2-3 Local Customs and Beliefs
地方習俗與民間信仰
在阿姜韶與阿姜曼四處遊行並教化民眾之前，東北地區人民多是信奉傳統的鬼神崇拜。每一天，人們都要燒香拜拜，生活中更少不了求神問卜這檔事。不論翻整耕土、修剪花園、建築屋舍、或只是多裝一片屋簷，人們都會仔細研究良辰吉時。正式動工前，人們更是會禮拜獻祭，深恐自己有觸犯鬼神之可能。
若忽略了這些儀式，任何的不順遂，甚至只是感冒或打個噴嚏，人們便會認為這就是冒犯鬼神的後果。接著，村民們會請來當地的巫醫，請他占卜原因並試著安撫鬼神。
那時候的巫醫比起現在的西醫可是厲害多了－他們能夠毫不遲疑地說明是哪位神明、哪位鬼魂被冒犯、又需要哪些牲品與儀式才可以化解厄運。而且，就算祭祀奉獻之後厄運依舊，但是絕沒有人會懷疑巫醫的判斷。
在當時，如果巫醫說病人已經被治癒，那麼病人就是被治癒了！病人可以持續咳嗽發燒，但他毫無擔憂，因為他已經卸下冒犯鬼神之罪。因此，我可以大膽地斷言：「那個年代的巫醫與患者都很優秀。無論巫醫說了什麼，當事者都會百分之百地接受。那年代的人們根本不需要現代醫學的幫助，因為巫醫與鬼神什麼疾病都能治療！」
在阿姜韶與阿姜曼四處遊行、將正法傳給各地人民之後，東北地區才漸漸從巫醫與鬼神信仰中走出。時至今日，鬼神信仰可以說是完全消失，甚至有許多巫醫也皈依了三寶。這些居士移除了原本祭祀的鬼神雕像，改為懸掛佛法僧的圖像。
在東北地區，現今幾乎已沒有人會舉行傳統的鬼神祭祀活動。頭陀比丘們不再像以前一樣，時常遇見人們為祭祀鬼神而擺出的供品堆，也不必為了要避開熱鬧而改走遠路。除了一些零星地區，鬼神崇拜已經不再影響人民的生活。居民們擺脫了傳統的鬼神信仰，這確實是人們的福氣。
我們可以有信心地說，東北地區的人民現在已經是篤信佛、法、僧的在家居士，他們獲得了今世的安樂並確保了來世的富足。這樣的善業善果，我們都該感謝阿姜韶與阿姜曼這兩位尊者，他們實在是人民的大恩人啊！
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在第二次東北遊行之前，阿姜曼一定已想好要如何教化當地的民眾－他會在村落間托缽遊行，並盡力回答民眾的提問。在阿姜曼的努力下，東北地區的人民漸漸認識了佛教，許多人並成為了能夠依法行為處世的居士。
各地的「智者」也經常會請教阿姜曼問題。這些問題包括了：鬼真的存在嗎？人類是從何而來？就算沒有人教導，男人與女人為何會互相吸引？同一種動物的雌雄個體為何會互相吸引呢？人類與動物是從哪兒學習到兩性的吸引力？這些是我還依稀記得的問題，但許多問題我已不復記憶，只好在這向讀者們說聲抱歉了！
我的記憶力一向不好，連曾說過的話、做過的事，我也經常忘記。由此也可推論出，我所記載的阿姜曼生平事蹟，必有所闕漏，必然不夠完整。
對第一個問題，「鬼真的存在嗎？」，阿姜曼是這樣回答的：
「不論鬼魂或是別的事物，如果有事物真的存在世間，它就是存在。它的存在並不依賴人們的相信或不相信。人們或許會猜疑鬼怪、或別的事物存在或不存在，但事物存在與否完全取決於事物自身，人們的猜測不會有任何影響。這道理同樣適用於「鬼」這個概念。不管各地人們是如何揣測，那些會嚇唬且折磨人類的鬼魂，實際上只是人們的創作，而那些並不會影響鬼怪之本質。
人們早已經相信，某處存在著一群想要傷害他們的鬼怪，這種想法引發人們的恐懼不安；但越是恐懼，人們越是會對這種想法加油添醋。一般說來，若人們沒有先在腦海中想起了鬼怪，那麼人們是不會生起恐懼的－自己的信念促使了恐懼的生起。
那些人們聽聞過的鬼怪，我只能說它們絕大多數是怕鬼人士的創作。至於世上是否真的有鬼？若我回答確實有，恐怕我的回答也改變不了懷疑者的信念。
人們總不願意相信事實，總是不願意看清真相。若有小偷手中拿著贓物被人當場逮捕，這位小偷肯定仍會否認行竊。若無法賴掉行竊之事實，那麼他會想出藉口來辯解自己的行為。或許因為證據確鑿，這小偷會入監服刑，但內心則會堅信自己的清白。若有獄中朋友問起他所犯何罪，他會不假思索地說自己是被陷害的！世間絕不缺乏這類人，而他們是不喜歡實相的一群人。其實說到鬼怪，各地人們的心態都差不多如此，人們根本不在意鬼怪的實相為何。」
「人類是從何而來？」，阿姜曼的回答是：
「每個人都是由父母所生，人就是如此，人類不可能由樹洞裡神奇地出生。但是這個問題有這麼簡單嗎？每一個人都有父母，父母生育並養育我們，我只能說出大家早就知道的答案嗎？但若我說，人類是因為無明與欲望而出生－那倒不如我不做回答，我實在不想讓我的答案引出更多的困惑與誤解。
人們的身上都帶有無明與欲貪，但是人們不了解它們是什麼－當然，阿羅漢聖者已經卸脫了無明與欲貪。對回答者來說，由於發問者並不願意親自修行以了解什麼是貪瞋癡，於是我只能給他們這個淺白的答案：人類是由父母親而來。
這個答案肯定會招來批評－太無趣了吧！但我真的不知該如何回答，因為答案牽涉到實相，而提問者卻對實相不感興趣。佛陀教導著：「人與動物都是從無明開始，無明緣行，行緣識，識緣名色，…，有緣生，…，如是而純大苦聚集。17截斷這不斷的出生，即是止息所有的痛苦。無明滅故行滅，行滅故識滅，識滅故名色滅…，有滅故生滅…，由斯如是純大苦聚滅」。18
每一個心中有煩惱的人，內心都在十二緣起中打轉。若這項真理能被人們接受，人們就能夠親眼看見：人或動物都是因為無明與欲望而出生，持續出生，直到塞滿整個世間為止。所以，根本的問題就是貪瞋癡而已。
讓我為你們舉個例子，我們現在都活得好好地，但我們是否曾想過下一世要生在何處？是否希望自己愈來愈富裕？期望生活愈來愈好？這種天性驅使每一個有情不斷地出生，接著死亡，死亡後又再次出生，一世一世接受苦痛折磨。希求實相的人必須好好觀察自己的心，看清楚自己的煩惱與欲望－它們每一個都迫切想要出生。若能內觀，人們就不必提問了，因為他自己便能夠發現實相。其實，這個問題也顯露出發問者對心的認識並不深。要知道「心」是這世上最桀傲難馴的事物。若未曾嘗試過，人們是不會知道馴服心有多麼困難；但若放任不管，我們所有的善願與志向都只是空談而已。」
男人與女人為何會互相吸引？雄性與雌性的動物為何互相吸引？人類和動物是從哪兒學習到兩性的吸引力？阿姜曼的回答是：
「性慾不是書本能清楚描寫19、也不是學校老師能教導清楚的事物。可以這麼說，性慾是一種厚顏無恥、並且相當頑固的心念。它本存於男與女的心中，時常會不請自來。心若處於性慾之下，男或女都可能捨棄道德規範，轉變成無廉恥之人。性慾是沒有男女、動物、國籍、年齡、或社會地位的差異。若性慾強大，它輕易便能讓世間陷於災難之中。若還缺少正念與智慧的箝制，那麼它將一發不可收拾。性慾會像決堤的洪水，淹沒城市與鄉村，並摧毀周遭的一切事物。
性慾能夠在一切眾生心中成長茁壯，那是因為它總不愁吃穿－眾生喜愛與性慾相關的一切事物。性慾不斷向世界展現它強大的影響力，它在各地播下混亂的種子，引起一個又一個的災難。人們聽過某個城市或鄉村發生過水災，人們也會擔心水災的危害；然而，沒有人注意內心中的性慾洪水，它早已淹沒我們的心，讓我們糟蹋自己也糟蹋身外的事物。人們心甘情願地讓性慾洪水到處肆虐，沒有人肯思索如何抑制性慾洪流的問題。
因此，每一個人都感受到世界越來越動亂，但人們仍持續製造動亂，這是因為人們不曉得動亂的根源正是自己的性慾。如果我們不將注意力放在真正原因上，那麼我們終其一生都不可能了解何為滿足、何謂喜樂不假外求。」
發問者原本的問題只專注在性慾與兩性間的吸引力，人們傾向忽略伴隨性慾而來的憤怒、贈恨、與破壞。阿姜曼的回答則揭露了關於性慾的所有有害面向。
