阿 姜 曼 尊 者 正 傳

聲聞阿羅漢

作者/摩訶布瓦尊者

英譯者/迪克席拉羅坦諾尊者

中譯者/喬正一

   「當經行禪思時，必須以一種寧靜、鎮定自若的動作為之。在你從事的每一項例行的任務時，都應集中注意力保持正念。不論是觀察身體四大聚合的本質，或只是將心專注於特定的業處上，只要功夫深厚，心念就一定會深深的凝聚融入在所緣的業處上。」

「千萬不要讓心念飄到別處，這種分心的情形意味著內心缺乏可靠的避風港，也就是精神的修持尚未穩固才會產生的現象。在你日常的一舉一動都應保持正知、正念，每一分一秒都應念念分明。不管在醒時身體的舉動是如何，或睡覺時所做的夢有多豐富，都不可陷入昏沈或失去正念。」

「當你認真地奉行聖弟子們的傳統修行時，必須以一種輕安、舒緩的方式去履行這些義務，例如：每天清晨例行的托缽、用餐，…，切勿表現得像是缺乏適當的訓練一般。時時刻刻都要表現出一個真實沙門【中譯者註：samaõa即沙門之意】或佛弟子所應具備的平和與寧靜的舉止。這意味著對每一個動作都要保持正念及觀照的智慧，這就是一種清除淨化深植在內心毒素【中譯者註：指三毒，即貪、瞋、痴】的修行方式。」

「認真仔細的觀察所有你吃的食物，不要讓食物的美味在你的心中滋生貪毒【中譯者註：勿因內在的舌根接觸外在的美食而生貪欲識】。就算你的身體可能經由食物而得以強健，但若未透過正念及正思維，心靈必將隨之衰竭，進而產生有害的結果。所以吃東西的時候，若未同時保持正念，其結果只能滋養身體，卻耗盡心智的活力。」

「一個沙門絕不可做出損人又不利己的可恥惡行，因為這種惡行不但會傷了自己，還會像雨後春筍般的損及他人。以佛陀的聖弟子的觀點來說，所有精神方面的垢染都是非常的可怕。」

「要保持最大的注意力，避免因疏於警覺而使污穢的惡念生起【中譯者註：即四正勤】，因為每一種惡念的生起就像是一片火海，必將焚燬燒盡大地上的一切生物。」

「正法，也就是每一位聖弟子所修行的方法，對於平時的走路、站立、端坐、躺臥、飲食、休息，以及所有交談與社交互動，都是一再地闡釋自我修持以及『行』、『住』、『坐』、『臥』的嚴謹態度。」

「懈怠、散漫、以及放逸的行為，都是一種惡習，祇會誘使你產生邪惡的思想，使我們一再地出生及死亡【中譯者註：不斷的生死輪迴】。所有任何想要逃離生死輪迴的願望【中譯者註：即八正道中的「正志」】，都可以幫助我們避免這些糟糕的惡習。惡習只會讓我們陷入萬惡的深淵，使我們變成最不受歡迎的人－一個不幸的沙門。」

「沒有人喜歡享用不潔的食物；沒有人喜歡住在惡劣的房子裡；沒有人喜歡穿著難看的衣服，甚至是多看上一眼。一般來說，人們都厭惡及逃離令人不悅的事物，但這世上最令人感到厭惡的莫過於外表是佛教比丘，但內在是邪惡的沙門，因為這種人的邪惡會同時深深影響著好人與壞人，也影響著諸天與梵天的心。基於這樣的理由，比丘應終生盡最大的注意力去保持正念及持戒清淨，努力成為一名真實的沙門。」

「這世上有許多令人類重視及關心的事情，但再怎麼樣也比不過心靈的淨化來得重要。事實上，應該說心靈才是全世界最重要的寶藏，所以請小心的照顧它。能夠領悟心靈的本質，就是領悟佛法；洞悉心靈就等於是洞悉佛法。一旦看透心靈的本質，也就能全然的認識佛法。若能洞悉心靈的實相，也就是成就了解脫涅槃。很顯然的，心靈是一種無價之寶，絕不可忽視它。那些忽視去滋養心靈的人，都必將出生在惡道裡，不論他們輪迴幾百次或幾千次都是一樣。然而一旦我們領悟心靈的珍貴本質，我們將不再迷失，也完全的清楚以後絕不會有悔恨。像這樣的懊悔自責都是可以避免的，我們絕不可讓它發生。」

