7-2 Other Mysteries
補遺一些事件
由於自尊心的緣故，人們通常不願相信世間會有人比自己優秀；但另一方面，人們希望能得到多數人的認同，而這需要放下過多的自我意識。於是，若某種觀念或某一公眾人物已被社會認同，此時人們就能放下成見，願意接受多數人的看法。因為若大眾接受自己卻反對，這樣可能會危及名聲，讓自己只像是笨蛋而已。以阿姜曼宣揚教法這件事為例，我不認為有任何沙彌、比丘、或比丘尼在聽聞後，還會愚昧地對真理與實相說不。其實不只是接受而已，許多出家眾都將阿姜曼的教導奉為圭臬，甚至願意為阿姜曼犧牲生命。
為了讓弟子們契入實相，阿姜曼詳盡教導修行路上的每一個細節與步驟。不拐彎抹角，不嘩眾取寵，阿姜曼直接剖開問題核心，他指導的方式如同在教授數學一樣。修行與數學都有數項確立的原則，接續的技巧與方式都必須奠基於原則之上。若正確執行，每次的結果都是必然，絕不模稜兩可。舉例來說，一加一等於二，二加二等於四，這類的算術無論數字多大，計算多少次，只要了解規則，計算的結果總不會出錯。無論是小孩或大人做計算，只要學會了規則，結果就必然正確。會有人故意否認算術規則嗎？可能有。但就算是一國之君帶頭反對，甚至以國家律法禁止算術規則，真理仍是真理，絕不會倒下，人們只不過是在展現愚蠢而已！同樣的，真實的修行不是出於某些人們的幻想，它們是自然法則，是無可辯駁的必然道理。首先由佛陀悟出，接著經過許許多多阿羅漢聖弟子們的實證。佛陀的教導真實無誤，值得所有人聽聞與修行。
如同過往的阿羅漢聖者，阿姜曼體悟了正法律。由於已徹底探究，阿姜曼能夠詳盡解說外在或內在世界，他不擔心這些內容是否會招致世人的褒或貶、信賴或譏嫌。內在世界即是指心靈的修行－阿姜曼會從持戒開始講解，接著說明如何修習定與慧，如何去除煩惱，最後則是如何證得無上涅槃。阿姜曼不會藏私，他會按照聽眾根器，依序且詳盡地解說，以期人們獲得最大的利益。關於外在世界的種種現象，阿姜曼也已探究透徹，他能夠清楚講解譬如梵天、天人、與各道鬼眾的狀況。只要能為聽眾帶來利益，阿姜曼不避諱講述這類別的知識，他歡迎有能力者自行驗證。聽到阿姜曼的描述後，天性傾向觀察他方世界的行者們，一方面可以獲得激勵，一方面也可以調整自己的態度與技巧，未來能夠更妥善處理之。
阿姜曼的一些弟子們同樣具備了探究他方世界的能力，或許不像阿姜曼一般熟練，但他們的能力也不容小覷。我給讀者們說一個例子：一天晚上，有許多不同天界的天人們想前來拜訪，阿姜曼不想讓他們失望，他盡量安排時間接待所有的團體，以致他整晚都沒時間休息。最後實在太過疲倦，阿姜曼必須躺下來休息；然而，下一群天人們已經來到。阿姜曼先向這群天人們解釋，為何他今晚無法接待他們。接著，阿姜曼請他們去拜見他的一位弟子，由他為他們說法－天人們便照做了。聽到是老師的吩咐之後，這位比丘當然同意為天人們解說法義。開示完後，天人們就回去天界了。
隔天一早，這位弟子前來詢問此事的真偽。他請問阿姜曼：「昨晚有一群天人們來拜訪我，他們說他們原先去拜見您，希望您能為他們說法。然而，您那時已非常疲倦，所以請他們過來拜訪我。這件事是真的嗎？還是天人們只是故意這樣說，好讓我為他們說法？關於此事我有些疑惑，所以我前來請教。」
阿姜曼回答說：
「嗯，昨晚有許多不同天界的天人們前來拜訪，最後我的身體實在經不住了。最後一個團體抵達時，我只好請他們去拜訪你，情況就如同他們所敘述的一樣。關於誠信問題，你要記住這件事－天人們絕不會對比丘說謊。天人們不像人類會欺騙他人，還會在背後搞鬼。話一說出口，天人們一定信守諾言；與人有約，他們就會分秒不差地準時出現。我已經與地居、天居天人們交往好長一段時間，我從沒聽過他們說話無憑無據，更別說是欺騙他人了。天人們遠比人類誠實、良善，天人們是如此看重信譽，有如性命都依憑在信譽之上。但反過來說，天人們也會嚴厲譴責輕諾寡信者。若沒有充份理由就失信於他們，天人們便不會尊重此人了。」