阿姜曼說正是性慾引起需要與渴望，促使一性別的生物去尋找另一性別的陪伴－這是大自然的運作方式，不論動物、男與女、任何有情皆是如此。性慾就是引起兩性間愛恨情仇的根本原因。
當性慾使用了偏向愛情一端的詭計時，人們便會往愛情靠近，一切都是那麼美好；當性慾使用通往憎恨的伎倆時，人們便會開始生氣、瞋恨、並傷害彼此。
性慾若拿出甜美的誘餌，夫妻將生活得如膠似蜜，一刻都不願分開；若想要觀看夫妻間的吵吵鬧鬧，性慾只要稍作挑撥，夫妻很快便會成為仇家。總之，性慾吩咐什麼，人們照做什麼。
接著，阿姜曼問在場的居士們：「難道你們不曾與另一伴討論這個問題嗎？結婚前，你們都經歷過愛情吧？世間民眾應該會比一位比丘更清楚愛情這檔事吧？」
居士們回答：「是的，我們爭辯過此事，次數多到讓人厭煩；然而奇怪的是，我們總無法解決問題，總是一次一次的爭吵。」
阿姜曼接著說：「你們看，這就是世間的本質。一分鐘前相愛，一分鐘後卻是爭執、生氣、甚至憎恨。你們感覺這樣不對卻無力改變。然而，你們真的想過要改變嗎？
在我看來，若你們想要改變也真的努力過，你們很快便能和平相處了－因為只要些許的努力就足以防止夫妻間的紛爭。否則，夫妻爭吵將會是例行公事：早餐時爭吵，午餐時爭吵，晚餐時還再追加一次。到最後，一些夫妻就是因為吵吵鬧鬧而離異，連帶讓孩子跌落瞋恚的火焰裡。孩子是無辜的，但他們逃不過這種行為的苦果。憎恨的火焰甚至還會延燒到周遭的人們，朋友與親戚們會感到羞恥，他們看到你們是能避就避。
若夫妻雙方都有意願澄清某個議題，首先他們必須知道爭吵是不好的。若對話開始變得火爆，雙方必須立刻停止下來，並且當場檢視彼此的差異。一次又一次之後，夫妻自然能夠理解對方的想法，爭吵就不易再次發生。另一個方法是，當意識到憎恨生起時，首先該回憶你們曾經經歷過的時光，接著再想想你們計畫中的未來。把這些心思放到瞋恚的旁邊，兩方做個比較。這樣做，應該就能止息住瞋恚。」
「通常，不循正道解決問題的人們，是因為他們堅持事物得按照自己的安排。不論對或錯，他們要把自己的意願強加在家庭所有成員上－但這必會遇到反抗。這種傲慢會四處肆虐施暴，直到家中每個人都傷痕累累。更糟糕的是，還有人想把自己的意願加在全世界之上－一如要用自己的雙手去阻擋海洋的流動。這種行為是傲慢且愚癡的，每個人都應該避免之。若一意孤行，那麼你肯定會以失敗收場。
一般說來，若有一群人必須生活在同一處，那麼每一個人都必須遵循共同認可的行為規範，而且必須是公平的規範。不論夫妻、孩子、公務員、或同事之間都是如此。這意味著人們必須以一個合理、和諧的方式與他人互動。若有人不遵循這項原則，那麼他將會受人唾棄，也將會為此付出代價。遵循原則的人們則是行得正、坐得端，他們不會造出惡業與惡果。
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在某些場合，當在家眾與比丘眾都需要阿姜曼教導時，阿姜曼會為他們分別安排時間。通常，阿姜曼會在下午四五點時為在家眾說法；到了下午七點後，阿姜曼再對沙彌與比丘眾說法開示，而且教導的時間會較久一些。結束後，比丘們會回到自己的小屋內繼續練習坐禪。在第一次和第二次的東北遊行，阿姜曼的時間安排都是如此。在他第三次從清邁走回烏隆府時，那也是他最後一次的遊行，阿姜曼做出了一些改變。但為了不打亂事件的時序，我會記述在之後的章節。
在四眾弟子中，阿姜曼的首要考慮當然是對比丘與沙彌的教導。阿姜曼特別關心學生們禪定的進度，他會一一約見沙彌或比丘，與他們討論各自遭遇到的禪境與生起的見解。
這相當正常，禪修者有各自的性情與經歷，因此禪境與見解會相當地不同－因禪定而生起的寧靜與喜樂則是相同的。禪定的差異還有他們使用的法門與見解的面向之上。有些人的禪境與見解都是在自己身心範圍內的事物；有些人則傾向於經驗外在世界的某些事物－譬如是鬼魂或天人們的影像。有些人或許會看到一具屍體被拖到眼前然後被埋葬，或者會看見自己的身體躺在地上，而且已經明顯死去！
這一類的感官經驗絕非平常，已超出了初學禪定者所能處理的範圍。初學者無法分清楚甚麼是真實、甚麼是非真實的經驗。不善於觀察分析者可能會相信自己的禪境為真實之物，錯誤知見接著生起。另外，恐怖的影像有可能會造成禪修者當下或未來的心靈創傷。
在入定後，心又會再往外接受外在世界資訊的禪修者並不多，最多是每二十位中會有一位。雖然不算多，但總是有禪修者經歷到極端的狀況，也總有踏上歧路之可能。此時，若身旁有一位精通禪定的老師，他的警告與教導將會給禪修者極大的幫助。
在某些場合，阿姜曼會與比丘眾一起討論各自的禪境與見解。在這樣的場合中，聆聽比丘們的禪修經驗與阿姜曼的回應，能讓所有比丘眾都獲得極大的利益。與會的比丘們全都屏氣凝神、完全專注在雙方的對話上。
在說明如何處理禪修遭遇到的經驗時，阿姜曼會把影像或徵兆做不同的類別，並仔細解釋每一種的處置方式。阿姜曼所說的每種方式都是充滿道理且實際可行，比丘們光是聽聞便能大大提升信心，這讓比丘們修行的信念更加堅定。即便是沒有經驗過禪相的比丘們，他們也會因為阿姜曼的說明而受到激勵。
一些比丘不是提出禪境的問題，他們是向阿姜曼敘述自己是使用什麼方式讓心入定、在禪定中感受到如何的喜樂。尚未達到禪定程度的比丘們，聽聞後都迫不及待地想要效仿，甚至希望自己能夠一次證入四禪八定。總之，每位比丘都希望能時常參加這樣的集會，每一次都能夠開展自己的視野與見解。
我約略記述那些曾分享禪定經驗比丘的情況於下。心安定下來之後，一些比丘能夠讓心前往天界，心在一層一層的天界中參觀遊歷。此時比丘看來仍是處於禪定之狀態；直到快到黎明時，心回到身體後比丘才離開禪定。
有些比丘入定後並沒有前往天界參觀，他們前去地獄遊歷。地獄裡的景象非常人所能想像，地獄中的有情在那裡承受著接連不斷的恐怖折磨。另一些比丘則會前去參觀天界與地獄，這兩者有著巨大的差異：天界是一切美好的集合，地獄則是痛苦與災難的大雜燴。
有的比丘在入定後不會出外遊歷，反倒是天界的天人們前來拜訪。前來拜訪的天人，是以地居天天人居多。有的比丘入定後則是什麼也不做，他們靜靜地觀察禪定中的喜悅與寧靜。有的比丘入定後會持起定力與智慧，他們以心念將自己的身體分解成一個個區塊，持續分析與切割，直到看清身體的原始組成元素為止。一些剛學習禪修的比丘也會大方分享自己的經驗，他們在禪定中的表現一如剛剛學步的小孩。
一些比丘在與阿姜曼談話時會流淚，或許是因為他們無法證得自己所希求的境界。一些熟練禪修的比丘同樣也會流淚，他們是聽到阿姜曼對自己禪定禪境的完整解說，因為法喜而淚流。當然，比丘眾中還有一些比丘是「待在燉湯裡的杓子」－雖然浸在湯汁裡，卻總是嚐不到味道！
這是避免不掉的事，團體中總有些資質好，有些資質不佳。正念與智慧兼具的比丘，能夠牢記阿姜曼的開示，並獲得最大的利益－尤其是對禪修方法的開示。很可惜，我的資質普通，獲得的利益不多。但事實上，每個人或多或少都有這樣的問題。所以，我們就應該把心放下，別糾結在這樣的小事上了。
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在第二次的東北行，阿姜曼花費許多年到處頭陀遊行，他還會隨緣教化各地的四眾弟子。通常，阿姜曼停在某處的時間不會超過一個雨安居。雨安居結束後，阿姜曼就會走進森林或山區，如同鳥兒展翅高飛。鳥兒飛翔在樹梢、池塘、沼澤之間，尋得食物後就會自在地離開，不眷戀任何一處的風景；鳥兒也不會認為森林、樹皮、果實、水池、或沼澤是牠自己的財產。