「人類可以說是大地上最聰明的生物，所以不該因無明愚痴而墮落，否則必將過著難以忍受的悲慘生活，無法找到幸福之道。一個真實的沙門在從事每一件事情的態度及舉止上，不論是世間或出世間，都必須為其追隨的學生及信徒豎立一個值得信賴的典範。不管他作任何事，都是清淨且無可指摘，他的行為舉止必須是既沈穩又正直。所以，應該盡力去培植屬於你自己內在的沙門典範，讓它慢慢的成長茁壯，如此不論你身在何處，你的修行成果都必將隨之繁榮昌盛。」

「一個愛惜戒律、愛惜正定、愛惜正念、愛惜智慧、及愛惜正精進的沙門，很快的就能達到一個修行有成的沙門所應有的崇高成就，並且在未來持續下去。」

「我所教導的一切，都是一個努力精勤不懈的人、一個贏得勝利的心靈戰士、一個完全超越了苦及擺脫束縛的菁英所奉行的誡命。這種人已達到完全的自由，足以成為三界一切眾生的導師。如果對於世尊的教導，你能洞悉其中殊勝無上的價值，那麼相信 過不了多久，你便能徹底擺脫一切的垢染。我現在就將這珍貴的佛法託付予你，希望你能以最大的敬意珍惜它。如此，你必能體驗到心中升起不可思議、莊嚴、且非同凡響的驚喜。」

當禪定中的阿羅漢說完法以後便離開，阿姜曼以謙卑的態度接受了法義的指導，並從各種角度仔細的思維，區隔每一個獨特的特點，然後一個個徹底全面的分析咀嚼。

當愈來愈多的阿羅漢現身在他的面前，並以同樣的方式對他說法時，就在聽法的當下，他進入了禪定並獲證許多新的內明。聽著他們無與倫比的開示，他同時增長了對禪定的熱忱，也因此大幅加深了對法義的領悟。 

阿姜曼曾說過，雖然他從未見過佛陀，但聆聽每一位佛陀的聖弟子阿羅漢的演說，都會讓他覺得彷彿佛陀就在他的眼前一般。 

專心的聆聽，使他的心滿溢著法喜。他全神貫注在法義上，以致外在的物質世界，包括他的身體，對他而言都在那一刻停止了活動，就在佛法明亮的光輝照耀之下，獨留心識運轉。 

過了一會兒，他從那層禪境中出定，他察覺到一直所背負的沉重負擔，因為他又感覺到肉體的存在，也就是地、水、火、風等四種元素的聚合體，每一種元素的本身都是一大堆沉重的苦。

在沙里卡石窟的長時間逗留，阿姜曼遇到過很多的阿羅漢，也聽過很多的智慧儁語，以上這些難得的經歷都讓這座石窟成為他一生中所待過最獨特的地方。 

當他住那裡的時候，無可指摘的「法」在他的心中升起，也就是說，依據佛教的經典，他證得了三果，他擺脫了欲貪、瞋恚、有身見、戒禁取見、疑等五下分結，未來絕不會再輪迴投生到欲界，所以又稱為不還果。

一個已經達到三果成就的聖人，是絕對不會再投生到人間，或投生到身體是由四大元素所組合的其他世界。但這樣的聖者在生前仍未獲得阿羅漢的成就，所以死後會進入色界最頂端的五淨居天，依照他們抵達解脫的程度分別投生在無煩天、無熱天、善現天、善見天、色究竟天。 

阿姜曼只有單獨對他已受具足戒的學生表示過他在沙里卡石窟的那段時間已證三果，但是，考慮到讀者的利益，我仍決定在此公開這段經過。如果這麼做有任何的不當，我願意為我的過失承受指責。 

由於持續平靜的禪修已長達數月之久，有一天晚上，阿姜曼對他的同修生起一種非常強烈的悲憫心，因為不可思議的內明在每晚禪修時都浮現出來，他對於這一生連作夢都想不到的許多奇怪、或奇妙的事物，都變得更能敏銳的洞悉其中的奧秘。那一晚，他的心在禪境中已達到一種特別精緻細微的品質，並由此衍生出許多不可思議的內明。

當他完全了解到因過去的無明愚癡所帶給他的傷害時，他不禁涕淚俱下，同時也了解到因持續精進努力所獲得的驚人成果。他對世尊的無上重要性生起了至深的感激，為此他感性地讚嘆及宣稱佛法就是追隨世尊的足跡，可讓追隨者了解到自身及其他眾生業力的複雜本質。在佛教裡就有這麼一項重要的偈語：

