3-0 A Heart Released
解脫的心
泰國東北到曼谷之間的距離並不近，據阿姜曼自述，他經常在這條路徑上行走。偶爾，阿姜曼會搭乘火車，抵達火車的終點後下車－那時候只有部分地區鋪設鐵軌，鐵道系統極不發達。絕大多數的時間，阿姜曼都是靠自己的雙腳旅行。
這次回到曼谷後，阿姜曼先在巴吞旺寺結雨安居。期間，阿姜曼也像以前一樣，經常到波羅曼尼寺找優婆離長老1研讀經典。而這一年的雨安居結束後，優婆離長老有一個預定的行程，他要前往清邁的柴迪隆寺，並將在那裡住上一段時間。優婆離長老邀請阿姜曼一同前往清邁，阿姜曼欣然接受了提議。
雨季一結束，他們兩人便搭上由曼谷開往清邁的火車，兩位尊者在各自的臥鋪坐定後，火車便出發了。在曼谷到華富裡之間的時間，阿姜曼曾經短暫在臥鋪上躺下休息。等到火車離開華富裡行經程逸府丘陵區時，阿姜曼便不再休息，他開始在座位上禪坐。入定之前，阿姜曼已預計好要在抵達清邁時才退出禪定。接著，阿姜曼開始收攝內心，大約20分鐘之後，阿姜曼的心已完全凝聚，他進入了最深層的禪定。那一刻起，阿姜曼不再覺知火車上發生的任何事物。所有的內在、外在、身體的任何訊息，都無法進入他的意識。阿姜曼的心徹底平靜，能覺知的只有寂靜而已。這世界彷彿不再存在，所有事物已隨念頭與覺知一起消逝。心之前的攀緣，如車上的噪音、乘客、與所有種種，都不再出現在意識中，心中剩下的只有禪定而已。阿姜曼一直維持在如此的定境中，直到火車駛進清邁的腹地之後，阿姜曼的心才漸漸退出禪定。
出定後，阿姜曼睜開眼睛，這時他才看見周遭的建築物與環境。知道快要到站後，阿姜曼開始整理行囊並準備走下火車。此時，阿姜曼注意到車廂內的所有乘客與火車職員們都在看著他。火車完全停止後，車廂內的職員帶著微笑走近，主動幫忙阿姜曼拿些行李，而車廂內的其他人仍一直注視著他。在他要離開車廂前，人們問道：您在哪個寺院修行？現在要去哪裡呢？阿姜曼告訴他們，他是一位居無定所的森林比丘，將會行腳至北方的偏遠山區。出於對阿姜曼的淨信，一些乘客尋問阿姜曼現在要去哪裡？能夠讓他們護送他過去嗎？阿姜曼謝謝他們的好意，他告訴他們，他與優婆離長老一起旅行，自然會有人接待的。畢竟優婆離長老深受清邁人民愛戴，從政府官員、工商界、到一般大眾，許多民眾都是他的忠實信徒。剛好就在此時，一大群的沙彌、比丘、在家眾走上前來迎接優婆離長老，他們甚至還準備了幾台汽車。汽車在當時可是很罕見的！除了私人汽車外，還有政府機關的車隊在等著。他們要護送這兩位尊者前去他們的目的地－柴迪隆寺。
當人們知道長老將返回並駐錫在柴迪隆寺後，當地居民們都特地前來寺院等候，人們向優婆離長老頂禮，並且希望優婆離長老能夠為他們講解佛法。趁著這次難得的機會，優婆離長老邀請阿姜曼先說法開示。於是，阿姜曼便上台為大眾說法，在場的四眾弟子立刻被阿姜曼清晰且雋永的開示所折服。阿姜曼由最基本的佛法開始，接著他一層一層地為聽眾講解較為複雜的道理，最後他說到了那些高深且精細的佛法，而開示也就在他描述完高深的佛法之後便結束了。所有聽眾都感覺時間怎麼過得這麼快，只希望阿姜曼能夠再多說一些啊！接著，阿姜曼下台向優婆離長老頂禮；他很快離開大廳，因為他必須去詢問執事比丘寺院哪裡可供他休息與住宿。與此同時，優婆離長老在大眾前盛讚阿姜曼的開示。優婆離長老說：
「阿姜曼的開示是如此清晰與深刻，要找到另一位這麼善於解說的比丘幾乎是不可能的事。佛經裡提過解脫心（muttodaya）這個名詞，但是它並不容易用言語說明；今天，阿姜曼明確闡釋了什麼是解脫心－那是絕對自由的境界，一顆已徹底解脫的心。
阿姜曼說法的風格獨一無二，我個人完全無法仿效。他的話語清晰、簡潔、直入法理。就算把佛法的部分移除，阿姜曼的語詞既豐富又流暢，光只是聽就是一種享受。開示的內容也絕無冷場，不是老掉牙的教條能夠比擬的。提到的事物是我們每天都會遇到的，但我們不曾真正注意到，也不知道如何利用它們進行禪修。直到阿姜曼解說後，我們才了解到這些事物的重要性。毫無疑問，阿姜曼是一位真正的比丘，他秉持正念與智慧，持續走在佛陀教導的道路上，他不會以不合宜、或世俗化的方式玷污這條正道。阿姜曼使用各種方式為我們傳遞正法：時而幽默風趣、時而嚴肅、時而有力，每種方式都能切中要點。佛法精細與深刻的部分，我們這些比丘往往不知該如何描述；但這些對阿姜曼並不困難，但見他信手拈來，善巧地分析佛法的各個面向，說明聽似淺白卻直入人心。總體來說，阿姜曼的開示精采絕倫，當世無出其右！我個人曾經向阿姜曼請教過許多問題，總是能得到圓滿的解答，阿姜曼絕對是我的善知識。」
「在決定來清邁之前，我便希望阿姜曼陪我一同前來，而他也爽朗答應了這個請求。雖然沒有明說，但阿姜曼答應的原因，應該是因為清邁擁有許多適合修行的山區與森林。像阿姜曼這樣勤於修行的比丘是罕見的。雖然我戒臘較長，但看到他證得的法，我全然地佩服。阿姜曼不會貢高我慢，他始終保持謙遜，總是親切地對待我。對此，我是有些慚愧的。總之，阿姜曼只會短暫停留在本寺院，之後他就會前去森林或山區繼續他的修行。很抱歉，修行是阿姜曼的天性，我不能久留阿姜曼。有這樣一位比丘出現於世是難能可貴的，我不敢、也不願耽誤他的修行。阿姜曼一心一意在正法之上，我們該為他祝福。希望在不遠的將來，阿姜曼便能達成目標，並為我們帶來更多更大的利益。」
「阿姜曼停留在本院的時間，若有禪修的問題，歡迎你們前去請教阿姜曼，我保證你們絕不會空手而回。但是，你們千萬別向阿姜曼請求法寶、咒語、或什麼逢凶化吉的護身符，因為這些都與修行無關，都只是在騷擾阿姜曼而已。別說我沒警告你們，這種行為是會被嚴厲斥責的！
阿姜曼不是世俗的比丘，他不會故弄玄虛。他真誠地教導人們，好讓人們了解對與錯、好與壞、善與惡的區別。阿姜曼的教導不會偏離佛陀的正道，他的修行完全遵照佛陀的指示；他所證得的體悟，正與經典的記載相同。討論佛法時，阿姜曼總是能為我點出許多精妙的見解。以上這些都是我親身的經驗，我相信當今世上是找不到另一位有這樣修為的比丘了！我對阿姜曼有著最深刻的敬意，我從未當面告訴過他；但我相信阿姜曼完全知道我對他的崇敬，畢竟他已神通具足。」
「阿姜曼毫無疑問具有世間最圓滿的戒德，他完全值得人們的讚揚。阿姜曼從未對外宣稱自己證得果位，不過在我與他私下討論的過程中，我相信他是一位四雙八輩之聖者。若由言行舉止推論，我認為阿姜曼應已證得阿那含果。儘管這推論未獲阿姜曼肯定，但我對此有十足的信心。因為阿姜曼對我教授之法，完全符合經典中對阿那含聖者的描述。在我們的交往之中，阿姜曼始終以師長之禮對待我，我從未看過他有一絲的驕慢之氣。看到他如此的謙遜與平易近人，我真是打從心底敬佩阿姜曼。」
這一段對阿姜曼的盛讚，是阿姜曼說法結束離場後，優婆離長老對在場的居士、沙彌、與比丘眾所宣說的。一些在場的比丘眾，他們既是優婆離長老的弟子、也同樣尊敬著阿姜曼，他們將這段言詞轉達給阿姜曼聽；而阿姜曼後來在一個適當的時機，也將這件事情告訴了他的弟子眾。「muttodaya」的意思是解脫的心。阿姜曼火葬時，現場發送的阿姜曼生平略事小冊，上面印上「muttodaya」的緣由就是因為優婆離長老以此名詞盛讚阿姜曼。這個佛教名詞將不會被後世子民遺忘，它會世世代代傳遞下去。
根據烏隆府菩提辛森寺的達瑪恰迪長老所言，阿姜曼在1929至1940年間都在清邁境內；接著，阿姜曼會遊行至烏隆府。阿姜曼在烏隆府的事蹟會在更後面的章節記述。
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在柴迪隆寺住了一陣子，阿姜曼便向優婆離長老辭別，他預計前往清邁北部，在森林與山區之間遊行與禪修。優婆離長老欣然同意阿姜曼的計畫，於是阿姜曼離開柴迪隆寺，開始了另一階段的遊方修行。事實上，阿姜曼一直期望自己能有個獨自修行的機會，現在這完美的時機終於出現了。自從到東北地區指導弟子後，許多年來阿姜曼都未曾獨自修行。離開柴迪隆寺後，阿姜曼遊方至清道縣的梅林區，他在那裡鬱鬱蒼蒼的山區度過了那一年的乾季與雨季。
在那時，阿姜曼的修行已經抵達最後的關頭。阿姜曼激勵自己，無論任何事發生，他都要竭盡全力修行，不計生死，不達最後目標絕不罷休！前幾年的光陰，阿姜曼可說是將心力都放在弟子眾身上。對於此事，阿姜曼沒有遺憾與疑惑。他已觀察到許多弟子已建立起堅實的根基，而現在該是他將心力放在自己身上的時候了。阿姜曼必須先訓練自己，凝聚自己的心力，好徹底擊敗那些仍殘存的結縛。
被社會責任與義務牢牢綑綁住的人們，必定是生活在各式各樣的壓力與雜務之中。他們找不出足夠的時間獨處，無法好好處理自己的問題。人們必須了解，世俗生活是無奈、紛爭、妥協、失敗的大雜燴。或許，一些具有智慧與正念的人們會婉拒不必要的責任與義務，他們能夠在世俗中快樂生活與修行。然而，通常他們禪修的機緣不多，也很難短暫修行就獲得成就，他們的收穫與付出往往不成比例。
這次前往清邁荒野的遊方，是阿姜曼能獨自一人生活、遠離所有外在牽絆的絕好機會。一位旨在切斷所有結縛的行者，正應該前往一個偏遠森林裡生活與修行。行者將可放下世俗的牽絆，那些是未來之有、是輪迴的種子、也是苦的根源。種子只要落土萌芽，總是會帶來無止盡的苦痛。對一位精進修行、堅毅不屈的行者，原始森林正是他該前往的場所。在森林裡，行者可以將全部心力集中在導致「生」的機制之上，釐清後便立刻斬斷它們。這些機制是每個人心中的大騙子，它們總是領著我們往岔路走。
未抵達涅槃彼岸時，行者不該一直承擔他人的事務，過度的熱心絕非明智，將不會為自己帶來什麼利益。那就如同在一艘已經超載的船上添加重量，這艘船肯定哪裡也去不了！現在，阿姜曼夢寐以求的涅槃彼岸已近在眼前，利益他人之心漸漸消退，利益自己之心念開始熾熱燃燒。阿姜曼不再分心於他人之苦痛，他的心堅決聚焦在聖潔國度之上。當然，阿姜曼有些擔憂是否這次仍將無功而返，他以這段話激勵自己：
「現在，我必須為自己的利益做打算了。身為一名佛陀弟子，我的修行終於快要接近師長所立下的榜樣－那是不曾動搖的堅毅與潔白戒德！但是，我確定自己已經走到路的盡頭？已到了跨越輪迴進入涅槃國度的程度了嗎？若已是此時，那麼該用什麼方法才能跨越這個關卡呢？佛陀是第一位發現成聖道路者，接著他將正法傳授給弟子們。佛陀傳授的是什麼法門？他可曾教導我們在自己稍有成就之後，就可忘卻原本的目的？他可曾教導我們該擔心這、擔心那個嗎？」
「成佛之後，佛陀便向世間大力宣說正法；接著，許多阿羅漢聖弟子承續佛陀的教法，他們將佛法持續向四面八方傳遞出去。然而，我仍未證得阿羅漢果，我必須將自己的修行視為目前最重要之事。等到所作皆辦，那時候的我自然能夠利益眾生，現在何必急於教導弟子眾呢？沒錯，一位謹慎且懂得利弊得失的行者應該有此體認。我必須細心思惟，並從中獲得利益。」
「為了讓心得到終極自由，我一定得在這場無明與正法的戰鬥中獲勝。但心難以受控制，就算已到了這個節骨眼，心仍是在無明與正法之間游移不定。我知道，我必須讓心完完全全服膺在正法之下。若不夠堅持或稍有失神，心就不受控制，它自然而然會與無明接近，並受到各種煩惱的影響。煩惱們花招百出，它們只想要讓心沉溺於無止境的期待與失望、出生與死亡。但如果我總是堅持，時時保持正念正智，心就能夠受控制，心將成為助我證果的無上利器。」