頭陀比丘也是如此，他們在森林裡過著簡單自在的生活。其實，這種生活並不容易做到，因為人類是群居的動物，天性便會眷戀自己的家庭與財產。要學習獨自一人居住在荒野中，行者一開始一定會覺得困難重重，這就像是一隻陸生動物硬生生被丟入水中生活一般。
等到心與正法漸漸融合後，情況才會開始改變－行者會喜悅於獨自一人的遊行與生活。每一天該做的事項與功課都是按照自己的規劃進行，不須分心於其它的雜事之上。行者念茲在茲的只有正法－這讓行者更勤於修行，心也會不斷地增上。
心中只有法的比丘是喜悅與滿足的，他不會受到昏沉之干擾，貪瞋等雜染也無法現起。行者住於安止之中，那是自然而然、源自於內心的安止，不必擔心這份安止會變化或消失－這是「法之無時性」。法無法以時間與空間來界定，因為法超越時空而存在。
雖不能以時間空間作界定，但正法的確存在於聖者們的心中。聖者已經超脫俗世，而俗世是一切假名與欺騙之集合20。如同過往聖者，阿姜曼是一位善逝者21。阿姜曼的生活、修行、行住坐臥皆圓滿自足。
第二次東北遊行中，阿姜曼在教導四眾弟子上付出了許多的時間與精力。雖然已完整公開他的教法，但只有少數的弟子能夠證得入流果以上的道果。不過，即使人數不多，這些優秀的比丘們已為世界各地的人們帶來了極大的利益！
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帶領比丘眾托缽時，阿姜曼會以路上看到的動物作為思惟因緣業果的對象。若情境適當，阿姜曼會善巧地講解給跟隨托缽的弟子眾聽聞，隨隊的弟子眾也都能夠聽到阿姜曼的解說。
這是阿姜曼教導弟子眾思惟業果的方式－阿姜曼會指著一隻碰巧看到的動物，說明牠的行為、與牠需承受的果報。阿姜曼同時會強調，人們不能因為動物生於畜生道就看輕牠們。要知道，動物同樣身在輪迴之中，牠們只是在承擔過往的惡業與惡報而已。我們人類何嘗不是如此？事實上，人類與動物的生命都是歡樂與苦痛交雜，每一位的際遇都取決於他過往的因緣與業果。
值得一提的，阿姜曼會以雞狗牛羊等動物作為開示的機緣，其實是出於他的慈悲心；另一方面，阿姜曼更希望讓弟子眾了解因緣業報存在著各式各樣的可能性。阿姜曼強調，如同我們因為過往善業得以生為人身，但我們曾經做過數不清的善業、惡業、雜染業－這表示我們已經在輪迴中受過數不清的苦難，多次在畜生、人類、天人之中輪迴。
分析前因後果到最後，阿姜曼還會為弟子們指出這隻動物投生畜生道的主要因緣。因緣這事真是虛無縹緲，若沒有老師解說我們實在摸不著頭緒－儘管人們自己就是因緣和合的產物。若深陷於因緣業果之迷霧、智慧善巧也不足，那麼我們總有可能會受到傷害，恐怕也找不出一個能超脫它們的方法。
幾乎在每一次托缽的途中，阿姜曼都會隨緣地解說某些人或動物的因緣。對深究因緣業果的比丘們，這樣的教導能夠增加知識與見解，智慧也會隨之生起；對因緣業果不感興趣的比丘可能就獲利不多了。甚至，有些比丘根本不知道阿姜曼在說哪個人、哪個動物？因為隊伍持續往村落前進，只要稍一分神，比丘就會錯過阿姜曼所說的對象了。
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在東北一些省府時，阿姜曼偶爾會在較晚的時刻為比丘眾說法。有時，地居天人們會安靜地在會場一定距離外聚集，並聆聽阿姜曼為比丘眾的開示。但一旦知道天人們在場，阿姜曼會先結束集會；接著進入禪定，他會在禪定中單獨為天人們說法。
阿姜曼解釋，天人們會安靜聚集在會場的外圍處，這樣的行為是出自於天人對比丘眾之敬重。各界天人們在夜晚來拜訪時，也會特意繞開比丘眾的居所，好避免自己有越過比丘頭頂之可能。
拜見阿姜曼時，天人們會右繞阿姜曼三圈，接著次第就座。天界的領袖，每一層的天界各自有一位領袖，會說明他們來自於哪一個天界，並說清楚他們對哪一方面的法有疑惑。阿姜曼與天人們互相問候後，心便聚焦在議題之上。等待法於內心生起後，阿姜曼才會開始說法，而天人們全都專心聽聞。在開示結束後，天人們會齊聲讚嘆三聲善哉，這聲音嘹亮到整個天界都可聽聞。22有天耳通的人們當然可聽得到天人們的讚嘆聲。但是，那些「在燉湯裡的杓子」就聽不到了。
開示結束後，天人們一樣會右繞阿姜曼三圈，繞圈時維持阿姜曼在他們右肩的方向。然後，天人們安靜地離開阿姜曼的營地－其姿態與人類截然不同。就算修練四威儀許久，阿姜曼或任一位弟子也不可能做出天人那般優雅輕柔的動作。畢竟天人與我們人類的身軀差異極大，一個纖細一個粗曠，我們是怎樣都學不會的。
離開時，天人們先退到比丘居所外圍，接著凌空騰起，有如棉絮被微風揚起於空中。前來時的順序則是相反，天人們先降落在比丘居所的外圍，接著再步行前去拜見阿姜曼。
天人們的儀態總是十分優雅，而且他們樂於安寧。相較之下，在拜訪自己尊敬的阿姜時，人們不時會發出聲響或是會自顧自地閒聊起來。是因為身軀太過纖細，所以天人們做不出粗獷的動作嗎？這樣說來，人類終於有一件事贏過天人，那就是大聲喧嘩。在聽法時，天人們總是安靜且專心地聽聞。他們不會動來動去、或面露不信服的態度。天人們絕不會打擾尊者的開示。
阿姜曼通常會事先知道天人的抵達時間。若天人們計畫於午夜抵達，阿姜曼傍晚時就會知道此事了。有幾次，他還必須取消與比丘眾約好的集會。阿姜曼會在那晚適當的時間離開經行步道，入座，進入深層禪定。到接近天人抵達的時間，阿姜曼會將禪定退至可接觸外境的程度23，好覺察天人們是否已經抵達。
若尚未抵達，阿姜曼就再次入深層禪定，一陣子後再入近行定覺察。一些時候，阿姜曼出定時正好是天人們抵達的時間，或是天人們剛到一會兒。當然也有太早出定的狀況發生，於是阿姜曼會繼續修習禪定。
極少發生的狀況是，若天人們預定很晚抵達，譬如說凌晨兩三點，那麼阿姜曼會在前一晚禪坐結束後先行入睡，然後阿姜曼在預計時間之前起床，整理儀容，坐著等待天人們的來訪。
阿姜曼居住在東北地區時，天人們來訪的人數較少些，次數也較不頻繁。偶爾在阿姜曼為比丘眾說法時，天人們會前來會場，他們想與比丘眾一起聞法。不過若天人們抵達會場，阿姜曼通常會提早結束對比丘眾的開示，接著進入禪定並為天人們單獨說法。在說法結束、天人們離開後，阿姜曼才會上床稍事休息。隔天，他於平常時間起床，繼續每一天的日常作息。
阿姜曼把教導天人當作是自己應盡的義務。阿姜曼會盡量在預定時間接待天人們。畢竟，天人們十分重視承諾，說到就要做到。若沒有正當理由就改變約定，天人們可是會責難的！
天人們與比丘間的對話都是透過「心」，寰宇皆通的語言，而非動物或人類所使用的語言。欲詢問的問題由發問者的心生起，以「心」的語言傳出，對方的心能夠直接接收到訊息－一如我們用耳朵聽到提問者的問題。回答者的每一個字句同樣由心生起，由心發出，並直接送至對方的心，這確保了溝通的正確性。
心的語言具有許多優點，特別是它能直接傳遞言者的完整心念。若使用一般語言，言者必須對內容多做說明，否則難保不被誤解。人類的語言即是屬於一般語言，可用來表達內心約略的意思，卻不是傳遞完整意念的好工具。人們在對話時，也總是有溝通不良或牛頭不對馬嘴的狀況發生。
只要仍然以一般語言作為傳遞意念的媒介，人們就該注意自己有被誤解的可能。但由於不知如何運用心，人們只能退而求其次，繼續以約定俗成的語言作為溝通媒介。這樣的困境無法避免，除非人們願意修習戒定慧，願意多加認識自己的心，並且盡力擴展之。24