眾生皆因業而生，亦為業之繼承者。

　　這段偈語幾乎成功的表達了佛陀的所有教義。

　　儘管阿姜曼內在的驚人修為尚未達到八正道的終點，也未徹底滅盡一切的「苦」，但他依然持續的保持內觀。為了達到解脫的目標，他仍須以無限的決心並傾注所有的精神繼續修行。同時他看到了過去長久以來一直困擾他的胃痛已經完全痊癒，對此他感到相當的欣慰。不但如此，他的心已相當的穩固，已是一座堅固的精神堡壘。

   雖然，他尚未完全根絕心中的垢染，但他確定他走的路是正確的。他的禪修目前進展的很順利，已沒有早年時那麼的躁動。當他在黑暗中摸索時，也不像往日般那麼的孤獨無助，他現在已確定他正走向一條通往最高「法」的道路上，也完全地確信自己有一天必將擺脫一切的「苦」。

   他的「定」與「慧」已達到一種彼此以完美和諧的方式，不停地交互運作的境界。他從不需要對此運作施以積極的催促或壓力，但憑日以繼夜，「明」與「覺」，也就是對內在精神覺醒的認知及對外界無盡現象的洞悉，都自然的在心中不斷地生起。

   他的心在如此 不可思議的佛法中愈趨明亮，他就愈對他的同修們心生悲憫，因為他是多麼急切的想與他們分享這些不可思議的內明。終於，因著這份深刻真摯的悲心，促使他離開了這座吉祥的石窟。儘管有些不捨，但還是離開了此地，去找他以前住在東北時所認識的其他頭陀比丘。

   就在他離開的前幾天，他先前所遇過的那位夜叉帶領著一群地居天神來到他的面前聽法。當他說完法以後，阿姜曼告訴他們他即將要離開了。這群地居天神忽聞這項噩耗，都非常的難過，他們非常不捨他的離去，並懇求他為了他們長期的幸福與利益繼續留在石窟裡。

   阿姜曼解釋，當初正是因為這個理由，他才會來到這座石窟。現在，他也是因為這個理由必須前往他方。他的來去全憑他個人的自由意志，而非像奴隸般受他人的使喚。阿姜曼希望他們能諒解，也請他們不要因此而沮喪。他承諾將來因緣成熟時，他還會回到這裡。

   這些地居天神表達了他們由衷的難過，以及內心對他的敬愛與恭敬。

   就在他離開前的某晚十點左右的時候，阿姜曼突然想起波羅曼尼寺的喬昆烏巴利長老，他自己也覺得很奇怪，不知為何這位長老會突然出現在他的心中。於是，他集中心念，由意念生出一道念波朝長老所在的方向射去觀察他。他發現喬昆烏巴利長老正在禪思有關無始【中譯者註：paåiccasamuppãda即無始】的無明【中譯者註：avijjã即無明】，從那時起他便一直觀察這位長老的修行。

後來他到了曼谷，跟喬昆烏巴利長老提到他所觀察到的一切時，長老立即揚聲大笑，並認同阿姜曼所看到的一切。他稱讚道：「你真是了不起，我自己已是一位受到眾人尊敬的禪師，但卻無法跟你的成就相比。我很慚愧，你真的稱得上是一位大師，這完全是一位追尋天人師道跡的正統佛弟子所應有的表現。只有少部分的人能夠延續無上法義的原始精神，而我們一般人都不足以勝任這項神聖的任務。但這不表示現今的我們對於正向解脫這件事情可以抱著懶散或放逸的態度，還好你已充分的展露出佛陀教義的永恆特質，否則儘管佛陀是為了眾生的利益而宣說佛法，但真正的佛法將在這個世界中再也聽不到了。我對你剛才所展現的特殊能力與知識致上最高的敬意，因為這正是實踐並開發佛陀教義的方法。」

阿姜曼提到了喬昆烏巴利長老對他表達了最高的景仰以及尊敬，而且每當阿姜曼在修行上遇到了瓶頸無法突破時，有好幾次都是這位長老幫助他解決修行上的特殊難題，直到時機成熟時，阿姜曼才離開了曼谷，直接回到東北部。

阿姜曼逗留在沙里卡石窟的前幾年，他曾到過鄰國緬甸，然後再經由泰北清邁省回來。接著再走入寮國，有時在寮國的龍坡邦附近修持頭陀行，最後再回到相當靠近泰國黎省萬坤縣附近的帕普石窟結雨安居，後來的雨安居也會在黎省的帕賓石窟中度過。