「現在該是拿出所有能耐與煩惱賊決一死戰的時候了。我絕對不保留、絕對不遲疑。若打不過，就讓我在戰鬥中死去。我不允許自己敗下陣，不再讓貪瞋癡有嘲笑我的機會－那可是絕大恥辱！若我勝利，那麼我將獲得終極自由，直到永遠！前方也只剩下這條路，不再有別的選項了：我必須盡一切力量戰鬥，我不再接受失敗！」
以上就是在最後關頭時，阿姜曼用來激勵自己的訓誡，言詞中透露出阿姜曼絕不退縮的決心。阿姜曼將接下身為佛弟子的終極任務－證得涅槃。這表示阿姜曼將日夜不斷地修行，行住坐臥、各項活動之間，他不會有一絲的放鬆。除了晚上睡眠外，阿姜曼全部的時間都將用來修行，所有的外在覺知與內在思維，都必須經過正念與智慧的審視。阿姜曼不允許有事物未經探究，任何事物都必須反覆審查。修行到了這個階段，正念與智慧的運作已是渾然天成，身體各項活動都無法干擾。正念與智慧彼此合作無間，它們整體就像是一個不停旋轉的法輪。
阿姜曼後來也有對弟子們敘述他這一段的修行。聽到這最後的關鍵時刻，所有弟子眾都不禁屏氣凝神，他們深恐漏失了任何細節。能夠聽到證得涅槃的過程是一生難得的經驗，那就像是阿姜曼為他們打開了門，讓不知涅盤為何的他們得以一瞥涅槃的面貌。當然，阿姜曼敘說的是他努力證得涅槃的過程，而涅槃本身是無法描述之事物。雖說修行本有許多不同的階段，這只是其中之一而已，但有此經歷者如同鳳毛麟角般稀少，弟子眾完全震懾於阿姜曼的決心毅力與他超凡的成就。
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阿姜曼說過他自己已證得阿那含果許久，應可更早著手最後的一段衝刺。但因為負起教導弟子之責，所以時間不夠充足，他無法按照自己的步調精進修行。這次來到清邁，各項因緣已經具足，於是阿姜曼才能夠毫無保留地全力修行。
清邁的環境有助於修行，並且阿姜曼身心亦已做足準備。在身體方面，阿姜曼的體能正佳，足以承受長期修行所產生的疲倦與壓力；在心理方面，內心對於涅槃有著最強烈的渴望，他只希望越快抵達苦滅之岸越好。阿姜曼曾經這樣形容他與貪瞋癡此時期的戰鬥：一隻速度極快的獵犬已漸漸將獵物逼至角落，獵物被獵犬的尖牙利爪撕成碎片只是遲早的事了！當然，貪瞋癡必定是會被正法徹底擊敗，因為阿姜曼已經具備了大正念與大智慧(mahãsati and mahãpaññã)。無時無刻，大正念與大智慧都在自動運行中，就算行者心中毫無警覺之意也是如此。到此程度，正念與智慧已經完善，它們自動自發地處理內心所生起的任何事物。只要看清事物的因緣、看透事物的本質，任何事都行者都能夠放下，怎會執著妄想呢？這個時候的行者不再需要給予指令，它們已非剛開始學步的念與慧。
當正念與智慧已是習慣，行者不再需要擔心正念是否仍存在，同時間還得檢視自己修行的成果或修行的方向。每一事物的因緣與它會帶來的後果，這些判斷已經內建在全時間的大正念與大智慧之中，行者不再需要發現問題、不再需要找出啟動已睡著的念與慧的方法。除了睡眠外，行者每一時刻、每一件事都受到大正念與大智慧的檢視。猶如群山之間源源不絕的泉水，大正念與大智慧總是朝氣勃勃，它們永不止息運作著。
在這個階段，正念與智慧主要是聚焦在思想過程上，目的是找出形成每一念頭的真正原因。五蘊中關於心理活動的四蘊，受想行識，是適合大正念與大智慧調查的對象。而五蘊中的色蘊，在證得中等程度的智慧後，行者就不再有疑惑了。中等程度的智慧是向阿那含道與阿那含果的必備條件。為了證得難能可貴的阿那含果，行者必須將心聚焦在肉身之上。各個部分、每個活動、彼此的關連都必須深入探究，直到行者消弭所有關於身體的擔憂與疑惑為止。
向阿羅漢與阿羅漢果則是修行道上最後一段旅程。在這個階段，行者必須探究四蘊，而且這是絕對必要的課題。聚焦在四蘊上，行者才能看清事物皆有生起、短暫存在、與消失三個階段。看清這三個階段之後，行者將會對事物生起深刻體悟；接著，行者便能體會無我之真意。無我意指一切事物就只是事物本身，它不會向外延伸或拓展：它不必具有男或女的屬性、不需要是我的你的或任何人的。一切事物不具有自性，念頭、想法、心理過程也不例外，它們都不具自性。2為了看清楚，行者必須先找出四蘊運行的規則，並以智慧一個一個剖析其本質。若依靠推演、歸納、猜測等方法去揣測內心，這樣推論出的結論必定會有謬誤。可惜人們卻只喜愛推測與妄論－這就是人們的天性啊！
由書本學習到的知識，完全不同於由智慧而得的真實體悟。兩者差異之大，如同天地之別！只憑書本知識認知事物的人們，往往會相信書本的知識一切正確；他們書看得越多，越認為自己比他人聰明與優越。事實上，這些人已經被書本愚弄，他們只是在培育自己的慢心，最終他們會成為不願接受旁人意見或幫助的老頑固。3
若有一群學者討論佛法，這種傲慢的態度便會浮出表面。每一位學者都會提出各自的理論，還會誇耀自己理論有多麼精妙。在傲慢的影響下，會議通常會轉變為口頭上的爭吵。不論年齡、種族、性別、種性，每位學者都會堅稱旁人已經出錯、只有自己是正確的。最後，這些「讀書人」沒有人能夠展現出自己曾學習過的禮貌。
基於智慧之體悟，則能夠快速排除任何似是而非的論點、或那些帶有傲慢態度的狂言與臆測。智慧已做好準備，它能察覺出每一種理論之謬誤；智慧還會直接進攻貪瞋癡的領地，將它們的堡壘一一擊破，直到攻破貪瞋癡宮殿為止。總的來說，沒有一個煩惱能夠抵擋得住大正念與大智慧的攻擊。
在佛法中，正念與智慧是最厲害的武器，沒有人的貪瞋癡能強悍到能夠與它們抗衡。佛陀正是因為正念與智慧而成為「無上調御士」，他的學生們也因為正念與智慧而成為阿羅漢聖者。憑藉著正念與智慧，聖者們才能夠撥開迷霧，直接洞見事物真實的本質。聖者們拿來擊敗貪瞋癡的武器，不是經典、不是推論、也不是臆測，就是正念與智慧。在剛起步時，行者可以使用經典裡學到的模糊概念，先行描繪出修行該有的架構；但是，這必須謹慎為之，行者別把推論持續放大，以免這些虛假的推論最後變成為你心中的真實。
當佛陀與阿羅漢弟子們向世界宣說真理時，他們即是在宣揚智慧之道－一種讓我們洞見事物真實本質的方法。身為後代的行者，我們必須更加謹慎，因為「推論大師」總是在我們的身旁。推論大師會在智慧殿堂的四周設好陷阱，若不夠謹慎，我們就會把虛假的推論當作是智慧之道。結果就是白費工夫，完全去除不了心中的貪瞋癡。許多人也都有過這樣子的覺察：自己學過種種的救贖之道，但是我們總是無法救贖自己。
佛陀曾經對卡拉瑪人開示過：「你們不要相信推論或臆測，不可因為是古老傳統、或是老師的言語就信以為真。該相信的是那些可在此身軀之內就找得到的實相，唯你們需以智慧行之。」這真是聖哉斯言！以此方式得到的知識，必然是真實不虛的知識。因此，佛陀與阿羅漢聖者們的果位不需要請任何人或任何機關進行認證，每一位實踐佛陀教誨的行者，他們都能夠在心中了知自己的果位－這即是「智者自知」(sandiååhiko)。4
阿姜曼說過，當他在最後關頭奮戰時，他一心只在修行上。一晃眼，白天就已變成了黑夜。阿姜曼完全不管時間是幾點幾分、不去管何時該睡覺、也不考慮身體有多疲憊。阿姜曼的精進如同磐石般堅硬，心一無所懼地展開攻擊，他要將所有煩惱賊都連根拔除。從離開清邁柴迪隆寺後，阿姜曼不允許自己有任何的蹉跎。不久之後，阿姜曼抵達徹底覺悟的關鍵時刻5。
從獨自遊方起，阿姜曼的心就重新顯現出它冒險犯難的精神。那是一匹訓練精良的駿馬，它渴望躍向高空、在空中翻滾、還要往地底衝去；休息一下後，它還會再一次往天際衝去。心感受到自己強烈的動力，它要去探究世上各式各樣的現象。阿姜曼現在感覺到，自己的心似乎可在一瞬間就找出、並摧毀掉任何煩惱。
以前，正念與智慧長期受到他身上責任的限制，它們無法在適當的領域大展長才。觀察與分析是它們適當的領域，也是阿姜曼想要探究其極限的領域。現在機會來了，阿姜曼暫時從團體生活裡離開，他能夠不受世俗干擾，盡情讓正念與智慧大展身手。大正念與大智慧也使出了全力，它們一一檢視三界中的所有事物。
不論是心內或心外，阿姜曼無差別地詳細探究。正念與智慧滲透至每一個區域，仔細盤查並加以檢測；直到沒有疑慮後，它們才會退出。這過程中，它們也順手解開種種疑惑、鬆開繫住阿姜曼身上的絲絲牽絆。而阿姜曼持續地刺向、砍斷、並粉碎掉每一個殘留的謊言。阿姜曼感覺自己已解開所有束縛，他就像一隻身在海洋中的鯨魚，終於能自在遨遊了！阿姜曼回頭往岸上看去，自己的過往全都籠罩在迷霧中，而暗處更潛伏著各種兇猛的野獸；若待著不走，它們必有一天會衝出來攻擊。阿姜曼不禁為自己已將抵達絕對安穩之聖地而感到興奮。展望前方，他只能看見一道雄偉燦爛的光芒－而那完全超出世間，沒有任何語言、文字能夠形容！也因為它難以形容，我知道自己沒有辦法替讀者們做進一步的描述了。我深感抱歉，但一些阿姜曼能多做描述之事，我就是不知該如何將它們化為文字。
那晚，阿姜曼禪坐直至深夜，大正念與大智慧持續運轉，效能已達到巔峰。正念與智慧同步圍繞著「心」旋轉，它們合作無間，完美契合，整體看起來就像是一個正在高速旋轉中的法輪。阿姜曼坐在離山腳不遠的一塊空地，空地上遍佈著大大小小的石塊。那裡視野開闊，四周皆是平地。這個區域僅有一棵大樹傲然而立，而阿姜曼當晚正是在這樹下方安坐。這棵樹枝葉茂密，阿姜曼也時常在白天時來此樹下乘涼靜坐。
我必須再說一次抱歉。因為那棵樹的確切位置、是什麼樹種，我也已經不記得了。阿姜曼描述他那晚的驚人事蹟時，我完全被這難能可貴之事震懾住了，腦海一陣翻騰，根本記不住其他相關的細節－譬如當時阿姜曼是身處在哪一個鄉鎮，或那塊平地是位在哪座山的山腳處。
聽到阿姜曼徹底的勝利之後，我不禁思考起自己的狀況：我會虛度光陰，渾渾噩噩地浪費掉這難得的人身嗎？還是我也具備了同樣的潛力，能在未來某一天，成功證得至高無上的正法嗎？我的思緒就是這樣地混亂，我自然記不得許多細節。況且，當時的我根本沒有想到，竟然會是我執筆為阿姜曼作傳呢！
那天黃昏時，阿姜曼開始經行；他的心專注於「十二因緣」之上6，這是最適合向阿羅漢果行者的業處了。阿姜曼從「無明緣行」開始思惟，越思惟，心越感受緣起這概念之精妙。很快地，心屏除了所有事物，一心只專注在緣起上。到九點左右，阿姜曼改為禪坐，心仍一直審思著十二因緣。由「無明」開始，阿姜曼順向思索，直到抵達了必然的結果－「老死」；接著，阿姜曼逆向由「老死」開始，思惟每一個因緣的根源，最後他同樣回到了「無明」。阿姜曼就這樣一遍又一遍地在心中順向、逆向思惟，煩惱、生、老、病、死的原因逐漸變得清晰，它們都是由同一件事生起的－無明！
阿姜曼禪坐直至深夜，關鍵的時刻終於來到。對戰的雙方各自擺出了陣勢：一邊是大正念與大智慧，史上最強大、最鋒利的武器；另一邊是擁有許多城牆堡壘的「無明」，那是世上最善於借力打力、能夠找出所有對手弱點的絕世霸主。無始以來，從沒有人膽敢挑戰它的威勢。因此，在生與死的國度裡、所有眾生都是奉無明為王。無明向來為所欲為，它稱霸一切。然而在那天的凌晨三點，阿姜曼發動了他最後、最全面的進攻。無明潰不成軍，它的城牆堡壘在烈焰中轟然倒下，整個「生與死王國」完全消失。一瞬間，無明失去了所有權勢，它已失去任何可迴避的空間了。接著，正念與智慧揮出了最後一擊，伴隨那一擊出現的光芒如此閃亮，它照亮整個夜空。「無明」這過往的霸主，它在這一擊之下化為灰燼，永無重生的可能了。