關於「心」的一切事物，阿姜曼皆已探究並精熟之。阿姜曼找到了正確的道路，熟知各種修行技巧，也知道該如何教學，該如何指導他人修行。愚者如我們，雖然本身即具有探究知識的能力，我們卻不願親自去探究；我們只想要有一位智者能橫空出現，並直接告訴我們正確的答案。這意味著，我們總是在期待某一位聖者的施捨。我們會到處尋找名師，接受訓練一段時間後，再離開這位老師。接著，我們將會去尋找另一位老師。
這類的事情不禁讓我感嘆啊！因為就算聽過所有老師的教導、受過各種的訓練，我們的收穫依舊有限，也總是記不住自己學過的道理與方法。尋得的珠寶終究會失去，一如沙粒從指縫間流失，只有自己的缺點怎樣都甩不開。我們的正念與智慧總是不足，總是無法了解修行的竅門。這些關鍵的事項我們怎樣都學不會，於是我們從事任何事，時常以失敗作收。
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隨著教化大眾的順利進行，阿姜曼自己的禪修亦持續進步，有好長一段時間阿姜曼沒再遇到瓶頸了。無論到何處，阿姜曼都是安詳自在、如如不動。現在，阿姜曼這個名字已傳遍全泰國，各地居士、沙彌、與比丘眾都期待能親聞阿姜曼說法，每一個人都深深尊敬著阿姜曼。
若有村莊知道阿姜曼將前來，村民們全都會互相恭喜道賀，一如有喜事來臨。村民們還會聚集到村莊的外圍，他們希望在第一時間就迎接並頂禮阿姜曼。譬如說他曲的班薩村，阿姜曼與阿姜韶都曾經在這裡住過。某一次，村子裡爆發了天花疫情，時間剛好在阿姜曼抵達的幾天前。看到阿姜曼走進村落時，班薩村民感動得流下淚來。人們聚集在阿姜曼的身旁，他們希望阿姜曼能住在村莊裡並為村民們祈福。
於是，阿姜曼舉行了皈依儀式，他讓村民們全都皈依佛、法、僧三寶，場所就在村民之前用來膜拜鬼神的廟宇。阿姜曼為村民們講解一位在家弟子該有的行持，這包括如何早晚課誦、如何頂禮三寶，村民們全都歡喜受持。同一時間，阿姜曼也在心中為班薩村祈福。結果，不可思議之事竟真的發生了！在那之前，每一天都有村民因為天花過世；但阿姜曼到村莊後，沒有任何一位村民死亡，患病村民們的病情全都好轉，而且不再出現新的病例了。天花疫情能夠如此迅速地獲得控制，這是聞所未聞的奇蹟啊！
村民們徹徹底底地被佛法撼動，他們將所有信心都放在阿姜曼身上。儘管這件事發生在許多年之前，村民們對阿姜曼的愛戴至今未曾削減。班薩村寺院的住持當年經歷了整個事件，他也總是感念著阿姜曼的大恩大德。在提起阿姜曼之前，這位住持一定會先雙手合十表達敬意，然後才緩緩說出阿姜曼尊者的事蹟。
這類的奇蹟不只發生一次，而是發生過許多次，促使奇蹟發生的動力或許就是阿姜曼心中的法。阿姜曼時時刻刻都在向周遭散發他的慈悲與安詳，他的心肯定具有強大的力量。阿姜曼也表示，一天中他會特意散發三次慈心，對象遍及上下四方的所有眾生。這三次分別是在日中禪坐時，晚上就寢前，與早晨起床之後的時間。除此之外，阿姜曼還會隨緣為路上遇到的民眾散發慈心。
在散發慈心時，阿姜曼是先將心完全向內集中、凝聚，再將慈心向上、向下、向東西南北四方發散。心在向內集中、完全聚集於慈悲時，心就具有將光芒擴大並發散至一切世界的能力。阿姜曼慈心的光芒能穿越一切阻礙，它沒有邊際，亮度甚至比一千個太陽還要亮－世間沒有事物能比一顆純淨的心還要明亮！慈心是美妙且不可言喻的事物，它的光芒能照亮整個世界，讓所有眾生都沉浸在祥和與自在中。
只要有行者能潔淨內心，除去心中所有的雜染，那麼他的心便是正法，能夠為世間帶來祥和與自在。這樣的一位行者遊行至任一地方，他都會受到眾天與人民的愛戴護持。在荒野中，動物們不會傷害他，也不會因為他的出現而驚慌害怕。這樣的行者會持續散發慈悲，他不求回報，也不作分別－雨水均勻地落於地面，又何必分別山丘或山谷呢？
17. 「無明緣行，行緣識，識緣名色，…，有緣生，…，如是而純大苦聚集。」十二緣起是佛陀證悟出的真理，十二緣起自無明開始，順向解釋了「苦」的起因。
18. 「截斷這不斷的出生，即是止息所有的痛苦。無明滅故行滅，行滅故識滅，識滅故名色滅，…，有滅故生滅，…，由斯如是純大苦聚滅」。這段經文是十二緣起的逆觀。
19. Rãgataõhã通常翻譯為「性慾」或「慾望」。這項雜染的根本原因是因為人們相信身體屬於自己，並且相信快樂可以經由身體感官之滿足而達成。它是一種貪念，而它所產生的快樂與滿足感全是從身體而來。性慾的力量強大，多數人們是以服侍性慾來對抗心中的不滿足或缺陷。若放任這項雜染，那麼性慾將佔據人們心中首要的位置；它會引起一個接一個的渴望，讓人們的心永遠不能滿足。人們必須知道，性慾是貪，而貪是沒有盡頭的。若想以滿足貪念來止息不滿足，人們只會越弄越糟而已。同時，這根深蒂固的慾貪是將生物牢牢綁在欲界的主要力量。
如同阿姜曼所指出的，性慾具有另一個更加險惡的面向－充滿力量的性慾能輕易轉為侵略與暴力。在性慾的迷霧中，貪與瞋將結合在一起，人們會試著以支配或剝削他人來和緩自己心中永不能滿足的欲貪。於是，追求性慾與追求權力是兩大煩惱合縱連橫的結果。我們可以說，一些人們對強盜殺戮、侵占虐待他人的喜好，就是源自於性慾。由於這些不好的面向，性慾是決定投生至人類以下境界的主要因素，這些境界包括了魔、鬼、動物、與地獄界。
20. 俗世（sammuti）是一切相對真實的、源於因緣和合之事物的集合。相對真實的意思是，俗世中的事物必須在互相比較之後，才具有意義，才能夠討論。俗世的一切事物必定具有無常（anicca）、苦（dukkha）、與無我三個特徵。唯有證入涅槃界後，行者才能超脫這相對真實的俗世。
21. Sugato，善逝者。證得安穩的行者，他已超脫了俗世，故名為善逝。「善逝」常常被人們用來尊稱佛陀，是佛陀的十號之一。
22. Sãdhu 是用來表達感激或認同的感嘆詞，中文可翻譯為善哉或說得真好。
23. 近行定是一種能接觸外界的禪定，它剛好處在禪者將心完全收攝之前的一個狀態。在近行定中，心能夠與外界進行溝通。並且溝通時，心不會發散，心仍保有向內集中的特性。
24. 「阿姜曼曾經說過，所有眾生的心都說著同樣的語言。這是因為，不論是哪種語言或國籍，心最基本的功能就只是覺察而已。心生起一個想法時，我們能夠覺知自己心的意思；但若要把它記錄下來或說出來時，我們勢必要將意念翻譯成某一種語言或文字。不用說世上有許多語言，同一種語言的人們對翻譯心念的方式也是人人不同，於是一個人總是不能夠了解另一個人。然而，心生起意念這回事，是人人都有的經驗，每一顆心都知之甚詳，這就是為什麼佛法適合用來描述心的原因－佛法不屬於任何特定的語言，佛法是內心的語言。」
－摩訶布瓦尊者
Earlier, before Ãcariya Mun and Ãcariya Sao began wandering through the region to enlighten people about the nature of moral virtue and to explain the consequences of their actions and beliefs, the worship of spirits and ghosts had become endemic in the Northeast and a common aspect of everyday village life. Whether it was planting the rice, putting in a garden, building a house, or making a shed, an auspicious day, month, and year had to be determined for the start