「雖然我不是故意失信，但我也曾經因為遲到而被天人們指責過。有幾次，我在約定時間前先進入了深層禪定，而我太專注於禪定，等到我退到能夠覺知他們的淺層禪定時，這才發現他們已經在等我了。天人們指責我遲到太久，我則向他們說明我必須入禪定以恢復精神。我非在約定時間前故意入禪定，是在約定時間更早之前便已入定，可惜退出的時間沒掌握好。這樣說明後，天人們才接受我的理由。」
「基於同樣的緣由，也曾發生過我反過來責備他們的狀況。我曾向幾群天人們說過，我不過是一名人類，但從下層天界到上層天界，成千上萬的天人團體都指定要來拜訪我，有誰能夠做到分秒不差地接見每一個團體？有幾次我的身體生了病，但我仍需接見一群一群的訪客。天人們必須體諒我的處境，有時我就是得在禪定中修養。但若我稍晚退出禪定，你們便會嚴厲指責我，我又是為了什麼呢？所以若你們不改善態度，那麼我將獨善自身，不再浪費時間與精力接見訪客，你們覺得這樣如何？聽到我的責罵後，天人們立刻發覺自己未曾注意到的細節。他們趕緊承認錯誤，並請求我原諒他們。」
「那些常來拜訪我的天人們已熟悉我的作息，所以他們不介意我有時會遲到些。是那些未曾拜訪過的天人們才會指責我，因為天人們的天性就是注重承諾，從地居天以上的天人們都是如此。某些時候，第一次前來的天人們也意識到我必須在禪定中休息，看到我還未退出禪定狀態時，他們不免會批評我，但同時會擔心批評我是否會造出惡業？面對這樣的狀況，有時我會這樣回應他們：我與天人們並無不同，我同樣將承諾看得比自己的性命還重要。我之所以未及時從禪定中退出，是因為我還負有傳遞正法的責任，而這一件事比起我與天人們的約定更重要。雖然我的身軀比起你們天人或梵天的身軀粗糙許多，但是我的感官與心卻比你們的更加精細，我更能感受這大千世界的實相，任何一位天人或梵天都遠不及我。我不是一位會將這種事掛在嘴邊的人，跟你們說起此事的目的，只是為了提醒你們正法的重要性與我所肩負的責任。所以，將話說出來之前，你們必須仔細想想批評一位傳承者會為自己帶來什麼業果。」
「在我解釋過我的優先順序後，天人們立刻了解到自己的錯誤，並開始擔心起他們這種作為的後果，於是他們誠心向我請求原諒。我則向他們保證，我對任何有情都不會有一絲一毫的瞋恚，我當然不會責怪他們。我是這樣說的：我的內心早已沒有瞋恚，心念與慈悲同在，我的一切行為都是在正法的檢視下進行。雖然你們是天人眾，內心良善並奉持戒律，但其實你們的戒德仍未臻圓滿。這世上只有佛陀與阿羅漢聖者才擁有純白潔淨的戒德，聖者們的內心已潔淨，心中擁有的是純然的正法。只要仍未解脫，三界一切眾生，沒有一位能夠理解聖者的純淨無瑕。天人們雖然也累積了許多戒德，但所奉持的規範卻未超脫世俗觀念，仍受制於二元對立與約定俗成的相對事實。充其量，這只是有情眾生中較為高尚的道德規範而已。真正純白潔淨的戒德，唯有佛陀與阿羅漢聖者能夠具備。只要尚未徹底解脫煩惱，行者就不能理解何謂純白潔淨，更別說要如何實踐了。至於我是否具備了純白潔淨的戒德？這件事我不想多做說明，只能留待你們觀察了。你們該記住的就是，你們不能認為自己已圓滿了戒學。比起佛陀或阿羅漢聖者的修持，你們所奉持的戒律並不獨特、也不究竟。」
若阿姜曼交談的對象不是天人而是人類，那麼人類可能會感覺到被冒犯，甚至會開始反唇相譏。然而，天人們的品行高尚，而且他們真心希求正法，所以他們能夠如實且虛心地聽聞。在阿姜曼開示之後，天人們意識到他們的道德與對情境的觀察力皆不夠完善，言行已經失禮。天人們毫無被冒犯或憤怒的情緒，反而生起了喜悅，因為他們以後將更能注意自己的言行意。阿姜曼對此下了一個評論：這樣寬大的心胸，真是不枉他們居住在優美殊勝的天界啊！