阿姜曼說道，就在無明化為灰燼的那一刻，空間中突然出現了一道震動，震動之大甚至可以傳遍整個宇宙！同一時間，廣大天界的所有天人們也為阿姜曼的無上成就大聲喝采。他們的讚嘆聲綿延不絕，此起彼落地迴盪在整個宇宙。所有有情世界的眾生現在已知道，世間又出現了一位阿羅漢聖者！出於見證此事之喜悅，天界眾生全都想親自向阿姜曼致上自己的祝賀。諷刺的是，人們卻對剛剛發生在地球上的事毫無所知。人類的感官已被五欲之樂麻痺，人們根本懶得理會身外的世界，沒有人曉得竟有一位同伴已在此時此刻證得無上正法！
在這神聖一刻過去後，所有雜質已被濾除，餘留下來的只是涅槃而已，那是純淨法7，也是心自然真實的狀態。涅槃的光芒向四面八方投射出去，阿姜曼的身軀位在光芒的中心。這超乎想像的經歷與證悟，讓阿姜曼不禁對正法生起敬畏與讚嘆；而他對世間眾生的慈悲心，包含他教導後進比丘的志願，此時此刻則是全然消退。阿姜曼知道這至高無上的法已非世人能夠接受，它精細且具備各種面向，一般人根本無法理解。因此，現在阿姜曼覺得教導他人並非必要，他只想靜靜品嚐涅槃之樂，世間四處遊行度過餘生。
那夜剩餘的時間，阿姜曼一遍又一遍地思惟佛陀的功德。佛陀是無上的老師，他悟出一切真理，並慈悲教導他人，讓有志之士也能夠依教法證得自救之法。明顯的，佛陀對正法沒有一絲保留，他的教導真實不虛，所有該知道的皆已清楚說明。那一夜剩餘的時間，阿姜曼就這樣反覆思惟佛陀各項不可思議的功德。對於佛陀，阿姜曼充滿了感激！
阿姜曼向來是慈悲為懷的，他向來會關心世間人們在心靈上的富足。但在那個時刻，心剛剛證得無上純淨、無上光明的境界，阿姜曼知道自己不可能為世間人們說明這是怎麼樣的境界、怎麼樣的妙法。就算真的嘗試，帶著煩惱的人們也不可能為了證得涅槃而精勤修行。更糟糕的是，聽到這超凡境界，人們可能會指責他喪失心智，竟想教導人們去過那種天方夜譚般的梵行生活。阿姜曼也認為世間良善的人們寥寥可數，實在不需為這幾個人擔起教學重責，四處遊行度過餘生自在些。畢竟，阿姜曼終於完成了心願，他不認為還有什麼理由需要他再承擔教學工作了。而且，立意良善不見得能保證結果亦為美好。接觸的人們越多，越有可能出現一些會惡意中傷他的頑劣份子，而這種行為將為他們帶來極嚴重的惡果。
以上就是剛證得無上菩提時，阿姜曼心中出現的念頭；不過這是因為阿姜曼尚未把眼光放遠，內心還處於剛突破最後關卡的感嘆之中。又過了一段時間，阿姜曼將心念聚焦在佛陀為大眾宣說修道之路這一件事上。回顧自己的證道與曾走過的道路，阿姜曼看到自己同樣是一名人類，與世間人們沒有什麼不同，憑什麼他是世上唯一能證得正法的人類呢？肯定還有其他行者存在，他們同樣具備足夠的決心與條件，他們一定也能在未來的某一天證得正法。剛證得涅槃時，阿姜曼的目光尚未放遠，他還未注意到其他行者的潛能，以至於起初的想法有些偏頗。
佛陀並非只對單獨一人說法，通往道、果、涅槃的道路也非為一人而設。佛法是佛陀送給全世界人類的禮物，不只是佛世時的人們可以聽聞，世世代代的子孫都可享用之。若計算人數，在歷史上留有記載的聖者已相當多，況且還有許多不曾留下記錄的聖者們。所以就此觀點，阿姜曼的成就也非獨一無二；世上應該還有許多具備資質的行者，他們同樣擁有能夠在今世證得道、果、涅槃的潛力。
多方面思惟之後，阿姜曼看出全體人類與佛教之間的聯繫，他也體悟出佛法是屬於所有願意依法修行者的禮物。這讓阿姜曼重新生起教導弟子的意願，但前提是弟子眾必須虛心受教，不可違背老師的教導。人們該知道，傳授教法茲事體大，老師必須承擔起重責；另一方面，為尊重法義，老師必須嚴格要求紀律，對那些不尊重法、不尊重師長的弟子，師長必須加以嚴厲斥責或者直接逐出寺院。
有些比丘在聽聞開示時就是無法保持安靜：明顯地，他們不了解佛法的價值，也不珍惜自己能夠聽聞佛法的機緣。對自己身在何處、該如何正確行事，他們渾然不覺，這樣的比丘看不出佛法的價值，不會珍惜佛法。如同世間人常有的想法，他們認為比丘、僧團、正法可有可無，都不過是世間的一種團體而已。若有這些份子在場，講述佛法就會變為不恰當之事：老師本身應受譴責，而聽者也無法從老師的開示中獲得助益。
證得正法之前，阿姜曼可是許多次差點在荒野中喪命。他使盡氣力，歷經千辛萬苦，最終才證得無上正法。如此難得之法，當然要好好珍惜。若已知聽眾不懂得尊重，法師卻偏要說法開示，這樣子不會太奇怪嗎？幸好，這種事應該不會出現。在做事之前，一名明智的比丘會事先考慮可能的狀況，說法之前更是要深思熟慮。因為法不同於世間事物，法自成一格，聽者極易產生誤會。開示時，比丘必須特別留意說法的內容，並只在適當的時機說法。若貿然為之，不僅聽者無法吸收，還可能會對法產生錯誤的認知。
傳授正法的目的是為了幫助世間人們－就像是一位醫生，他會依病人的病痛而開出藥方，病人再依照指示服藥。但若有人不願接受幫助呢？此時，醫生或比丘需要一頭熱給予幫助嗎？醫生或比丘一定得要幫助別人嗎？若心中已尋得了真實法，比丘自然可以過著恬靜的梵行生活，他不會有非教人不可的欲望，何必一定要成為別人的老師呢？要知道，欲望無法填滿，追求到後來都只會讓不滿足感越變越大。佛陀是多劫歷練、圓滿十波羅蜜後才能證得佛法；若後繼的傳承者不懂得尊重，竟隨意說法開示，那麼他只是污辱了老師的這個名號而已。
阿姜曼說道，由於心證得真實法並已安住於寧靜，他知道自己一輩子都能過著離群索居的梵行生活。法即是寧靜，一顆證得正法的心，就是一顆寧靜、超越任何困頓或誘惑的心。山區或森林是尋獲正法者最適宜的居所，阿姜曼自然也喜歡居住在這些地方8。對四眾弟子之教導，阿姜曼會視之為一項額外的工作。畢竟，他剩餘日子裡最適宜的活動，就是與法共住了。指導弟子非必須，那是他偶爾為之的義務工作。若過於勉強，與教學相關的事項會一件件地出現，這些必然會妨礙到正法在生活中的呈現與體驗。
若聽聞法、體悟法、並依法生活之後，世間事物就無法再打擾這樣的行者，他不會自尋煩惱、不會向外橫生枝節。只要正法在，喜樂與寧靜便會跟著出現，這是不變的法則。奉行戒定慧的行者終究會於心中發現法，並找到他希求的一切事物。喜樂寧靜就位在自己的心中，他處無法尋得。
阿姜曼在教授正法時，總是十分謹慎。法具有各個面向，各有應注意的事項，所以阿姜曼不會不分青紅皂白地對所有人說法。在實修時，阿姜曼也遵循著正法的次第與原則，而這些全都可在經典中找到明確的記載。同樣地，阿姜曼所悟得的法亦有其順序，它們不會脫序而來－正法是隨著行者對實相的體悟漸深，一階一階地出現。
為避免弄亂次序，阿姜曼建議實修比丘們應該要將典籍裡的經與律牢牢記住，它們既代表佛陀、也代表著佛陀所走過的道路。阿姜曼向來強調，想為後世傳承經與律、道與果的比丘們，得要時時謙卑恭敬，時時審視自己的身、口、意。只要保持這種態度，比丘一定能夠證得道果－這是永不消退的成就。
考慮教導四眾弟子之事宜後，阿姜曼再次將注意力聚焦在正法的性質上。阿姜曼說道，在心中生起正法的那一刻，時間與空間完全變得不一樣，那真是美妙。正法呈現了它不可思議之美，世間言語根本無法形容！在那個時刻，阿姜曼覺得自己已死去；但立刻，他又在原地重生，重新開始他的生命－這是一瞬間的死亡與重生啊！
隨著這樣的轉變，外在事物也以全新方式呈現出它們的面貌，一切都變得不一樣。當然，阿姜曼仍然有著同一副身軀，外在事物也在原處沒有改變。但突然間，事物看起來是脈絡分明、精細美麗、不可思議地美好！阿姜曼一開始就是因為這樣子的不可思議而認為－雖然有些不符佛教傳統－世間人們絕對無法了解這微妙法，而他自己也沒有把握能把此法傳授給他人。
從修行早期開始，阿姜曼的心一直表現出外向積極、愛好冒險的性質。在最後果證之時刻，心更是顯現其獨特的性質，阿姜曼同樣對此感到十分神奇。之後，阿姜曼常常講述他證果的這段經歷，希望能激勵起弟子們精進修行的決心。
在終於擺脫無盡生死輪迴之後，阿姜曼的心開始向三件事物頂禮。首先，心向新生起的「不再輪迴之心」(vivaååa-citta)9頂禮，內心向內心的這個圖像右繞一匝表達敬意。走完一圈時，巴利文的「永斷無餘」(lopo)接著出現，心則繼續向它右繞一圈。永斷無餘的意義是：從此刻起，心已完成破除俗世所有煩惱餘根的工作了。走完第二圈時，巴利文的「絕對自由」(vimutti)出現了。它意指，從此刻起，心已經不受任何條件所制約，心成就了絕對自由。右繞三匝結束後，心中又出現了「徹底解脫」(analayo)。它的意義是：從此時此刻起，心已完全切除所有羈絆與結縛。心與法不再有差異，它們是「心法一體」(ekacitta ekadhamma)。心的本質與法的本質無二無別，完全相同。
不像俗世中事物是相對的，現在阿姜曼的心再也沒有二元對立。這個「自在法」10單純且絕對，看不到一絲「相對世俗」的殘留。這種純淨法只需證得一次，而且也只需一次就能徹底了解，它是無上的，再也沒有任何法在它之上了！
佛陀與阿羅漢聖者們在證悟後就了解：心與法完全相同，根本不必去別處找尋。構成他們俗世存在的色、受、想、行、識等五蘊，在證果的那一刻便恢復了純淨，它們不再摻雜雜染。證得涅槃不會改變阿羅漢的五蘊，五蘊仍舊是五蘊。譬如，五蘊中負責思想行為的部分，現在一樣是聽從心識指揮，專心負責思想之工作。與字面上的意思相同，證得「絕對自由」就是心擺脫了所有與五蘊之間的牽扯。心與五蘊、以及五蘊之間彼此獨立，它們都已回到自己原本的狀態。它們不再欺騙、或干擾對方。心與五蘊和平共存，各自執行其特定之功能。直到生死命終，五蘊才開始離散，最後會各自回歸至四大元素的狀態11。
身體死去之後，聖者已完全淨化的心即會證入無餘涅槃：一如燈油耗盡後火光便熄滅，死亡後，聖者們的心會依照心的本性進入無餘涅槃12。在那之後，心就不再與「相對世俗中之事物」產生牽連，而五蘊也屬於相對世俗中的一項事物。事實上，再也沒有事物能讓聖者的心重新落入生死輪迴了！
以上就是心在繞法三匝時，阿姜曼所思惟的法義。這項思惟活動同時是阿姜曼在「俗世中的五蘊」與「絕對自由之心」所共同參與的最後活動。之後，心與五蘊分道揚鑣，心再也不會受到五蘊的干擾了13！
那晚剩下的時間，阿姜曼為他自己過去的無知而感慨。以前的他就像一個玩偶，在生死輪迴中被人任意擺佈。經歷各種苦難與考驗，阿姜曼終於走到了這清澈見底的正法之池。淚水不禁潸然落下，阿姜曼知道自己已經抵達佛陀與阿羅漢聖弟子們在2500年前就發現、並向世間宣說的正法之池14，他終於找到它了！
雖然最後的關卡特別艱辛，但是阿姜曼並不感覺疲倦，他一次又一次向佛、法、僧頂禮以表達他最深的敬意。若那個時候有人們經過，看到阿姜曼流著眼淚又不停地禮拜，人們或許會認為這位比丘是因為身體病痛而淚流不止吧？也或許，人們會認為他正在向四方神靈祈求，祈求神靈能減輕他的痛苦；又或者，人們會認為這位比丘快要瘋了，所以才會有這樣奇怪的行為。人們是不可能知道這一名比丘就在不久前發現了佛、法、僧之真實意義。阿姜曼的心如同水晶般透澈，心不再有疑惑。猶如箴言所說：「見法即見如來」。已見如來者必然永不離棄佛、法、僧。阿姜曼當時連續不斷的禮拜，純粹就是一位滿懷感激之情的人會做出的行為。