追溯那段時光，這些地方在當時都是相當荒涼的區域，到處充滿著野生動物，村落社區都相當的稀少，且彼此間相隔甚遠，從一村走到另一村都要花上一整天的時間。在這一大片廣漠無垠的荒野地帶，一個迷路的人如果必須露宿在老虎及其他野獸所掌控的荒野中，一定會發現自己的處境相當的危險。 

有一次，阿姜曼穿越了湄公河，住在靠近老撾山林的一大片林地。當他露宿在那裡時，有一隻巨大的孟加拉虎在附近出沒。它總是在晚上來到阿姜曼修行的地方，但它會保持一定的距離，注視著阿姜曼來回的經行。但它從未顯露出恐嚇的行為，只有在附近徘徊時偶爾會發出老虎的吼聲。由於平時跟這些野生動物住得非常的近，所以阿姜曼並不會太注意這隻老虎。 

在短期的遊行中，阿姜曼會有另一位比丘相伴。這位比丘就是阿姜悉達，他比阿姜曼出家的時間還要早一些。阿姜悉達與阿姜曼是同一時期的人，但阿姜悉達在禪定方面的修為卻非常的突出。他喜歡選擇如曠野般的僻靜之地禪修，也喜歡住在靠近湄公河的老撾山中獨居靜修。偶爾也會渡河到泰國，但不會停留太久。 

有一次，他們兩人在山林中分開露宿，彼此所住的地方都緊鄰著個別的村落，好讓他們可以維持每日例行的托缽。

某晚，阿姜悉達為了黑夜經行時可以看得到路，所以在經行步道的頭尾兩處都點燃燭火。阿姜悉達正在經行時，突然出現一隻巨大的孟加拉虎。這隻老虎緩緩的靠進，然後離經行步道約六尺距離的地方安靜的趴下蜷伏。這隻老虎就這樣保持不動，像一隻家庭寵物一般靜靜的望著阿姜悉達在步道上來回的經行。  

當阿姜悉達走到老虎蜷伏的正對面時，因光線昏暗不明，他還沒有發現這隻老虎，只是隱約感覺到前方似乎有異物。他立刻起疑，因為正常的情況下應該是沒有東西才對。他仍無法辨識出究竟是什麼，只覺得有東西在盯著他，後來他瞥見是一隻大老虎蜷縮在前時，儘管如此，他依然不害怕。 

他望著這隻盯著他看的老虎，覺得它就像是一隻大布偶一樣。過了一會兒，他又在老虎前繼續來回的經行，但沒有任何恐懼的念頭流過心中。雖然，他注意到老虎蜷伏在旁已好一段時間。他開始同情這隻老虎，於是用一連串的意念直接與老虎溝通。

阿姜悉達問老虎為什麼還不離開？還不快到別處找食物？為何一直坐在這裡看著他？沒多久這隻老虎便發出震耳欲響的吼聲，迴盪在整個林間。這個吼聲讓阿姜悉達瞭解到老虎想要留下來的意思，於是他很快的改變想法，對老虎表示歉意，他表示沒有要趕它走的意思，他只是擔心它坐太久會餓，畢竟它像其他動物一般，有一張嘴及一個胃需要填飽。但如果它不覺得餓，且想要繼續留在這裡看著他，也沒關係，他不會介意的。 

這隻老虎對阿姜悉達改變的心意沒有任何的回應，仍蜷縮在一旁靜靜地望著他。

接著他又重新開始禪修，不再注意這隻老虎。後來有時他會離開經行步道，走向緊鄰的竹林平台上休息一下。他會在那裡吟誦著佛經，然後平靜的禪坐，直到躺在竹林平台上睡覺。 

在那一整段期間，那隻老虎都一直蜷伏在原來的位置，沒有離開。但當他在凌晨三點起來繼續經行時，他已經看不到老虎的蹤影，也不知道它跑去哪裡。自從那次起，一直到他離開那個地方，那隻老虎都沒有再出現過。 

這件事情讓阿姜悉達覺得很有趣，所以當他遇見阿姜曼時，便跟他說了整個經過。他告訴阿姜曼當他以意念要老虎離開的那一刻，老虎大吼一聲，雖然他沒有意識到恐懼，但汗毛已直豎，且頭皮發麻，感覺猶如戴上了一頂帽子般。但很快的他又回復了正常，繼續經行，彷彿什麼事都沒有發生過。實際上，在他內心深處仍埋藏著極微量的恐懼，所以那時他未能察覺到自己在害怕。雖然老虎沒有再回來過，但他仍常常聽到老虎的吼聲迴盪在附近的林間。 