以上簡短的例子，應該可讓讀者們超脫我們粗鄙感官的範圍，開始去思惟感官外的神秘世界。其實，只是因為無法覺知，人類才會稱之為神秘；對可覺知的行者而言，這些一點也不神秘。同樣的道理也適用在法的理解之上2：若世界上只有佛陀能理解法的內涵，那麼所有的人們都會認為法晦澀難解。等到佛陀傳法之後，阿羅漢聖弟子們證得了相同的法義，此時正法對他們就不再神秘，而是可確知的事實。回到剛才提到的天人眾，我們也不必認為他們是神秘莫測；對可覺知的行者而言，天人們並不神秘，同樣是大千世界中的一員。
佛陀在世時，只有佛陀與阿羅漢聖弟子眾能夠完整地體悟法的本質，也只有他們能夠覺知所有外在世界的現象。關於他方世界，人們當然不熟悉，也沒有察覺的辦法。最好的方式是，儘管無法察覺，但在聽聞與思惟之後，人們能夠接受他方世界存在的可能性，而不去否認它們。然而，難免有一些人，他們甚至親身遭遇過神秘事件，也曾聽聞佛陀的解說，但他們就是不願相信他方世界的存在。最後，固執成為了修行的障礙，他們始終去不掉心中的懷疑，總是對佛陀與阿羅漢聖者們的教導有所保留。今日的情況亦是如此：世上只有少數人擁有察覺他方世界的能力，也唯有他們能夠驗證聖者們記敘過的神秘現象；沒有察覺能力的一般民眾，仍不願相信聖者們的記敘，認為不過是鄉野傳說而已。這困難處在於，無論我們相信與否，這些現象都無法以科學方法證實。更早以前，我自己也曾懷疑這些現象的存在，甚至試著想自行找出證據來。嘗試後，我發現我沒有能力證實他方世界的虛妄。於是，我保持中立，忠實地記錄下這些阿姜曼與他的弟子們曾敘述過的神秘事件。
儘管我對察覺他方世界不夠善巧，我必須重申我對阿姜曼有著十足的信心與最崇高的敬意，我當然相信阿姜曼說的任何事情。若有一位我信賴的尊者前來，對我說：你的能力這麼差勁，新進比丘們怎麼可能在你的門下獲得成就？現在，我有一個方法可以讓你與阿姜曼交換性命。你願不願意犧牲性命好讓阿姜曼重回人間？如此，四眾弟子便能繼續接受阿姜曼的指導了！若此位尊者所言為真，那麼我當然願意。只要他保證阿姜曼能夠復活，那麼我連一秒鐘都不會遲疑，我會立刻從容就死。老實說，我也為我自己的笨拙困擾很久了！可惜到目前為止，仍沒有人向我說過有這樣的方法。對於能繼續活在這世界上，我並沒有什麼喜悅。特別在撰寫這本阿姜曼傳記時，我發覺我的記憶力實在太差勁，許多阿姜曼開示的細節，我竟然已經忘記了！對於我記錄下來的事件，我也感到有些不滿，因為我只記得那些神秘事件的片段而已。比起阿姜曼曾經敘述過的細節，我記錄的部分真是太少了！總之，我必須向讀者們致歉，記載在傳記中的神秘事件，質與量都只能讓讀者們淺嚐而已。或許，神秘事件無法用世間思維去理解與記憶，使用文字的記錄就是容易漏東漏西吧！
除了觀察內在的心之外，現今有許多行者也會試著從觀察外在世界中獲得洞見。泰國的行者們會再次重視觀察外在世界之修行，這都該歸功於阿姜曼的教導。當然到目前為止，還沒有一位行者能擁有像阿姜曼這樣廣大的覺知能力。說來慚愧，阿姜曼的修行是為了讓自己能看見、能聽聞、能體悟到實相；我們這些平庸的行者，整天忙碌卻像是在用手遮住自己的眼、耳、心。眼前事物我們都看不清楚，還談什麼覺知他方世界呢？關於阿姜曼的神通，這本傳記其實記敘的不多，這該怪罪於我。阿姜曼解說此類知識時，我不夠專注，也不認為它們值得我用心記憶。另外，關於真偽問題，我實是無能為力；但就我所知，有神通的弟子們從不曾反駁，他們都願意為這類事件背書。知道許多優秀同儕們一致認同，應該也是一項強力證據吧！他方世界是真實的，人們覺知與否都不會改變事實。同樣的道理，佛陀是世上第一位證悟的覺者，也是第一位能察覺三千大千世界的聖者－接著，佛陀教導四眾弟子，許多弟子接續證得了阿羅漢果與各項神通，他們便是佛陀教法的實證。