那夜，各地的地居天人與各界的天居天人們都為阿姜曼發出由衷的喝采。他們的讚嘆聲響徹三界，全宇宙都可聽見。天人們歡喜地趕來現場，他們希望阿姜曼能夠為他們說法開示。不過，阿姜曼那時仍在向正法禮拜，他還未準備好要接待天人們的來訪。於是，阿姜曼向天人們示意，表明他們應該先行離開，今晚讓他一人靜靜。儘管聽聞開示的希望落空，天人們仍是歡歡喜喜地離開。因為天人們知道涅槃遠比鳳毛麟角稀少珍貴，他們竟有幸能夠在第一時間、親自來到現場向聖者致敬。15
到了黎明時，阿姜曼由漫長的禪坐中起身。時間似乎不再重要，心依舊沉浸在涅槃的喜悅中。阿姜曼細細回想內心生起的三個巴利文字，慢慢咀嚼那精細微妙之意。起身之後，阿姜曼看見身旁的大樹，感激之情油然生起－它為他擋住太陽，讓他能夠安然禪坐。同時間，阿姜曼也想到村民們對他的四事供養－一切的一切都是感激啊！
那天一開始，阿姜曼原本考慮著是否就不去村落托缽了。他知道隨著證果而來的法喜，足以支持身體一日之所需。但想到村民們的慷慨付出，阿姜曼的慈悲心接著生起。於是儘管不需要進食，阿姜曼依然進入村莊托缽。入村後，阿姜曼仔細看著眼前的村民們。之前因為專注在於修行，他似乎不曾認真看過這些村民。看著那些前來將食物放進缽中的信眾、在院子裡忙著碾米的人們、在泥巴堆玩耍的孩童們，阿姜曼感到自己生起了一種嶄新的、不同於平常的大慈悲心。那天的陽光燦爛，每一件事物都顯得色彩鮮明，閃閃發光。村民們精神飽滿，充滿活力。看到阿姜曼走進村落裡，每個人都帶著笑容向尊者致意。
回到山區的紮營處後，阿姜曼的心仍滿溢著正法。雖然一整天未進食，身體依然感覺飽足，內心也同樣感到滿足。但為了身體的健康，阿姜曼仍強迫自己吃了些食物，畢竟身體需要營養才能維持健康。奇怪的是，阿姜曼覺得當天的食物吃起來特別平淡無味，或許這是因為正法的滋味已經滲透他整個身心了。佛陀亦曾說過：「所有味道中，法味最上」。16
所有的天人們因為希求聞法，他們在第二天晚上再次前來拜見阿姜曼。地居天與天居天天人們一群一群地抵達，幾乎所有的地面與空間中都是人群，恭賀聲不絕於耳。每群天人們都在談論前一天晚上不可思議的震動，那肯定是涅槃不可思議的力量展現。天人們紛紛使用大霹靂來形容那道震動，因為它竟可傳遍所有天界、廣極全宇宙！震動之後還伴隨著一道神奇的光芒，地居天與天居天的天界在光芒照射之下，還呈現出一種難以形容的透明狀。天人們告訴阿姜曼：
「尊者，昨夜在您發出的神奇光芒之照耀下，擁有天眼通的天人們，能力變得更加強大，他們竟能夠看清楚整個宇宙的樣貌。那道光芒甚至比幾百、幾千個太陽合起來的亮度還要亮！若有人沒能覺察到震動與光芒，那真是太奇怪了！或許只有地球上短視的人類與動物們，才會如此無知吧！經歷這樣的奇蹟後，我們天人們全都驚呆了。一開始，我們只是瞠目結舌，完全不知道其中的因緣；接著，我們意會到這一定是因為您成就了無上正法，世上才有這奇蹟發生！於是，每一位天人都喜悅地讚嘆，世上終於又出現了一位阿羅漢聖者，這真是我們每一個人的福氣啊！」
「尊者，您的戒德完善、神通具足，您的話語能夠觸及任何人的內心，您足以成為眾生的皈依處。照著您的身教言教，一切有情都能夠尋得平安與喜樂。現今三界中的一切有情，不管是人類、天人、或梵天，也不管是陸居、水下、或是空中的各種生物，大家都是何其有幸，因為世間已出現了一位阿羅漢聖者。我們一定是累積了許多福德善業才能夠在身為天人時遇到您，於是我們才能親自向您頂禮並聽聞開示。我們實在太感謝您，您的法照亮我們的心，讓我們知道該如何修行，該如何幫助自己。」
等到天人們回到各自的天界後，阿姜曼開始回想自己證果的過程。在這過程中，阿姜曼經歷過的考驗似乎比其他的阿羅漢聖者要來得多。這無法怪罪他人，因為天性使然，阿姜曼必然會嘗試各種修行方式、還會經歷各種的磨難。也因為這樣的歷程，阿姜曼認為唯有不畏懼死亡者才能證得最後的道果。若沒有不顧生死地全力修行，阿姜曼知道自己永遠進不了絕對自由之國度。
1. 優婆離長老(Chao Khun Upãli)，俗家名揚 斯理宣都(Jan Sirichando)，為曼谷波羅曼尼寺的住持。生於西元1856，卒於1932年。優婆離長老是一位出名的佛教學者，畢生致力於實踐正法。因為他充滿智慧的忠告與意見，阿姜曼相當尊敬優婆離長老並視他為自己的導師。兩人私交甚篤，只要阿姜曼到曼谷，他必定會前去拜見優婆離長老。
2. 心的四蘊，為構成心理活動的四種不同部分：受(feelings，巴利文vedanã)；想(memory，巴利文saññã)；行(thoughts，巴利文sankhãra)；識(consciousness，巴利文viññãõa)，它們會自然地持續生滅。由於它們不具實質、從它們身上也找不出持續的自我性，佛陀稱它們為無我的。
3. 記憶(memory/saññã)而得的知識，完全不同於憑藉智慧(wisdom/paññã)而得到的真實體悟。在這段文字中，saññã指的是從佛教的經論所學到的知識，那是課堂上的學習。這種知識是薄弱的，因為它必然與經論作者的個人經驗有關，可能會導致讀者們的推論或猜測。閱讀者或許可從書籍中知道所有關於法的名相與描述，但是他們卻無法在自己的心中看到這些事物。另一方面，由智慧(paññã)而得的體悟，是行者在禪修時直接地觀察、探究、分析那些在禪修時生起的一切事物，直到確認了它們的因果關係，行者才得以洞見、才得到體悟。這種直觀的了解，絕非背誦佛法理論而已，它是真實的體驗，行者可以自信地使用這樣的體悟去面對生活每一次的挑戰。
4. 智者自知(Sandiååhiko)意指不言而喻、顯而易見、此時此地即可看見。這是「法」的特性之一。
5. 此時應是阿姜曼發覺自己將要了解一切時而發出了感嘆聲。泰文的Nong Aw，直譯是「理解之池」；但泰文的Aw也是感歎語助詞，用於人們突然理解一件事時。譬如，Aw，就是這樣！在阿姜曼的例子，或許他是說：「Aw，佛陀就是這樣證悟的！」
6. 「十二因緣」(Paåiccasamuppãda亦作paccayakãra)，緣起。從無明(avijjã)開始，一個因導致一個果，此果又接著是下一個的因，接續而起。最後就形成了無止盡的生死輪迴。
7. 純淨法( Visuddhidhamma)：絕對純淨之法。涅槃的同義詞。
8. 有餘涅槃：阿羅漢在世間的狀態即為有餘涅槃。阿羅漢自在活在這個世間，直到他最後逝世。
9. vaååa-cakka是生死輪迴，它週而復始，如同一個陀螺。當生死輪迴被摧毀時，「不再輪迴之心」(vivaååa-citta)即生起。心(citta)停止(vi-)旋轉(vaååa )。
10. 自在法(Vimuttidhamma )：絕對自由之法。涅槃的同義詞。
11. 五蘊或五陰（色受想行識），構成了人的身與心，人們亦是經由五蘊而有各種的感官經驗。一般而言，五蘊是貪瞋癡的工具，煩惱們使用五蘊建構了整個輪迴。在摧毀所有煩惱後，阿羅漢聖者的五蘊仍持續運作。不過此時已無煩惱的干擾，五蘊只接受正法的指揮。只要阿羅漢聖者活在世上，五蘊仍是他身心的組成成分。待逝世後，聖者的心便不再與五蘊有任何關聯了。
12. 無餘涅槃，意指燈火在燈油耗盡後的自然熄滅。這常用來指稱阿羅漢聖者的逝世。另一個常用的敘述為柴火已熄滅，所有餘燼皆已冷卻。
13. 這裡阿姜曼同時提到了「俗世、相對性的實體(sammuti)」與「完全自在（vimutti）」。心，那「能知」的特性，無始以來一直臣服於無明（avijja）之下。而無明也在心中建立起據點(中心)，這錯誤的中心形成了一個人的自我意識。自我意識在五蘊與各種感官經驗的催化下，造成「能了知者」與「被了知的外在世界」的對立性(雙重性)，而這又增強了自我的觀念。自我觀念是從內心的心念流開始的，它的流出形成了整個感官世界，或說有前提的俗世。因為如此，才稱所有的物質、心靈現象都是「相對性的實體(sammuti)」，它們只對能感知到它們的「能了知者」有意義；而心也約定俗成地界定出一個「自我」，好去感受那些因心念流而出現的各種現象。接著，心再將各種經歷解釋為自我的存在。這些過程形成了一個惡性循環，將心陷入在自我欺騙的羅網中。當摧毀了內心的無明後，內在的自我觀念也會開始崩解，所有傳統、相對性實體就不再對心有任何的欺騙能力，也就不再殘留在內心。雖然只要阿羅漢聖者還活著時，這些相對性實體仍在五蘊中佔有一席之地，但它們絲毫無法影響內心認同、也無法造成任何的果報，這就稱為完全的自在（vimutti）。
14. Nong Aw，「理解之池」。參見註釋5。
15. A visuddhi-deva：天人們以「一位清淨的天人」稱呼阿姜曼。因為證得完全清淨，行者得以成為聖者—阿羅漢聖者。
16. 法句經，第354偈：諸施法施勝，諸味法味勝，諸喜法喜勝，除愛勝諸苦。註：此為了參法師譯文。
Venerable Ãcariya Mun said that he often traveled back and forth from the Northeast to Bangkok, sometimes taking the train to ‘the end of the line’, which extended only part of the distance in those days. All other times he walked dhutanga. Upon arriving in Bangkok on this trip, he went to Wat Pathumwan monastery, and stayed there through the rains retreat. During the rains he frequently studied Dhamma texts with the Venerable Chao Khun Upãli Guõýpamãcariya at his monastery, Wat Boromaniwat.1 Chao Khun Upãli invited Ãcariya Mun to accompany him to Chiang Mai after the rains. So, during the dry season, they went to Chiang Mai by train. On the train Ãcariya Mun remained in samãdhi almost the whole time. Between Bangkok and Lopburi he laid down to rest; but after the train departed Lopburi and reached the foothills of Uttaradit, he entered samãdhi and remained there for the duration of the trip to Chiang Mai. At the