儘管如此，阿姜悉達的心仍是相當的勇敢果決，且一如往常般持續安心的禪修。

The Sàvaka Arahants

Living in Sarika Cave, Ãcariya Mun was occasionally visited by

sãvaka Arahants,25 who appeared to him by means of samãdhi nimitta.26

Each sãvaka Arahant delivered for his benefit a discourse on Dhamma,

elucidating the traditional practices of the Noble Ones. Here is the

substance of what was expressed:

Walking meditation must be practiced in a calm, self-composed manner.

Use mindfulness to focus your attention directly on the task you

have set for yourself. If you’re investigating the nature of the khandhas

or the conditions of the body, or simply concentrating on a specific

Dhamma theme, then make sure mindfulness is firmly fixed on that

object. Don’t allow your attention to drift elsewhere. Such negligence

is characteristic of one having no solid spiritual basis to anchor him,

and thus lacking a reliable inner refuge. Mindful awareness should

attend each and every movement in all your daily activities. Don’t

perform these actions as though you are so sound asleep that you have

no mindful awareness of how your body tosses about, or how prolifiThe

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43

cally your sleeping mind dreams. Going on your morning almsround,

eating your food, and relieving yourself: in all such basic duties you

should adhere strictly to the traditional practices of the Lord Buddha’s

Noble disciples. Never behave as though you lack proper training in the

Teaching and the Discipline. Always conduct yourself in the manner

of a true samaõa27 with the calm, peaceful demeanor expected of one

who ordains as a disciple of the Lord Buddha. This means maintaining

mindfulness and wisdom in every posture as a way of eliminating the

poisons buried deep within your heart. Thoroughly investigate all the

food you eat. Don’t allow those foods that taste good to add poison to

your mind. Even though the body may be strengthened by food that’s

eaten without proper investigation, the mind will be weakened by

its damaging effects. By nourishing your body with food that is eaten

unmindfully, you will, in effect, be destroying yourself with nourishment

that depletes your mental vitality.

A samaõa must never endanger his own well-being or the well-being

of others by shamefully accumulating kilesas; for, not only do they harm

him, but they can easily mushroom and spread harm to others as well. In

the view of the Buddha’s Noble disciples, all mental defilements are to be

greatly feared. Utmost care should be taken to ensure that the mind does

not neglect to check any outflow of the kilesas, for each one acts like a

sheet of fire destroying everything in its path. The Noble Dhamma, practiced

by all of the Lord Buddha’s Noble disciples, emphasizes scrupulous

self-discipline at all times and under all conditions – whether walking,

standing, sitting, lying down, eating or relieving oneself; and in all of

one’s conversations and social interactions. Inattentive, undisciplined

behavior is a habit of the kilesas, leading to unwholesome thoughts, and

thus, perpetuating the cycle of birth and death. Those wishing to escape

from the cycle of rebirth should avoid such deplorable habits. They

merely lead deeper into the abyss, eventually causing one to become

that most undesirable of persons – a wretched samaõa. No one wishes to

partake of wretched food; no one wishes to reside in a wretched house;

and no one wishes to dress in wretched clothes, or even look at them.

Generally, people detest and shun wretched things – how much more

so a wretched person with a wretched mind. But the most abhorrent

thing in the world is a wretched samaõa who is ordained as a Buddhist

monk. His wretchedness pierces the hearts of good and bad people alike.

Biography of âcariya Mun

44

It pierces the hearts of all devas and brahmas without exception. For this

reason, one should strive to be a true samaõa exercising extreme care

to remain mindful and self-disciplined at all times.

Of all the many things that people value and care for in the world,

a person’s mind is the most precious. In fact, the mind is the foremost

treasure in the whole world, so be sure to look after it well. To realize

the mind’s true nature is to realize Dhamma. Understanding the mind

is the same as understanding Dhamma. Once the mind is known, then

Dhamma in its entirety is known. Arriving at the truth about one’s mind

is the attainment of Nibbãna. Clearly, the mind is a priceless possession

that should never be overlooked. Those who neglect to nurture the

special status that the mind has within their bodies will always be born

flawed, no matter how many hundreds or thousands of times they are

reborn. Once we realize the precious nature of our own minds, we should

not be remiss, knowing full well that we are certain to regret it later.

Such remorse being avoidable, we should never allow it to occur.