of every endeavor. Before any type of work could begin, propitiatory offerings were routinely made to placate the local spirits. Should those ritual offerings be neglected, then the least untoward thing – a common cold or a sneeze – was attributed to incurring the disfavor of the spirits. A local spirit doctor was then called in to divine the cause and pacify the offended spirit. Doctors in those days were much smarter than they are today: they unhesitatingly declared that this spirit, or that ghost, had been wronged, claiming that a certain offering or sacrifice would cure everything. Even if the supplicant was hacking and sneezing long after offering the prescribed oblation, it made no difference. Back then, if the doctor declared you cured, you were, and you felt relieved despite the symptoms. This is the reason I can so boldly assert that both the doctors and the patients of that era were very smart: whatever the doctor declared was final, and the patient accepted it without reservation. It was unnecessary to search for medical cures, since the spirit doctor and his ghosts could cure everything.
Later when Ãcariya Mun and Ãcariya Sao passed through these areas, reasoning with local inhabitants, and explaining the principles of truth, their preoccupation with the power of spirits and the agency of spirit doctors gradually waned. Today it has virtually disappeared. Even many of the spirit doctors themselves began taking refuge in the Buddha, Dhamma, and Sangha in place of the various spirits and ghosts they had been worshipping. Nowadays, hardly anyone engages in such occult practices. Traveling from village to village in the Northeast today, we no longer have to tread our way through offerings laid out for the spirits as we did in the past. Except for the odd group here or there, spirit worship is no longer an issue in people’s lives. It’s truly a blessing for this region that people no longer have to live their whole lives clinging to these beliefs. The people of the Northeast have long since transferred their faith and allegiance to the Buddha, Dhamma and Sangha, thanks largely to the compassionate efforts of Ãcariya Mun and Ãcariya Sao to whom we all owe an immense debt of gratitude.
DURING HIS TIME IN THE REGION, Ãcariya Mun taught the local people, applying all his strength and ability to render them as decent human beings. He passed through some villages where the local ‘wise men’ asked him questions. They asked questions such as: Do ghosts really exist? Where do human beings come from? What is it that causes sexual attraction between men and women, since they’ve never been taught this? Why are male and female animals of the same species attracted to one another? From where did humans and animals learn this mutual attraction? Though I can’t recall all the questions he was asked, these I do remember. I accept blame for any inaccuracies in what is recorded here as my memory has always been somewhat faulty. Even recalling my own words and other personal matters, I cannot avoid making mistakes; so my recollection of Ãcariya Mun’s stories is bound to be incomplete.