start of his meditation, he made a decision to withdraw from it only upon arrival at Chiang Mai, and then focused exclusively on his meditation. After approximately twenty minutes, his citta completely ‘converged’ into the very base of samãdhi. From that moment on, he was no longer aware of whether the train was moving or not. Absolute stillness was all that his heart knew; all awareness of external phenomena, including his body, completely ceased. Any perception, that might have disturbed it, vanished from the citta, as though the world no longer existed, having disappeared along with all thoughts and inner sensations. The noise of the train, the other passengers, and all the things that were associated with the citta earlier were extinguished from his awareness. All that remained was his state of samãdhi. The external environment faded out of consciousness from the moment his citta first ‘converged’ until he arrived in Chiang Mai, where his previous determination restored him to his normal state of consciousness.
When he opened his eyes to look around, he saw the surrounding buildings and houses of the city. As he began collecting his things in preparation for leaving the train, he noticed that the passengers and railway officials around him were staring at him in astonishment. When it was time to disembark, the railway officials approached him and, smiling cheerfully, helped him with his things, while everyone else in the passenger carriage stared curiously at him. Even before he had stepped off the train, he was asked what monastery he was from and where he was going. He replied that he was a forest-dwelling monk without a fixed residence, and that he intended to go wandering alone in the remote mountains of the North. Inspired by faith in him, some of them asked where he would stay and whether anyone had agreed to take him there. He thanked them, replying that there was someone to receive him since his traveling companion was Chao Khun Upãli, a very senior monk and one who was highly respected by all in Chiang Mai, from the governor to the merchants and the general public. So it happened that a crowd of monks, novices, and lay supporters awaited to receive Chao Khun Upãli. There were even automobiles in waiting, which were quite rare in those days. Official government cars as well as private ones were there to escort them to Wat Chedi Luang monastery.
Once people learned that Chao Khun Upãli had returned to reside at Wat Chedi Luang, they came to pay their respects and hear him expound the Dhamma. Chao Khun Upãli took advantage of the many people present to invite Ãcariya Mun to give a discourse on Dhamma. Speaking eloquently, Ãcariya Mun enthralled the large audience so much that they wished it would not end. Starting from the basics, he gradually climbed step by step to the higher levels of Dhamma, where he ended his discourse to the sincere regret of all who were absorbed in his presentation. He then paid his respects to Chao Khun Upãli before he left center stage to find a place to relax by himself. Meanwhile, Chao Khun Upãli praised his talk before the whole assembly:
“Ãcariya Mun expounds Dhamma so eloquently that it is difficult to find anyone to equal him. He clarifies muttodaya – the heart released, the land of absolute freedom – in a way that leaves no room for doubt. Everything is so precisely illustrated that I myself couldn’t possibly match his unique, engrossing style. The rhetorical fluency of this dhutanga monk is most extraordinary. Listening to him is a pleasurable, learning experience. His discourses never become stale or boring. He speaks of common, everyday things – things we see and hear all the time but never pay attention to utilize. We recall their significance only after he mentions them. Ãcariya Mun is an important kammaååhãna monk who uses mindfulness and wisdom to faithfully follow the path taught by the Buddha. He never tramples upon it in an unseemly, worldly manner. His talks employ a full range of expression: sometimes casual, sometimes serious, sometimes emphatic, stressing specific points. He elaborates the profound complexities of Dhamma in a way the rest of us are hard pressed to do so candidly. He is quite capable of analyzing the disparate aspects of Dhamma and articulates them in a way that deeply affects our hearts. His commentary is so brilliant that it’s hard to keep up with him. I myself have needed to ask him questions about problems I couldn’t solve on my own, and he quickly and adeptly solved those problems with his wisdom. I have benefited in innumerable ways from his counsel.