Human beings are the most intelligent form of life on earth. As such,

they should not wallow in ignorance. Otherwise, they will live an insufferably

wretched existence, never finding any measure of happiness. The

manner in which a true samaõa conducts all his affairs, both temporal

and spiritual, sets a trustworthy example to be followed by the rest of

the world. He engages in work that is pure and blameless; his actions

are both righteous and dispassionate. So, endeavor to cultivate within

yourself the exemplary work of a samaõa, making it flourish steadily, so

that wherever you go, your practice will always prosper accordingly. A

samaõa who cherishes moral virtue, cherishes concentration, cherishes

mindfulness, cherishes wisdom and cherishes diligent effort, is sure to

achieve that exalted status of a full-fledged samaõa now, and to maintain

it in the future.

The teaching that I give you is the dispensation of a man of diligence

and perseverance, a spiritual warrior who emerged victorious, a preeminent

individual who completely transcended dukkha, freeing himself

of all fetters. He attained absolute freedom, becoming the Lord Buddha,

the supreme guide and teacher of the three worlds of existence. If you

can understand the special value this teaching holds for you, before long

you too will have rid yourself of kilesas. I entrust this Dhamma teaching

to you in the hope that you will give it the most careful consideration.

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45

In that way, you will experience incredible wonders arising within your

mind, which by its very nature is a superb and wonderful thing.

A sãvaka Arahant having delivered such a discourse and departed,

Ãcariya Mun humbly received that Dhamma teaching. He carefully

contemplated every aspect of it, isolating each individual point, and

then thoroughly analyzed them all, one by one. As more and more

sãvaka Arahants came to teach him in this way, he gained many new

insights into the practice just by listening to their expositions. Hearing

their wonderful discourses increased his enthusiasm for meditation, thus

greatly enhancing his understanding of Dhamma.

Ãcariya Mun said that listening to a discourse delivered by one of

the Buddha’s Arahant disciples made him feel as if he was in the presence

of the Lord Buddha himself, though he had no prior recollection

of meeting the Buddha. Listening intently, his heart completely full, he

became so absorbed in Dhamma that the entire physical world, including

his own body, ceased to exist for him then. The citta alone existed, its

awareness shining brightly with the radiance of Dhamma. It was only

later, when he withdrew from that state, that he realized the oppressive

burden he still carried with him: for he became conscious again of his

physical body – the focal point where the other four khandhas come

together, each one a heavy mass of suffering on its own.

During his lengthy sojourn at Sarika Cave, Ãcariya Mun entertained

many sãvaka Arahants and heeded their words of advice, making this

cave unique among all the places where he had ever stayed. While living

there, the Dhamma of unimpeachable certainty arose in his heart;

that is, he attained the fruition of Anãgãmï.28 According to Buddhist

scripture, the Anãgãmï has abandoned the five lower fetters that bind

living beings to the round of repeated existence: sakkãyadiååhi, vicikicchã,

sïlabbataparãmãsa, kãmarãga, and paåigha. Someone reaching this level

of attainment is assured of never being reborn in the human realm, or

in any other realm of existence where bodies are composed of the four

gross physical elements: earth, water, fire, and air. Should that individual

fail to ascend to the level of Arahant before dying, at the moment of

death he will be reborn into one of the five Pure Abodes of the brahma

world. An Anãgãmï is reborn in the abode of aviha, atappa, sudassa,

Biography of âcariya Mun

46

sudassï or akaniååha, depending on the individual’s level of advancement

along the Arahant path.

Ãcariya Mun revealed that he attained the stage of Anãgãmï in

Sarika Cave exclusively to his close disciples; but, I have decided to

declare it publicly here for the reader’s consideration. Should this

disclosure be considered in any way inappropriate, I deserve the blame

for not being more circumspect.

ONE NIGHT, HAVING CONTINUED to practice peacefully for many months,

Ãcariya Mun experienced an unusually strong feeling of compassion

for his fellow monks. By that time, amazing insights surfaced nightly

in his meditation practice. He became keenly aware of many strange,

wonderful things – things he had never dreamed of seeing in his life. On

the night that he thought about his fellow monks, his meditation had an

exceptionally unusual quality to it. His citta had attained an especially

ethereal refinement in samãdhi, resulting in many extraordinary insights.