To the question “Do ghosts really exist?” Ãcariya Mun’s reply was: “If something truly exists in the world, whether a spirit or anything else, it simply exists as it is. Its existence does not depend on the belief or disbelief of anyone. People may say that something exists or doesn’t exist, but whether that thing actually exists or not is dependent entirely on its own nature. Its state does not alter according to what people imagine it to be. The same principle applies to ghosts, which people everywhere are skeptical about. In reality, those ghosts that frighten and torment people are actually creations of their own minds. They’ve come to believe that, here and there, dwell ghosts that will harm them. This in turn causes fear and discomfort to arise in them. Ordinarily, if a person doesn’t mentally conjure up the idea of ghosts, he doesn’t suffer from a fear of them. In a majority of cases, ghosts are just mental images created by those who tend to be afraid of them. As to whether there really are such things as ghosts in the world – even if I were to say that they do exist, there is still not enough proof to make skeptics into believers, since people have a natural tendency to deny the truth. Even when a thief is caught red-handed with stolen articles, he will often refuse to admit the truth. More than that, he’ll fabricate an alibi to get himself off the hook and deny any wrongdoing. He may be forced to accept punishment due to the weight of the evidence against him; but, he will still continue to protest his innocence. When he is imprisoned and someone asks him what he did wrong to deserve that punishment, he will quickly answer that he was accused of stealing, but insist that he never did it. It is rare for such a person to own up to the truth. Generally speaking, people everywhere have much the same attitude.”
To the question “Where do human beings come from?” Ãcariya Mun’s reply was: “All human beings have a mother and father who gave birth to them. Even you yourself were not born miraculously from a hollow tree. We all obviously have parents who gave birth to us and raised us, so this question is hardly an appropriate one. Were I to say that human beings are born of ignorance and craving, this would cause more confusion and misunderstanding than if I gave no answer at all. People have no knowledge whatsoever of what ignorance and craving are, although they are present there in everyone – except, of course, in the Arahants. The trouble is people are not interested enough to make the necessary effort for understanding these things, so that leaves the obvious answer: we are born of our parents. This then opens me up to the criticism that I’ve answered too briefly. But it is hard to give a reply which goes to the truth of the matter, when the one asking the question is not really much interested in the truth to begin with. The Lord Buddha taught that both people and animals are born of avijjã paccaya sankhãra… samudayo hoti. The ceasing of birth, which is the cessation of all dukkha, stems from avijjãya tveva asesavirãga nirodhã sankhãrã nirodho … nirodho hoti.18 This condition is inherent within the heart of each and every person who has kilesas. Once the truth has been accepted, it becomes clear that it’s just this which leads to birth as a human being or an animal until the world becomes so crowded one can hardly find a place to live. The primary cause is just this ignorance and insatiable craving. Though we haven’t even died yet, we are already searching for a place to be born into where we can carry on living – an attitude of mind that leads human beings and animals all over the world to birth and constant suffering. Anyone wishing to know the truth should take a look at the citta that’s full of the kind of kilesas which are frantically looking to affirm birth and life at all times. That person will undoubtedly find what he’s looking for without having to ask anyone else. Such questions merely display a level of ignorance that indicates the inquirer is still spiritually inadequate. The citta tends to be the most unruly, conceited thing in the world. If no interest is taken in reigning it in, we will never become aware of how really stubborn it is, and all our noble hopes and aspirations will come to nothing.”
What is it that causes the sexual attraction between men and women and animals of the same species, since they’ve never been taught this? Ãcariya Mun replied: “Rãgataõhã19 is not to be found in any book, nor is it learned in school from a teacher. Rather, rãgataõhã is a stubbornly shameless condition that arises and exists in the hearts of men and women, causing those who have this vulgar condition to come under its spell and become vulgar themselves without ever realizing what’s happening. Rãgataõhã makes no distinction between man, woman, or animal, nationality, social status or age group. If it is strong it can easily cause disaster in the world. If there is insufficient presence of mind to restrain it and keep it within acceptable limits, sexual craving will become like runaway floodwater, overflowing the banks of the heart and spreading out to flood towns and cities, leaving ruin everywhere in its wake. Such a condition has always been able to thrive within the hearts of all living beings precisely because it receives constant nourishment and support – things which give it the strength to assert its suffocating influence continuously, sowing havoc and causing misery throughout the world. We hear only about floods occurring in towns and cities, and how they cause destruction to people and their belongings. No one is interested in noticing the flood of rãgataõhã engulfing the hearts of people who are quite content to let themselves and their belongings be ravaged by those surging floodwaters all year round. Consequently, no one understands the real reason for the on-going deterioration of world affairs because each and every person is contributing to and encouraging this situation by failing to recognize that rãgataõhã is directly responsible for the worsening situation. If we do not focus our attention on the real cause, it will be impossible for us to find any genuine sense of contentment.”
The original question asked only about that aspect of rãgataõhã concerning the attraction between people, completely ignoring the destruction instigated by rãgataõhã through hatred and anger. But in his explanation Ãcariya Mun touched on the full range of detrimental results stemming from rãgataõhã. He said that it is rãgataõhã which dictates the passionate urges of men, women, and all the animals, facilitating the pleasure they find in each others company – this is a principle of nature. Nothing other than this gives rise to mutual affection and mutual animosity. When rãgataõhã uses its deceptive tricks for passionate ends, people fall in love. When it uses its deceptive tricks to bring forth hatred and anger, they inevitably hate, get angry, and harm each other. Should it wish to control people using love as a means, then people become so attracted to one another that there’s no separating them. Should it wish those same people to fall under the influence of hatred and anger, then they’ll feel an irresistible urge to do just that.
Ãcariya Mun asked the lay people present: “Haven’t you ever quarreled among yourselves? You husbands and wives who have been in love since before you were married? You asked me about it, but you should know a lot more about this matter than a monk does.” To this they replied: “Yes, we’ve quarreled until we are sick of it and never want to again, but still we have another argument.”
Ãcariya Mun then continued: “You see, this is the very nature of the world: one moment there’s affection, another moment there’s friction, anger, and hatred. Even though you know it to be wrong, it’s hard to correct. Have you ever seriously tried to correct this problem? If so, it shouldn’t happen very often. Even a minimum effort should be enough to keep it under control. Otherwise, it’s like eating three meals a day: in the morning you quarrel, in the afternoon you quarrel, and in the evening you quarrel – regularly around the clock. Some people even end up in divorce, allowing their children to become caught up in the conflagration as well. They are innocent, yet they too must bear the burden of that bad kamma. Everyone is affected by this blazing fire: friends and acquaintances keep their distance due to the shame of it all. Assuming both parties are interested in settling the issue, they should be aware that an argument is a bad thing, stop as soon as it starts, and make an effort to correct it at that point. The matter can then sort itself out so that in the future such problems don’t recur. For instance, when anger or aversion arises, first, think of the past you have together; and then, think of the future you will share living together for the rest of your lives. Now compare this to the malice that’s just arisen. That should be enough to lay the matter to rest.
“Mostly, people who go astray do so because they insist on having their own way. Without considering whether they’re right or wrong, they want to personally dominate everybody else in the family – something which just isn’t possible to achieve. Such arrogance spreads and rages, singeing others until everyone is scarred. Even worse, they want to exert their influence over everyone else in the world, which is as impossible as trying to hold back the ocean with your hands. Such thoughts and actions should be strictly avoided. If you persist in them, they will bring your own downfall. People living together must adhere to and be guided by equitable standards of behavior when dealing with their husbands, wives, children, servants, or co-workers. This means interacting with them in a reasonable, harmonious way. Should others not accept the truth, it is they who are at fault for being so unreasonable, and it is they who will pay the price – not those who adhere firmly to guiding principles.”