“Since I was coming to Chiang Mai I wanted Ãcariya Mun to accompany me, and he readily agreed. Although he did not specifically mention this to me, he probably agreed to come here because he knows Chiang Mai abounds in mountains and forests suitable for the spiritual life. Monks like Ãcariya Mun are extremely hard to find. Even though I am his senior, I wholly revere the Dhamma within him – and yet, he is still so humble and gracious towards me that I sometimes feel embarrassed. He has intended to stay here for only a short while before going off in search of seclusion. I must allow my friend to follow his inclinations as I dare not contradict them, for it is rare indeed to find such a monk. With his intentions being solely focused on Dhamma, we should wish him the best as he strives to improve himself. He can then be of greater benefit to us all in the near future.
“Those of you who have problems with your meditation practice, please go to him and seek his advice. You certainly won’t be disappointed. But please don’t ask him for powerful amulets, magic spells, or lucky charms to ward off danger, for they are all outside the way of practice. You will just make yourself a nuisance to him for no good reason. You may well receive a reprimand – don’t say I never warned you! Ãcariya Mun is not that kind of monk. He is a genuine monk, sincerely teaching people to know the difference between right and wrong, good and bad, virtue and evil. His teaching never deviates from the path of Dhamma. His way of practice and knowledge of Dhamma are true to the teachings of the Lord Buddha. No one else nowadays can convey such incredible ideas as he has presented me from our discussions on Dhamma. That has been my experience. I hold an immense respect for him in my heart, but, I have never told him this. Nevertheless, he may already know of it from his powers of intuition.
“Ãcariya Mun is a monk truly worthy of the highest respect, and is unquestionably ‘an incomparable field of merit for the world’. He himself never makes claims of noble attainments, though they are apparent to me when we discuss Dhamma in private. I am wholly convinced that he is firmly established in the third level of the Noble Dhamma. It is obvious from the way he expresses himself. Although he has never made statements of his specific level of attainment, I know for certain what it is: for the knowledge of Dhamma he has conveyed to me is absolutely consistent with that level as described in the Buddhist texts. He has shown me nothing but loyalty and respect, and I have never known him to be in any way stubborn or disdainful. He conducts himself with such humility that I cannot help but admire him from the bottom of my heart.”
These were the words of praise that Chao Khun Upãli addressed to the lay followers, monks, and novices after Ãcariya Mun gave his Dhamma talk and returned to his hut. Afterwards, monks who were present reported this speech to Ãcariya Mun, who later recounted the story to his disciples when a good opportunity arose. The term muttodaya means “a heart released”. Its mention in the short biographical sketch distributed at Ãcariya Mun’s cremation stems from that occasion in Chiang Mai when Chao Khun Upãli praised his noble virtues. The name stuck and was then passed down to future generations by word of mouth. According to Chao Khun Dhammachedi of Wat Bodhisomphon monastery in Udon Thani, Ãcariya Mun remained practicing in Chiang Mai from 1929 to 1940 when he left for the province of Udon Thani. More will be written later concerning his stay in Udon Thani.
HAVING LIVED AT Wat Chedi Luang monastery for some time, Ãcariya Mun paid his respects to Chao Khun Upãli and took leave to wander in search of solitude in the remote wilderness areas of the North. Chao Khun Upãli readily gave his permission; and so Ãcariya Mun departed alone from Chiang Mai, beginning another journey. He had eagerly awaited the ideal seclusion he needed for a long time, and the perfect opportunity finally arose. Having been long involved in teaching others, it was the first time in many years that he had time alone. Initially, he wandered through the Mae Rim district in Chiang Dao, staying in the forested mountains there throughout the dry and rainy seasons.
His efforts had reached the crucial, final stage. He exhorted himself to strive earnestly to reach the final goal, whatever happened – live or die. Nothing whatsoever would be allowed to interfere. Out of compassion he had taught his fellow monks to the best of his ability – of this he had no doubt. The results of his guidance had already begun to show in some of his disciples. Now it was time to have compassion for himself, to educate and lift himself above and beyond those obscuring inner factors which still needed to be overcome.
The life of someone with social obligations and responsibilities is a life of distraction and of almost unbearable stress, never allowing adequate time for being alone. One must admit that this kind of life is a perpetual struggle to be endured, even though a person may have enough mindfulness and wisdom to avoid this burden somewhat and alleviate the stress so that it doesn’t overwhelm him. The opportunities to practice meditation are limited; the results are likely to be minimal and not worth all the disappointments and difficulties.
This solitary excursion into the untamed wilderness was an ideal opportunity for him to disengage and live alone, aloof from all entanglements. Wild, remote forests are just the right kinds of places to live and practice for someone aiming to sever all residual attachments, both internal and external, from his heart. He can discard all the remaining concerns that might form the seeds of future existence – the source of all forms of dukkha that brings menace in its wake and causes endless suffering. Remote forests are the right environment in which a persistent and diligent person can zero in on the fundamental causes of existence–the great internal masters of deception leading us astray–and excise them quickly from his heart. While one is still far from reaching the shores of Nibbãna, little benefit can be gained from involvement in other people’s affairs; for that is comparable to overloading a barge that is ready to sink even before it starts going. When the coveted goal of the holy life seemed within reach, Ãcariya Mun’s compassionate concern for others dropped away, replaced by motivations of a more personal nature. He was no longer considering the suffering of others. His resolve was focused firmly on the realm of purity and he was concerned, lest he not reach it this time. Thus he reflected:
“Now I must worry about myself – pity myself – so that as a diligent disciple of the Tathãgata, I can live up to his exalted virtue of unwavering perseverance. Am I fully aware that I have come here striving to cross beyond the world of saÿsãra and attain the goal of Nibbãna – the freedom from all anxiety and dukkha? If so, what methods should be used by someone attempting to cross beyond the conventional world? The Lord Buddha first led the way and then taught us the Dhamma – what kind of guidance did he give? Did he teach us to forget our purpose and start worrying about this and that as soon as we have gained a modest understanding of Dhamma?
“In the beginning, the Lord Buddha publicly proclaimed the sãsana with the help of a small number of Arahants, getting his message rapidly spread far and wide – most properly so. But I am not in the same exalted position, so I must view my own development as paramount right now. When I have perfected myself, then benefits to others will inevitably follow. This view befits one who is circumspect and reluctant to waste time. I must reflect on this carefully, so I can learn a lesson from it.
“Right now, I am striving for victory in a battle between the kilesas and magga, the way of Dhamma, in order to win freedom for the citta. Until now its loyalties have been divided between these two rivals, but I aim to make Dhamma its undisputed master. If my persistence slackens and my powers of discernment are inadequate, the citta will slip from my grasp and fall under the ignoble influence of the kilesas; and they will ensure that the citta keeps turning in a never-ending cycle of birth and despair. But if I can keep up my persistence and keep my wisdom sharp, the citta will come under my control and be my own priceless treasure for the taking.
“The time has come for me to put my life on the line and engage the kilesas in a fierce all out assault, showing no hesitation or weakness. If I lose, then let me die while battling it out. I will not allow myself to retreat in disarray so that the kilesas can ridicule me – that will be a lasting disgrace. If I am victorious, I shall remain perfectly free for all eternity. So now, there is only one path for me to take: I must fight to the death with all my might for the sake of this victory. There is no other choice.”
This is the kind of exhortation that Ãcariya Mun used to embolden himself for the impending realization of the goal he had set for himself. It reflected his uncompromising decision to accept the obligation of striving for Nibbãna steadfastly both day and night – whether standing, walking, sitting, or lying down. Except when he rested to sleep, his time was wholly devoted to diligent effort. His mindfulness and wisdom circled around all external sensations and all internal thought processes, meticulously investigating everything without leaving any aspect unexplored. At this level of practice, mindfulness and wisdom act in unison like a Wheel of Dhamma, turning continuously in motion, irrespective of the body’s action.
Later, when Ãcariya Mun described his tremendous efforts during that time, his audience was so awe-struck by his Dhamma exploits that they sat motionless with bated breath. It was as though Ãcariya Mun had opened the door to Nibbãna, allowing them a glimpse inside, without their having ever experienced Nibbãna before. In truth, Ãcariya Mun was then in the process of accelerating his efforts toward the realization of Nibbãna. Although only a stage in the course of his development, it nevertheless moved those who had never before heard of such a thing, and they were always carried away by the awesome power of his achievement.
ÃCARIYA MUN SAID that his citta had long attained the third ariya level of Anãgãmï; but, because of his continual obligations to his followers, he had no time to speed up his efforts as he wished. Only when he had the opportunity to go to Chiang Mai was he able to maximize his practice and accomplish his objective.
Chiang Mai’s environment was conducive and his citta was well prepared. Physically, he was in excellent shape, fit to exert himself in every activity. His fervent hope was like the radiant sun, streaming forth continuously to reach the shore free of dukkha in the shortest possible time. He compared his inner struggle between Dhamma and the kilesas to a hunting dog, which, at full run, corners its prey; and it is only a matter of time before the prey is torn to shreds in the jaws of the chasing hound. There could be no other ending, for the citta was armed with mahãsati and mahãpaññã – supreme-mindfulness and supreme-wisdom. They never lapse for a single moment, even when one has no intent to be vigilant. At this level, mindfulness and wisdom are fully present, reacting automatically to all matters arising within oneself. As soon as their cause is known and their true nature is clearly understood, one simply lets go of them. It is not necessary then to be in command, giving orders, as is the case in the initial stages of practice. When equipped with habitual mindfulness and wisdom, there is no need for specific directions and calculated decisions to practice this or to investigate that, while having to simultaneously guard against lapses in attention. “Reason and result” are integrated into the nature of automatic mindfulness and automatic wisdom; so, it is unnecessary to search on one’s own for reasons and skillful methods to encourage their operation. With the exception of sleep, all daily activities are the working arenas for this level of mahãsati and mahãpaññã. Just like spring water that flows steadily out of the ground all year round, they work ceaselessly.
The thinking process is taken as the focal point of the investigation, in order to find the true source of these thoughts. The four nãma khandhas – vedanã, saññã, sankhãra, and viññãõa – are the appropriate battleground for this superior degree of mindfulness and wisdom. As for the rýpa khandha – the physical body – it ceased to be a problem when one achieved the intermediate level of wisdom. This form of wisdom performs the tasks necessary for realizing the Anãgãmï stage of the Nobel Path. To attain this exalted level, one must focus on the physical body, investigating it scrupulously in every detail until all misunderstandings and concerns about the body are forever banished.
When one comes to the final stage – the path to Arahantship, it is absolutely essential to investigate the nãma khandhas so that one gains a deep and clear understanding about how all phenomena arise, briefly exist, and then vanish. These three aspects of the investigation converge in the truth of anattã. This means examining all phenomena as being empty of a permanent self: empty of being a man or woman, empty of being me or them. No self-entity – whatsoever – exists anywhere within mental phenomena.2 To comprehend the true nature of the nãma khandhas, one must discover the fundamental principles underlying them and understand them deeply and clearly with wisdom. It’s not enough that we anticipate results or speculate about their nature, as is the common tendency of most people – people who just prefer to do guesswork.