Fully realizing the harmful effects that his own past ignorance had

caused him, he was moved to tears. At the same time, he understood

the value of the effort he had struggled so diligently to maintain until

he could reap the amazing fruits of that diligence. A deep appreciation

for the Lord Buddha’s supreme importance arose in his heart; for, it was

he who compassionately proclaimed the Dhamma so that others could

follow in his footsteps, thus allowing them to understand the complex

nature of their own kamma, and that of all other living beings as well.

Thus the vital significance of the Dhamma verse: All beings are born of

their kamma and kamma is their one true possession, which succinctly sums

up practically all the Buddha’s teachings.

Those insights notwithstanding, Ãcariya Mun continued to remind

himself that despite their truly amazing character he had yet to reach

the end of the path and the cessation of dukkha. To accomplish that he

would need to pour all his energy into the practice – with unstinting

resolve. In the meantime, he was pleased to see that the chronic stomach

ailment which he had suffered so long was now completely cured. More

than that, his mind was now firmly anchored to a solid spiritual basis.

Although he had yet to totally eradicate his kilesas, he was sure of being

on the right path. His meditation practice, now progressing smoothly,

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47

had none of the fluctuations he had experienced earlier. Unlike in the

past, when he was groping in the dark, feeling his way along, he now felt

certain of the path leading to the highest Dhamma. He was absolutely

convinced that one day he would transcend dukkha.

His mindfulness and wisdom had reached a stage where they worked

ceaselessly in perfect concert. He never needed to urge them into action.

Day and night, knowledge and understanding arose continuously

– both internal spiritual insights and awareness of countless external

phenomena. The more his mind delighted in such amazing Dhamma,

the more compassion he felt for his fellow monks: he was eager to share

with them these wondrous insights. In the end, this profound feeling of

compassion precipitated his departure from that auspicious cave. With

some reluctance, he eventually left to search out the dhutanga monks

he had known previously, when he was living in the Northeast.

Several days prior to his departure from Sarika Cave, a group of terrestrial

devas, led by the mysterious being he first encountered there,

came to hear a discourse on Dhamma. After finishing his discourse,

Ãcariya Mun informed them of his decision, saying he would soon take

leave of them. Unwilling to see him depart, the large company of devas

who were gathered there beseeched him to stay on for the sake of their

long-term happiness and prosperity. Ãcariya Mun explained that, just as

he had come to that cave for a reason, so too he had a reason for moving

on – he didn’t come and go slavishly, following his desires. Asking for

their understanding, he cautioned them against feeling disappointed.

He promised that, if the opportunity presented itself in the future, he

would return. The devas expressed their sincere regrets, showing the

genuine affection and respect for him they’d always felt.

At about ten p.m. on the night before his departure, Ãcariya Mun

thought of Chao Khun Upãli at Wat Boromaniwat monastery, wondering

what was on his mind. So he focused his citta and sent the flow of his

consciousness out to observe him. He found that Chao Khun Upãli was

at that moment contemplating avijjã in relation to paåiccasamuppãda.29

Ãcariya Mun took note of the time and the date. When eventually he arrived

in Bangkok, he asked Chao Khun Upãli about what he’d observed.

With a hearty laugh Chao Khun Upãli immediately acknowledged it to

be true, saying this in praise of Ãcariya Mun:

Biography of âcariya Mun

48

“You are truly masterful. I myself am a respected teacher, yet I’m inept

compared to you – and I feel embarrassed. You truly are a master.

This is exactly how a genuine disciple of the Lord Buddha follows in

the footsteps of the Supreme Teacher. We can’t all be incompetent

in the practice of the Lord Buddha’s teaching – somebody has to

maintain this exalted Dhamma in the spirit that it was originally

taught. By not allowing the modern age we live in to foster a lazy,

defeatist attitude toward the highest attainments, you have demonstrated

the timeless quality of the Buddha’s teaching. Otherwise,

the true Dhamma will no longer arise in the world, despite the fact

that the Buddha proclaimed it for the benefit of all mankind. The

special knowledge you have just displayed to me is most admirable.

This is the way the Lord’s teaching should be developed and put

into practice.”

Ãcariya Mun stated that Chao Khun Upãli had the utmost admiration

and respect for him. There were certain occasions when he sent for

Ãcariya Mun to help him solve certain problems he was unable to resolve

to his own satisfaction. Eventually when the time was right, Ãcariya

Mun left Bangkok and returned directly to the Northeast.