ON THOSE OCCASIONS when Ãcariya Mun had to teach large numbers of lay supporters, as well as the monks living with him, he would allot separate times for giving instructions. He instructed the laity from four to five p.m. He taught the monks and novices from seven p.m. onwards, at the end of which they returned to their huts to practice meditation. He tended to follow this routine on his first and second tours of the Northeast. On his third and final trip, after returning from Chiang Mai to Udon Thani, he changed this routine considerably. Rather than disrupt the sequence of events, I shall explain the adjustments he made later.
Ãcariya Mun’s chief concern was teaching monks and novices. He took a special interest in those students experiencing various insights in their meditation by calling them in for a personal interview. It’s quite normal for those practicing meditation to have varying characters and temperaments, so the types of insights arising from their practice will vary accordingly – although the resulting cool, calm sense of happiness will be the same. Differences occur in the practical methods they employ and in the nature of insights that arise during meditation. Some meditators are inclined to know only things existing exclusively within their own minds. Others tend to know things of a more external nature– such as visions of ghosts or devas, or visions of people and animals dying right in front of them. They may see a corpse carried along and then dumped right in front of them or they may have a vision of their own body lying dead before them. All such experiences are beyond the capability of beginning meditators to handle correctly with any certainty, since the beginner is unable to distinguish between what is real and what is not. People who are not inclined to analyze their experiences carefully may come to a wrong understanding, believing what they see to be genuine. This could increase the likelihood of psychological damage in the future. The type of person whose citta tends to go out to perceive external phenomena when it ‘converges’ into a state of calm is quite rare – at most, about one in twenty people. But, there will always be someone in whom this occurs. It is crucial that they receive advice from a meditation master with expertise in these matters.
Listening to dhutanga monks as they relate their meditation results to Ãcariya Mun, and hearing him give advice on ways to deal with their experiences was so moving and inspirational that everyone present became thoroughly absorbed in it. In explaining the proper method for dealing with visions, Ãcariya Mun categorized different types of nimittas and explained in great detail how each type should be handled. The monks who listened were delighted by the Dhamma he presented, and so gained confidence, resolving to develop themselves even further. Even those who did not experience external visions were encouraged by what they heard. Sometimes the monks told Ãcariya Mun how they had achieved a state of serene happiness when their hearts ‘converged’ into a state of calm, explaining the methods they had used. Even those who were as yet unable to attain such levels became motivated to try – or to even surpass them. Hearing these discussions was a joyous experience, both for those who were already well developed and those who were still struggling in their practice.
When the citta ‘converged’ into calm, some monks traveled psychically to the heavenly realms, touring celestial mansions until dawn; and only then did the citta return to the physical body and regain normal consciousness.
Others traveled to the realms of hell and were dismayed by the pitiful condition of the beings they saw, enduring the results of their kamma. Some visited both the heavenly abodes and the hells to observe the great differences between them: one realm was blessed with joy and bliss while the other was in the depths of despair, the beings there tormented by a punishment that seemed to have no end. Some monks received visits from ethereal beings from various planes of existence – the heavens, for instance, or the terrestrial devas. Others simply experienced the varying degrees of calm and happiness coming from the attainment of samãdhi. Some investigated, using wisdom to divide the body into different sections, dissecting each section to bits, piece by piece, then reducing the whole lot to its original elemental state. There were those who were just beginning their training, struggling as a child does when it first learns to walk. Some could not make the citta attain the concentrated state of calm they desired and wept at their own incompetence; and some wept from deep joy and wonder upon hearing Ãcariya Mun discuss states of Dhamma they themselves had experienced. There were also those who were simply like a ladle in a pot of stew: although submerged there, it doesn’t know the taste of the stew, and even manages to get in the cook’s way. This is quite normal when many different people are living together. Inevitably, both the good and the bad are mixed in together. A person having effective mindfulness and wisdom will choose to keep only those lessons which are deemed to be really useful – lessons essential to skillful practice. I regret I cannot guarantee my own skillfulness in this matter. In fact, it’s a problem we all face occasionally, so let’s pass on and not worry about it.
On his second trip, Ãcariya Mun remained teaching in the Northeast for many years. Normally, he did not remain in the same place for more than a single rains retreat. When the rainy season was over, he wandered freely in the mountains and forests like a bird burdened only by its wings, contented to fly wherever it wishes. No matter where it lands in its search for food – a tree, a pond, or a marsh – it is satisfied and simply leaves all behind to fly off with no lingering attachment. It doesn’t think that the trees, bark, fruit, ponds, or marshes belong to it. Like a bird, the monk who practices Dhamma, living in the forest, leads a life of contentment. But it’s not easy to do, for people are social animals who enjoy living together and are attached to their homes and property. Initially, he feels a lot of resistance going out and living alone as Ãcariya Mun did all his life. It is sort of like a land animal being dragged into the water. Once his heart has become closely integrated with Dhamma, however, the opposite is true: he enjoys traveling by himself and living alone. His daily routine in every posture remains entirely his own, his heart unencumbered by disturbing preoccupations. That leaves Dhamma as his preoccupation – and Dhamma promotes only contentment. The monk who is occupied solely with Dhamma has a heart that’s cheerful and wonderfully content. He is free from the kind of hindrances which cause dullness or confusion; he is empty of all defiling preoccupations. He basks in a full-fledged, natural inner peace, never having to worry that it might alter or diminish in any way. This is known as akãlika Dhamma: Dhamma which exists beyond space and time. It exists in the heart that has completely transcended conventional reality,20 the source of all deception. Ãcariya Mun was one well-gone;21 one completely contented in all his activities. Coming and going, sitting, standing, walking, or lying down – he remained completely contented. Although he led his disciples along this path, relatively few of the monks reached a high level of Dhamma. Yet even this small number is of great benefit to people everywhere.
WHEN ÃCARIYA MUN led his disciples on almsround he took various animals along the way as objects of contemplation, and combining them with his inner Dhamma, he skillfully taught the monks who were with him. They clearly heard his every word. This was his way of teaching his disciples to be aware about the laws of kamma, in that even animals must receive the results of their actions. He would just point out an animal they came across as an example. Ãcariya Mun insisted that animals should not be looked down upon for their lowly birth. In truth, animals have reached their time in the perpetual cycle of birth and death, experiencing the results of a past kamma. So it is with human birth as well. In fact, both animal life and human life consist of a mixture of pleasure and pain, each living according to the consequences of their own individual kamma. In one respect, Ãcariya Mun brought up the subject of animals such as chickens, dogs, or cattle simply out of compassion for their plight. In another respect, he wanted to make others understand the variations in the consequences of kamma, indicating that – just as we have been brought to human birth by certain types of kamma – we too have passed through uncountable previous births of all sorts. Finally, he reflected aloud upon the very mysterious nature of those things that are responsible for birth as an animal – things that are difficult to fathom despite their presence in everyone. If we are unskillful in solving these problems, they will always be a danger to us, and we will never find a way to go beyond them. On almost every almsround Ãcariya Mun spoke in this manner about the animals or the people whom he encountered along the way. Those who were interested in investigating these themes stimulated their mindfulness and wisdom, gaining useful ideas from him in this way. As to those who were not interested, they did not gain any benefit. Some probably wondered who he was talking about, since the monks had moved on by then and the animals he spoke about were no longer present.