A theoretical understanding, acquired from learning, differs from a genuine understanding based on wisdom as the earth differs from the sky. People whose understanding is founded upon knowledge gained through memorization are very preoccupied with their own ideas, always assuming that they are highly intelligent. In truth, they are completely deluded. Consequently, they become overly conceited and are reluctant to accept help and advice from anyone.3
This arrogant tendency is quite apparent when a group of scholars discusses Dhamma, each one constantly trying to champion his own intellectual theories. These meetings usually degenerate into verbal sparring matches, spurred on by this common attitude of self-importance, until everyone – regardless of age, race, gender, or clan – forgets to observe the proper etiquette expected of such ‘civilized’ people.
Understanding, based on wisdom, is ready to uproot all types of speculative views that continually manifest our conceit. Wisdom is prepared to ferret out and expose these erroneous views, penetrating every niche until the whole edifice of these kilesas comes crashing down. There is not one kilesa that can successfully withstand the penetration of the highest degree of mindfulness and wisdom.
In the Dhamma’s arsenal, mindfulness and wisdom are the foremost weapons. Never have the kilesas been intrepid enough to defeat them. The Lord Buddha became the Supreme Teacher because of mindfulness and wisdom. His disciples became Arahants because of mindfulness and wisdom. Because of mindfulness and wisdom, they were able to see with insight into the true nature of things. They didn’t uproot their kilesas by using learning, supposition, or mere guesswork. In the initial stages of practice, concepts recalled from memory can be used to delineate the boundaries of the way forward; but, one must exercise great caution lest this kind of conjecture causes delusion appearing in the guise of genuine truth.
When the Lord Buddha and his Arahant disciples proclaimed the Truth of his teaching to the world, they were proclaiming the way of wisdom – the way that brings us to see the true nature of all phenomena. We practitioners of meditation must be extremely careful that the master of speculation doesn’t sneak in and conjure up his tricks in place of wisdom. If we aren’t, we will be led to mistake mere concepts for true understanding, without ever removing a single kilesa from our hearts. We may find ourselves inundated with knowledge about salvation, yet unable to save ourselves. This is exactly what the Lord Buddha meant when he advised the people of Kãlãma not to believe in speculation or conjecture, and not to believe teachings handed down from the past or teachers who are considered to be reliable; but to believe that the principles of truth can be discovered within themselves – by the wisdom within themselves. This is the surest kind of knowledge there is. The Lord Buddha and his Arahant disciples didn’t need anyone to validate the authenticity of their attainment, for sandiååhiko is there within everyone who practices the Buddha’s teaching in the right way.4
Ãcariya Mun said that when he came to this last level of advanced practice, he became so intrigued with it that he lost all sense of time. He completely forgot the time of day, forgot to sleep, and then forgot how tired he was. Fearless and unshakable, his citta was constantly in position to oppose every type of kilesa, ready to excise them by their roots. From the time he left Wat Chedi Luang in Chiang Mai, he did not allow a single day to pass in vain. And before long, he reached the point of ultimate understanding.5
At the moment he set off alone, his citta began to express the dynamic characteristics of a daring thoroughbred stallion. It wanted to soar high and glide through the air, dive underground and then shoot up into the sky again. It felt inclined to venture out to experience the many countless variety of phenomena in the universe. He felt as if his citta was about to dig up and remove all of the kilesas in a single instant. The adventurous nature of his mindfulness and wisdom had long been hemmed in by social obligations. They were unable to move freely about in their preferred domain – the observation and analysis of just those things Ãcariya Mun had wanted to know about for such a long time. Now he was blessed – blessed with the opportunity of leaping away and vanishing, finally able to give mindfulness and wisdom the chance to display their considerable prowess as they explored throughout the three worlds of existence.
Ãcariya Mun investigated thoroughly, internally and externally. His mindfulness and wisdom penetrated all around – constantly moving in and out, up and down – all the while resolving issues, detaching himself, and then letting go as he cut, slashed, and pulverized every manner of falsehood with all the strength he could muster. Feeling unbound as a giant fish swimming happily in the ocean, he looked back on his entire past and saw only dark obstructive times lurking there, fraught with all kinds of dangerous, inevitable consequences. His heart beat faster at the prospect of finding a way to save himself. Looking to the future, he saw before him only a majestic, empty expanse of brilliant illumination – a view that completely surpasses any conventional understanding and is utterly beyond all description. So much so, that I find it difficult to elaborate any further for the benefit of the reader. I sincerely regret that I am unable to do justice to all the inspiring things Ãcariya Mun said.
Ãcariya Mun sat in meditation late that night, not too long after supreme-mindfulness and supreme-wisdom had reached the peak of their performance. Like a Wheel of Dhamma, they moved in unison as they rotated non-stop around the citta and everything related to it. He was residing at the base of a mountain, in a broad, open area covered with enormous flat rocks. Clear, open space surrounded him as he sat at the foot of a solitary tree – the only tree in that entire area. This tree had abundant cool shade during the day, so he sometimes went to meditate under it.
I regret that I cannot recall what type of tree it was, or its exact location. As Ãcariya Mun described this amazing event, I was so thoroughly overwhelmed by the magnitude of his achievement that I failed to remember any of the pertinent details – what district and township he was in, or even the name of the mountain range. Hearing him talk of his great victory, I couldn’t help thinking about myself. Was I going to simply waste my birth as a human being, carelessly throwing away the wonderful opportunity it gave me? Did I have enough spiritual potential to one day succeed in realizing that same Supreme Dhamma? Reflecting in this manner, I forgot everything else. I had no idea that, someday, I would be writing his biography.
At dusk Ãcariya Mun began walking meditation, focusing on paåiccasamuppãda, as the theme of primary relevance to this level of contemplation. 6 Starting with avijjã paccaya sankhãra, he became so intrigued by the subject of ‘dependent origination’ that he was soon investigating it to the exclusion of all else. By the time he sat down at about nine o’clock, his mind was concentrated solely on scrutinizing avijjã, examining each of the interdependent conditions through to the logical conclusion, then reversing the order to arrive back at avijjã. Contemplating thus, he deliberated back and forth, over and over – inside the citta – the focal point where birth, death, and kilesas converge with the principal cause – avijjã.
Seated in meditation late that night, the crucial moment had arrived. The battle lines were drawn: supreme-mindfulness and supreme-wisdom – the razor sharp weapons – against avijjã, an enemy especially adroit at repulsing their advances then counterattacking, leaving its opponents in total disarray. Since time immemorial no one has dared to challenge its might, allowing avijjã to reign supreme and unopposed over the ‘kingdom of birth and death’ inside the hearts of all living beings. But at three a.m. that night when Ãcariya Mun launched his final, all out assault, the result was the total destruction of the king’s mighty throne and the complete overthrow of his reign in the kingdom of birth and death. Suddenly impotent and deprived of room to maneuver, the king could not maintain his sovereignty. At that moment avijjã perished, victim to a lightning strike of magnificent brilliance.
Ãcariya Mun described how that fateful moment was accompanied by a tremor that appeared to shake the entire universe. Celestial beings throughout this vast expanse immediately paid tribute to his supreme accomplishment, roaring an exclamation of approval that reverberated across the sentient universe, and proclaimed the appearance of another disciple of the Tathãgata in the world. Overjoyed to have witnessed this event, they were eager to offer their congratulations. Human beings, however, were unaware of the momentous event that had just taken place. Occupied with worldly pleasures, they were too oblivious to care that, only a moment before, the Supreme Dhamma had arisen in the heart of a fellow human being.
When the awesome moment passed, what remained was visuddhidhamma. 7 This pure Dhamma – the true, natural state of the citta – suffused Ãcariya Mun’s body and mind, and extended its light in all directions. The experience aroused an indescribable feeling of great awe and wonder. His customary compassion for the world virtually disappeared, and with it, his interest in teaching other people. He was convinced that this Supreme Dhamma was far too profound and overwhelming in its greatness for people to ever truly understand. So he became disheartened in this respect, feeling disinclined to teach others. He felt it was enough to simply enjoy this wonderful Dhamma alone while still living in the midst of the conventional world.
Ãcariya Mun reflected at length that night on the beneficence of the Lord Buddha. This Supreme Teacher, having fully realized the Truth, taught people who were receptive to his message so that they too could attain genuine deliverance. It was obvious that not a single falsehood was concealed anywhere within the Buddha’s teaching. He spent the rest of that night tirelessly paying homage to the supreme virtues of the Lord Buddha.
Ãcariya Mun had always been compassionate – he was deeply sympathetic to the spiritual state of fellow human beings. But his citta had just attained a clarity that was so extraordinary in its brilliance and purity that he felt he could not possibly explain the true nature of this Dhamma to others. Even if he tried, ordinary people with kilesas could never hope to attain this exalted state of mind. More than that, hearing him speak in such superlatives, they could accuse him of insanity for daring to teach the world something that no good, sane person would ever discuss. He believed it unlikely that there would be enough sympathetic people to generate his enthusiasm for teaching. He was free to live a life of solitude for the remainder of his years. It was sufficient that he had fully realized his life-long ambition. He saw no reason to burden himself with difficult teaching responsibilities. It could end up being an example of good causes with bad effects: that is, his compassionate intentions could well turn into harmful results for contemptuous people.
Such was Ãcariya Mun’s frame of mind shortly after attaining the Supreme Dhamma – a time when he had yet to focus on the wider picture. Eventually, his thoughts gathered on the Lord Buddha’s guiding role in revealing the correct path of practice. Reviewing his attainment of Dhamma and the path he took, he saw that he, too, was a human being in the world just like everyone else, and undistinguished from others by any special characteristic that would make him the only person capable of understanding this Dhamma. Certainly, others with strong spiritual tendencies were capable of this understanding. By failing to broaden his perspective, his initial outlook had tended to disparage the spiritual tendencies of his fellow human beings – which was unfair.
The Lord Buddha did not reveal the path of practice leading to magga, phala and Nibbãna for the benefit of only one individual. This revelation was a gift for the whole world, both his contemporaries and succeeding generations. In total, the number of those who have reached magga, phala and Nibbãna, following the Buddha’s teaching, is enormous beyond reckoning. In this respect, Ãcariya Mun’s achievement was definitely not unique, though he initially overlooked the capacity of others for similar achievement.
Carefully reviewing all aspects of the Buddha’s teaching, he saw its relevance for people the world over, and its accessibility to anyone willing to practice correctly. These thoughts gave him a renewed desire to help others. Once again, he felt comfortable with the idea of teaching people who came to him for guidance, provided they were receptive to his instructions. For in teaching Dhamma, the teacher has an obligation to treat Dhamma with respect by refusing to instruct anyone who is disrespectful or indifferent to what is being taught.
Some people can’t help making noise while listening to Dhamma: they are obviously apathetic to the value of the Dhamma and the opportunity they have for hearing it. They appear oblivious to where they are or how they are expected to behave at that time. Such people see Dhamma as something quite ordinary. They have adopted a typically worldly attitude of being thoroughly indifferent to Dhamma, to the monastery, and to the monks. They see the whole lot as just commonplace. Under such circumstances, it is unconscionable to teach Dhamma: the teacher is then censurable and the audience fails to gain any real benefit.