IN THE YEARS PRIOR to his sojourn at Sarika Cave, Ãcariya Mun traveled

into the neighboring country of Burma, later returning by way of the

northern Thai province of Chiang Mai. Continuing on into Laos, he

practiced the ascetic way of life for some time in the area around Luang

Prabang, eventually returning to Thailand to spend the rains retreat

near the village of Ban Khok in Loei province, quite close to Pha Pu

Cave. The following rains retreat was spent at Pha Bing Cave, also in

Loei province. Back then, these places were all wilderness areas, teeming

with wild animals where village communities were located far and few

between: one could walk all day without coming across a single settlement.

A person losing his way in that vast wilderness could find himself

in the precarious situation of having to sleep overnight in an inhospitable

environment at the mercy of tigers and other wild beasts.

On one occasion Ãcariya Mun crossed the Mekong River and settled

in a large tract of mountainous forest on the Laotian side. While he

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49

camped there, a huge Bengal tiger often wandered into his living area.

Always coming at night, it stood some distance away watching him pace

back and forth in meditation. It never displayed threatening behavior,

but it did roar occasionally as it wandered freely around the area. Being

well accustomed to living in close proximity to wild animals, Ãcariya

Mun paid little attention to the tiger.

During that excursion he was accompanied by another monk,

Ãcariya Sitha, who had been ordained slightly longer than he had. A

contemporary of Ãcariya Mun, Ãcariya Sitha excelled in the practice

of meditation. He liked the type of seclusion that the wilderness offered,

preferring to live in the mountains stretching along the Laotian

side of the Mekong River. Only occasionally did he cross the river into

Thailand, and then never for very long.

On that occasion, Ãcariya Mun and Ãcariya Sitha were camped

some distance apart, each depending on a separate village for his daily

alms food. One night while walking in meditation, Ãcariya Sitha was

visited by a huge Bengal tiger. The tiger crept in and quietly crouched

forward to about six feet from his meditation track, right in between

the lighted candles at each end of the track that allowed him to see

as he paced back and forth in the dark. Facing the meditation track

while remaining motionless, it sat there calmly like a house pet watching

Ãcariya Sitha intently as he paced back and forth. Reaching that

place on the track opposite which the tiger was crouched, Ãcariya

Sitha sensed something out of place. At once he became suspicious,

for normally nothing was at the side of his track. Glancing over he saw

the huge Bengal tiger crouched there, staring back at him – since when

he couldn’t tell. Still, he felt no fear. He merely watched the tiger as

it sat motionless, looking back at him like a enormous stuffed animal.

After a moment he continued pacing back and forth, passing each time

in front of the tiger – but thoughts of fear never crossed his mind. He

noticed, though, that it remained crouched there for an unusually long

time. Feeling sorry for it, he directed this train of thought at the tiger:

Why not go off and find something to eat? Why just sit there watching me?

No sooner had this thought arisen, than the tiger let out a deafening

roar that resounded through the whole forest. The sound of its roar left

Ãcariya Sitha in no doubt that it intended to stay, so he quickly changed

tack, thinking: I thought that only because I felt sorry for you – I was afraid

Biography of âcariya Mun

50

you might get hungry sitting there so long. After all, you have a mouth and a

stomach to fill, just like all other creatures. But if you don’t feel hungry and

want to sit there watching over me, that’s fine, I don’t mind.

The tiger showed no reaction to Ãcariya Sitha’s change of heart – it

just crouched by the path and continued to watch him. He then resumed

his meditation, taking no further interest in it. Some time later he left

the meditation track and walked to a small bamboo platform situated

close by to take a rest. He chanted suttas there for awhile then sat peacefully

in meditation until time to go to sleep, which he did lying on the

bamboo platform. During that entire time the tiger remained crouched

in its original position, not far away. But when he awoke at three a.m.

to resume his walking meditation, he saw no sign of the tiger anywhere

– he had no idea where it had gone. As it happened, he saw it only that

once; from then on until he left that place, it never appeared again.

This incident intrigued Ãcariya Sitha, so when he met with Ãcariya

Mun he described to him how the tiger had crouched there watching

him. He told Ãcariya Mun the tiger had roared at the precise moment

the thought arose wishing it to go away. He recounted how, although

he wasn’t conscious of any fear, his hair stood on end and his scalp went

numb, as if he were wearing a cap. But soon he again felt quite normal,

resuming his walking meditation as though nothing had happened.

Actually, there probably was a subtle measure of fear buried deep inside

that he was incapable of perceiving at the time. Although the tiger never

returned to his campsite, he often heard the sound of its roars echoing

through the nearby forest. Still, Ãcariya Sitha’s mind remained resolute

and he continued to practice contentedly, as he always had.

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