IN SOME OF THE NORTHEAST PROVINCES, Ãcariya Mun would give Dhamma instructions to the monks late at night on special occasions. Visible to Ãcariya Mun, terrestrial devas gathered at a respectful distance and listened to his talks. Once he became aware of them he called off the meeting and quickly entered samãdhi, where he talked privately to the devas. Their reticence on those occasions was due to the profound respect they had for monks. Ãcariya Mun explained that devas of all levels were careful to avoid passing by the monks’ dwellings on the way to see him late at night. Upon arriving they circled around Ãcariya Mun three times before sitting down in an orderly fashion. Then the leader – devas of every plane have a leader whom they obey with great deference – would announce the realm from which they came and the aspect of Dhamma to which they wished to listen. Ãcariya Mun would return their greetings and then focus his citta on that aspect of Dhamma requested by the devas. As this Dhamma arose within, he began the talk. When they had comprehended the Dhamma that he delivered, they all said “sãdhu” three times, a sound that echoed throughout the spiritual universe.22 This exclamation was heard by everyone with celestial hearing, but not by those whose ears were like the ‘handles on a pot of soup’.
When his discourse on Dhamma ended, the devas again circumambulated him three times, keeping him on their right, and then returned to their realms in an elegant fashion – very different from we humans. Not even Ãcariya Mun and his monks could emulate their graceful movements; for there’s a great difference between the grossness of our bodies and the subtle refinement of theirs. As soon as the deva guests retreated to the edge of the monks’ area, they floated up into the air like pieces of fluff blown by the wind. On each visit they descended in the same manner, arriving outside the monks’ living area and then walking the remainder of the way. Always very graceful in their movements, they never spoke making a lot of noise the way humans do when going to see an ãcariya they revere. This is probably due to the refined nature of their celestial bodies, which restrict them from behaving in such a gross manner. Here is an area in which human beings can be considered superior to devas – talking loudly. Devas are always very composed when listening to Dhamma, never fidgeting restlessly or showing any conceit that could disturb the speaking monk.
Ãcariya Mun usually knew beforehand when the devas would be arriving. For instance, if they were planning to come at midnight, by early evening he was aware of it. On some occasions he had to cancel a scheduled meeting with the monks for that evening. At the appropriate hour Ãcariya Mun left his walking meditation path and sat entering samãdhi until the time approached for the devas to come. He then withdrew his citta up to the access level,23 sending out the flow of his citta to see if they had arrived. If they had yet to arrive, he continued with his samãdhi practice before sending his citta out again to check. Sometimes, the devas had already arrived or were just in the process of arriving. At other times, he had to wait, continuing his samãdhi practice for some time before they came. On rare occasions, when he knew that they would be arriving late – like at one, two, or three a.m. – he would practice for a while and then take a rest, getting up to ready himself just before the devas were expected to arrive.
Gatherings of devas who came to see Ãcariya Mun did not happen very often nor in very large numbers while he lived in the Northeast. They came only infrequently to listen in on his talks to the monks. But when they did, he would dismiss the monks as soon as he became aware of their presence, entering quickly into samãdhi to expound on Dhamma for the devas’ benefit. After he finished and the devas had departed, he would lie down to rest, arising in the morning as usual to continue his normal routine of practice. Ãcariya Mun considered receiving devas a special responsibility. Since honoring one’s promises is very important to them, he was always careful to be punctual. They were likely to be critical of a monk who missed an appointment unnecessarily.
Discussions between devas and monks are carried on entirely in the universal language of the heart, bypassing the multitude of conventional languages used by human beings and other types of animals. Arising from the citta, the substance of the inquiries turns into questions in the language of the heart which the inquiring individual clearly understands as if they were words in conventional language. Each word or phrase of the respondent emanates directly from the heart, so the questioner in turn understands the reply perfectly well. In fact, the language of the heart directly conveys the true feelings of the speaker, eliminating the need for explanations to clarify further, as might be required in conventional languages. Verbal communication is also a mechanism of the heart; but, its nature is such that spoken words often do not reflect the heart’s true feelings, so mistakes are easily made in communicating its true intent. This incongruity will remain so long as conventional language is used as a surrogate medium for the heart’s expression. Since people are unfamiliar with the language of the heart, their hearts cannot avoid using normal speech as a mechanism to facilitate communication, even though it’s not very accurate in expressing the heart’s true meaning. There is no possible way to solve this common dilemma – unless people learn the heart’s own language and expose its mysteries.24 Ãcariya Mun was extremely proficient in all matters pertaining to the heart, including the skills needed to train others to become good people. The rest of us, though we are quite capable of thinking of these things for ourselves, insist on going around borrowing from others. That is, we tend to constantly travel from place to place studying under one teacher and then another. Even then, we fail to properly safeguard what we’ve learned, letting it slip through our grasp by forgetting what the teacher said. Thus we are left virtually empty-handed. The things we do not forget or let drop are our habitual failings: a lack of mindfulness, wisdom, and contemplative skill. Lacking the very qualities of Dhamma which instill a sense of hope in our lives, we are constantly disappointed in whatever we do in life.
ÃCARIYA MUN’S OWN MEDITATION practice, as well as his teaching duties, continued to progress smoothly, any undue disturbances having long since passed. Wherever he went he brought a refreshing calm and serenity with him. Monks and novices everywhere respected and revered him. As soon as the laity in an area heard of his arrival, they were delighted and rushed to pay him their respects with heart-felt devotion. A case in point is Ban Thum village in the district of Tha Khek where both Ãcariya Mun and Ãcariya Sao resided at one time or another. Shortly before Ãcariya Mun arrived, the entire village began suffering from smallpox. The villagers were overcome with joy at the sight of Ãcariya Mun’s arrival, running out of their homes to welcome him and begging him to remain as their refuge. So in place of the spirits the whole village had been worshipping, Ãcariya Mun had them take refuge in the Buddha, Dhamma, and Sangha. He guided them in the correct way to practice, such as paying daily homage to the Buddha and performing morning and evening chanting, and they gladly followed his instructions. As for Ãcariya Mun, he performed a kind of internal spiritual blessing to help them; and the results were strange and marvelous to witness. Before his arrival, many people died each day from the smallpox. But from his arrival onwards, no one else died; and those who were infected quickly recovered. More than that, no new instances of the disease occurred, which astounded the villagers who had never seen or imagined such a miraculous reversal of circumstances. As a result, the community developed enormous faith in and devotion to Ãcariya Mun which have persisted undiminished through each generation to the present day. This includes the local monastery’s present-day abbot, who has a deep respect for Ãcariya Mun. He always raises his joined palms in homage before beginning to speak about him.
Incidents such as this were made possible by the power of Dhamma in Ãcariya Mun’s heart which radiated forth to give comfort and happiness to the world. Ãcariya Mun said that he set aside three times each day to extend loving kindness to all living beings. He would do this while sitting in meditation at midday, before retiring in the evening, and after rising in the morning. In addition to that, there were many times during the day when he sent loving kindness out specifically to certain individuals. When radiating all-encompassing loving kindness, he did so by focusing his citta exclusively inward and then directing the flow of his citta to permeate throughout all the worlds, both above and below, in all directions without interruption. At that time his citta had the power to extend its aura of brilliance to all worlds: limitless, all-pervasive, and brighter than a thousand suns – for there is nothing brighter than a heart that’s entirely pure. The unique properties emanating from a citta of such purity brighten the world and imbue it with peacefulness in an indescribable and wondrous way. A citta having absolutely no impurities possesses only the cool, peaceful qualities of Dhamma. A compassionate, kindhearted monk with an absolutely pure heart can expect protection and reverential devotion from people and devas wherever he stays, while members of the animal kingdom feel no fear or danger in his presence. His citta constantly sends forth a gentle compassion to all beings everywhere without bias – much like rain falling evenly over hills and valleys alike.