-indulgent? Is our country so lacking in cemeteries to cremate or bury the dead that you figure you won’t have to die? Is that why you’re so rashly overconfident? You are constantly worried about what you will eat and how you will sleep and how to keep yourself entertained, as if the world were about to vanish at any moment and take everything with it. So you rush around scooping up such a mass of useless stuff that you can hardly lug it all around. Even animals don’t indulge themselves to that extent, so you shouldn’t assume that you are so much more exalted and clever than they are. Such blind ignorance will only make matters much worse. Should you fall on hard times in the future, who knows? You may find yourself even more destitute than the animals you disparage. You should start laying the groundwork for a proper understanding of this matter right now, while you are still in a position to do so.

I must apologize for speaking so harshly, but it is necessary to use harsh language to persuade people to abandon evil and do good. When nobody is willing to accept the truth, this world of ours will see the sãsana come to an end. Virtually everyone has done a certain amount of gross, evil kamma in the past for which they must inevitably suffer the consequences. People who still do not understand this are unlikely to see their own faults enough to remedy the situation. Instead, they tend to fault the Teaching for being too severe – and so the situation remains hopeless.”

At this point the author would like to apologize to all you gentle readers for having been so presumptuous and indiscreet in what I’ve just written. My purpose was to preserve for posterity the way that Ãcariya Mun taught Dhamma on certain occasions.

I tried to present it in a manner that reflected his speech as accurately as possible. I wanted to record it for the sake of those wishing to contemplate the truth of his teaching. Being thus reluctant to reduce the forcefulness of his remarks, I tried to disregard any

qualms I had and wrote precisely what he said.

Wherever Ãcariya Mun sojourned, people constantly came to see him about Dhamma questions. Unfortunately, I cannot recall all the questions and answers that have been recounted to me over the years by monks who were present on those occasions. I noted down and remember only those answers which especially impressed me. I have forgotten those that failed to make a strong impression; and now they are gone.

AFTER   A   SUITABLE   INTERVAL , Ãcariya Mun left Nakhon Ratchasima to resume his journey to Udon Thani. When his train pulled into the station at Khon Kaen, a crowd of local people were waiting to invite him to break his journey there and stay in Khon Kaen for awhile. Since he was unable to accept the invitation, his devotees in Khon Kaen were disappointed at missing the opportunity to meet with him.

Finally arriving in Udon Thani, Ãcariya Mun went to stay with Chao Khun Dhammachedi at Wat Bodhisomphon monastery. People from the provinces of Nong Khai and Sakon Nakhon, as well as Udon Thani, were waiting there to pay their respects. From there he proceeded to Wat Non Niwet monastery where he remained for the rainy season retreat. Once a week on observance day, during the rains retreat that year, Chao Khun Dhammachedi took a group of public officials and other lay supporters to hear Ãcariya Mun’s Dhamma talks in the evening. It was, of course, Chao Khun Dhammachedi himself who had taken so much trouble to invite Ãcariya Mun to return to Udon Thani. He had trekked through the thick forests of Chiang Mai to personally offer that auspicious invitation. All of us, who met Ãcariya Mun and heard his Dhamma after he arrived in Udon Thani, owe Chao Khun Dhammachedi a sincere debt of gratitude. Chao Khun Dhammachedi was always keenly interested in the way of practice. He never tired of talking about Dhamma, no matter how long the conversation lasted. He was especially appreciative when the Dhamma discussion dealt with meditation practice. He felt great respect and affection for Ãcariya Mun. Therefore, he took a special interest in his well-being while he stayed in Udon Thani, constantly asking people who had seen Ãcariya Mun recently how he was getting along. In addition, he always encouraged people to meet with Ãcariya Mun and get to know him. He would even tirelessly escort those who did not dare go alone. His efforts in that respect were outstanding and truly admirable.

During the dry season following the rains retreat, Ãcariya Mun preferred to wander off into the countryside, seeking seclusion where he could practice the way of Dhamma in a manner most suitable to his character. He liked to stay in the vicinity of Ban Nong Nam Khem village, which was located about seven miles from the town of Udon Thani. He lived for long periods in this area because it had pleasant forests that were conducive to meditation practice.

His presence in Udon Thani during the rains retreat greatly benefited both the monks and the general public from the town and surrounding districts. As news of his arrival spread, monks and lay people from the area gradually began to converge on the monastery where he resided in order to practice with him and hear his Dhamma. Most of these people had been disciples of his from the time he lived in the area before going to Chiang Mai. Upon receiving word that he had returned, they were overjoyed at the prospect of seeing him again, offering him alms, and hearing his advice. He was not very old yet, being only about 70 then. He was still able to get around without much trouble. By nature he tended to be quick and agile anyway, always ready to get up and move on, never staying too long in one place. He much preferred to wander with no specific destination, hiking through the mountains and forests where life was peaceful and undisturbed.