Before he realized the Supreme Dhamma and then made it available to others, Ãcariya Mun nearly gave up his life in the forests and mountains as he struggled relentlessly with every ounce of strength. After such heroic effort, the notion of bringing this precious Dhamma and having it simply dissipate in the ocean was inconceivable. When has that ever happened? After all, a monk is the type of person who considers everything scrupulously before he acts. Dhamma exists in a class by itself, so special attention must be paid to when and how it is presented to a public audience. Should these considerations be neglected in the presentation of Dhamma, the outcome might well prove harmful.
Dhamma is taught for the purpose of helping people in the world – much like a doctor, desiring the well-being of his patients, prescribes medications to cure sickness and relieve pain. But when people are unwilling to accept help, why should a monk worry about teaching them? If he really has true Dhamma in his heart, he is perfectly content to live in solitude. It’s unnecessary for him to seek students in order to alleviate the discomfort and stress caused by an irrepressible urge to teach others the way – an urge which merely adds to a person’s sense of discontent, anyway. Lacking sincerity in the Dhamma that the Lord Buddha strove so earnestly to realize, such a person, though he calls himself a teacher, is one only in name.
Ãcariya Mun said he had complete confidence that he was mentally and physically attuned to living alone because his heart was supremely tranquil, possessing genuine Dhamma. Dhamma means tranquillity. A heart filled with Dhamma is a heart whose serenity transcends everything. Ãcariya Mun naturally preferred living in forested mountain areas since these places were conducive to dwelling sublimely with Dhamma.8 He considered teaching others to be a special situation. It was an obligation he performed occasionally and not an actual necessity as was living by Dhamma– an essential aspect of his life to the very end. Otherwise, he would not have enjoyed a convenient daily existence.
When we possess Dhamma, understand Dhamma, and abide in Dhamma, we are unperturbed by things in the world, and so do not go searching for dukkha. Where Dhamma abides, there is happiness and tranquility. According to natural principles, Dhamma abides in the hearts of those who practice it; so happiness and tranquility arise in the hearts of those practitioners. It cannot arise in any other place.
Ãcariya Mun was always extremely circumspect when teaching Dhamma. He never taught indiscriminately, for Dhamma itself is never indiscriminate. He never practiced Dhamma in a random fashion but always followed well-established principles, practicing within the confines of the Noble tradition recorded in the Buddhist scriptures. Understanding did not arise in him in a random fashion either – it arose in progressive stages following the principles of truth. Ãcariya Mun advised practicing monks to guard against being indiscriminate by always keeping the strictures of the Teaching and the Discipline in mind, since they represent the Buddha and the path of practice he followed. He stressed that the monk who maintains magga and phala – and maintains the Teaching and the Discipline – is one who is humble and unassuming, and always careful not to let his actions, his speech, or his thoughts go astray. Practicing thus, he will be able to stand on his own – indefinitely.
Having addressed the issue of teaching Dhamma to others, Ãcariya Mun again turned his attention to the nature of his inner Dhamma. He said that the moment of realization, when Dhamma arises in all its glory within the citta, is a moment that’s completely unimaginable. Dhamma’s true nature reveals itself in a totally unexpected manner, as it is inconceivable and impossible to speculate about beforehand. At that moment, he felt as though he had died and been born again into a new life – a uniquely amazing death and rebirth. The quality of awareness, intrinsic to this transformation, was a state of knowing that he had never before experienced, even though it had always been there, unchanging. Suddenly, then, it became apparent – spectacular, and inconceivably amazing. It was this quintessential quality that caused Ãcariya Mun to consider – somewhat unconventionally – that it would not be possible to teach others this Dhamma because they would never be able to truly understand it.
Since his early days of practice, Ãcariya Mun always possessed a very dynamic character. That distinguishing characteristic was evident at the moment of his final attainment, which was so unforgettable for him that he would later tell this story to inspire his disciples. Once his citta had completely overthrown the cycle of repeated birth and death, it appeared to make three revolutions, circling around the newly-arisen vivaååa-citta.9 Upon conclusion of the first revolution, the Pãli term lopo – cutting off – arose together with its essential meaning: at that moment the citta had completed the function of totally excluding all vestiges of relative, conventional reality. Upon conclusion of the second revolution, the Pãli term vimutti – absolute freedom – arose together with its essential meaning: at that moment the citta had completed the function of attaining total release. Upon conclusion of the third revolution, the Pãli term anãlayo – total detachment – arose together with its essential meaning: at that moment the citta had completed the function of wholly severing all attachments. Citta and Dhamma were then one and the same – ekacitta ekadhamma. The true nature of the citta is synonymous with the true nature of Dhamma. Unlike relative, conventional reality, there is no duality. This is vimuttidhamma pure and simple.10 It is absolute in its singularity and devoid of any trace of relative, conventional reality within. This pure Dhamma is fully realized only once. It never requires further perfection.
The Lord Buddha and the Arahants become fully enlightened only once: the citta and Dhamma being exactly of the same nature, they have no need to search further. The khandhas, that make up their conventional existence, are then just khandhas pure and simple – they contain no defiling elements. The khandhas of an Arahant remain the same as before, for the attainment of Nibbãna does not alter them in any way. For example, those khandhas responsible for thought processes continue to perform this function at the behest of their boss, the citta. By nature, the release of vimutti is already freed of any intermingling with the khandhas, the citta and the khandhas each existing as separate, distinct phenomena, each one true within its own natural state. They no longer seek to deceive or disrupt one another. Both sides exist peacefully in their distinct natural states, performing their specific functions until, at death, each constituent element goes its own separate way.11
When the body finally dies, the purified citta attains yathãdïpo ca nibbuto: just as the flame in a lamp is extinguished when all of the fuel is exhausted, so too goes the citta according to its true nature.12 Relative, conventional realities like the khandhas are no longer involved with the purified citta beyond that point. In truth, nothing of the relative, conventional world accompanies this citta to create a cause for coming to birth in the future. Such was the essence of Dhamma that arose in Ãcariya Mun’s citta at the moment it completed the three revolutions expressing its dynamic character. That was the final occasion when the relative reality of the khandhas and the absolute freedom of the citta joined forces before finally separating to go their separate ways – forever.13
Throughout the remainder of that night Ãcariya Mun considered with a sense of dismay how pathetically ignorant he had been in the past, being dragged endlessly from one existence to another – like a puppet. He wept as he thought of how he finally came upon a pool of crystal-clear, wondrous-tasting water. He had reached Nong Aw,14 that sparkling pool of pure Dhamma that the Lord Buddha and his Arahant disciples encountered and then proclaimed to the world over 2500 years ago. Having at long last encountered it himself, he tirelessly paid heartfelt homage, prostrating himself over and over again to the Buddha, the Dhamma, and the Sangha. Should people have seen him then, tears streaming down his face as he prostrated over and over again, surely they would have assumed that this monk was suffering immensely, shedding tears so profusely. They probably would have suspected him of beseeching the guardian spirits, living in all directions, to help ease his pain; or else of being on the verge of madness, for his behavior was extremely unusual. In fact, he had just arrived at the truth of the Buddha, Dhamma, and Sangha with utmost clarity, as epitomized in the maxim: He who sees the Dhamma, sees the Tathãgata, and thus abides in the presence of the Buddha, the Dhamma, and the Sangha. Ãcariya Mun was simply engaged in the kind of conduct befitting someone who is overwhelmed by a sincere sense of gratitude.
That night celestial devas of all realms and terrestrial devas from every direction, paid tribute in a resounding exclamation of approval that reverberated throughout the world systems, and then gathered to listen to Ãcariya Mun expound the Dhamma. But being still fully engaged in his immediate commitment to the Supreme Dhamma, he was not yet ready to receive visitors. So, he signaled to the assembled devas that he was occupied, indicating they should return on a later occasion. The devas then left, thoroughly delighted that they had seen a visuddhi-deva on the very night when he attained Nibbãna.15
At dawn, Ãcariya Mun rose from his meditation seat, reflecting still on the unforgettably amazing Dhamma. Thinking back to the moment of final release, he recalled the three revolutions together with the profound subtlety of their essential meanings. He also reflected with appreciation on the tree that had sheltered him as he sat in meditation, and the local villagers who had always supported him with food and other basic needs.
At first, Ãcariya Mun considered foregoing his morning almsround that day. He reckoned that the happiness he felt from his attainment was all that he needed for sustenance. But he could not help feeling compassion for the local villagers who had done so much for him. So, while he had no desire to eat, he nevertheless went on almsround. Entering the village that morning he fixed his gaze firmly on the people, having paid little attention to them before. As he gazed intently at the people who came forward to put food in his bowl, and at those milling around the houses with children at play in the dirt, he experienced an extraordinary sense of love and compassion for them all. The whole village appeared to be especially bright and cheerful that day, with smiling faces beaming at him as people saw him come.
Upon return at his mountain retreat, his heart felt replete with Dhamma, while his body felt fully satisfied even though he had yet to eat. Neither body nor citta was the least bit hungry. Nonetheless, he forced himself to eat for the body’s sake, since it requires nourishment to sustain its life. The food, however, appeared to have no taste. The taste of Dhamma alone permeated the whole of his body – and his heart. As the Buddha said: The taste of Dhamma surpasses all other tastes.16
Eager to hear Dhamma, all the devas came to visit Ãcariya Mun the following night. Both terrestrial devas and celestial devas arrived in groups, hailing from nearly every direction. Each group described the amazing radiance caused by the incredible power of his Dhamma the previous night. They compared it to a magnificent tremor that passed through all the celestial abodes in the vast realms of all the world systems. This tremor was accompanied by a fantastic incandescence that rendered the length and breadth of the upper and lower realms ineffably translucent. They told him:
“Those of us with intuitive knowledge were able to see unobstructed throughout the entire universe due to the luminous quality of the Dhamma pouring forth from your person, venerable sir. Its brilliance was far more radiant than the light of a hundred or even a thousand suns. It is truly unbearable to think that there were those who missed seeing such a wonder. Only humans and animals, living futile earthbound existences, could be so incredibly blind and unperceptive as to have been unaware of last night’s splendor. Devas everywhere were so stunned, astonished, and utterly amazed that they let out an emphatic exclamation of approval to express their exultation at the perfection of your achievement. If it were not such an absolutely amazing achievement, how could knowledge of it have been so widespread?
“You, venerable sir, are a person of saintly virtue, majestic power, and vast influence, capable of being a refuge to a great number of beings in numerous realms of existence. All will be able to find blessed comfort in the shadow of your greatness. Beings of every class – be they humans, devas, or brahmas, living underwater, on land, or in the air – are rarely fortunate enough to encounter such perfection. We devas consider ourselves especially blessed to have met you, venerable sir, having the precious opportunity to pay our respects to you and to receive your beneficent teaching. We are grateful to you for expounding the Dhamma to brighten our hearts, leading us on the path of practice so that we can gradually become aware of how to improve ourselves.”
When the assemblies of devas finally returned to their respective realms, Ãcariya Mun began to reflect on the tremendous difficulties he had experienced in his effort to realize this Dhamma. Because his practice had entailed such exceptional hardship, he regarded it as Dhamma at the threshold of death. Had he not come so close to death, while struggling to reach freedom from dukkha, then surely he would never have attained that freedom.