現今，有能力的行者們持續發現出一些奧妙事件，而其中的因緣也漸漸為人們了解。這裡有另一件神秘有趣的故事可做為此趨勢的佐證。當然這件事依舊缺乏證據，我難以證明它的真實性。或許，懷疑論者就是不會相信；但我真心希望他們能夠注意到其中的涵義。
那是阿姜曼還住在班農修村時，村內有一位年長的白衣女(優婆夷)前來寺院拜見阿姜曼。這位婆婆極為敬重阿姜曼，平時也勤於修行，她特地前來請教一件出現在她禪境的事情。婆婆說，昨天深夜當她禪坐時，心收攝後進入了深層禪定；但過了一會兒之後，她注意到心識有一小部分正在離開身體。那非常細微，如同一條細絲被慢慢抽離棉捲。她的好奇心生起，於是她的心尾隨這條心識流，看清楚它跑去何處、做些什麼、以及目的為何？沒多久，她發現這條心識流跑到了同村莊的一位女子的子宮裡。這位女子是她的小姪女，而她的心識似乎在準備下一世的投生。發現此事真是讓她嚇了一大跳！她的身體明明非常健康，怎麼可能快要死亡呢？她趕緊把這條心識流拉回心內，接著就退出禪定。這件事對她的震撼極大，因為婆婆知道小侄女已經懷孕一個月了。
所以隔天一早，婆婆趕來寺院拜見阿姜曼，她急需阿姜曼的意見。現場有許多比丘安靜地坐在一旁，大家都聽到了她敘述的內容。我們從未聽過這種事情，每一個人都不知道其中的道理。特別是我，我深受此事吸引，很想知道阿姜曼會如何回答。大廳裡所有比丘們一動也不動地坐在一旁，靜待阿姜曼開示。聽到此事之後，阿姜曼閉上了眼睛，靜坐了大約有兩分鐘之久。接著，阿姜曼詳細解說該如何處理此事：
「下一次當你靜坐並進入禪定時，提醒自己注意你的心識流。只要發現它向外流出，你就必須集中精神、以智慧切斷向外溢流的心識，別給它機會與外界交通。若你能成功截斷它，那麼心識向外的狀況就不會再出現了。這件事相當重要，是你的當務之急！你必須盡一切心力做到此事；否則不出幾個月，你就會死亡並重生在你侄女的子宮裡了。別說我沒有警告你：若你無法成功阻止你向外流出的心識，那麼等你死後，你一定會重生在你侄女的子宮裡，任何可能的天人境界都會落空！」
聽完開示後，婆婆便拜謝阿姜曼回家去了。我們暫時沒聽到她的消息。兩天之後，婆婆回到了寺院。這次她看起來精神抖擻，眉開眼笑，不需要什麼高超的覺知能力就知道她已經成功。等到婆婆坐定後，阿姜曼開口問她：
「情況如何？你是否成功阻止自己重生在你姪女子宮這回事？」
「是的，我在第一天晚上就成功切斷了那道心識流。那天晚上當我進入禪定後，我特別留意我所有心識的走向，沒多久我便看見了那一條向外遁走的心識流。於是我遵照指示，舉起智慧之劍，毅然決然地向它揮去，它應聲斷成兩截。昨晚我再次觀察我的心，我已找不到任何異狀，向外流動的心識流就此消失。我迫不及待想要告訴您，所以我一大早就來了。」
「嗯，這件事是很好的例子，可以讓人們了解心有多麼精細與複雜。但想看到心識的流向，唯有時時禪修的行者才有可能做到－再沒有別的辦法了！只差一小段時間，煩惱們就要大獲全勝。它們不會管你的死活，它們會直接把你塞進別人子宮裡。幸好你的修行不錯，及時發現了此事。」
在這位婆婆切斷心識流之後沒多久，她的姪女便流產了。她們兩人間奇妙的連結就此結束。
事件結束之後，比丘們開始討論關於此事的兩個議題：第一：為何一位健康良好的婆婆竟然同時是別人子宮裡的胎兒？第二：切斷心識流後造成姪女流產，這樣算殺生嗎？婆婆從未跟其他人說過此事，所以村民們並不知情。然而，婆婆兩次前來寺院請教，比丘眾都在一旁聽聞，而且此事與生死議題相關，比丘們自然想知道其中的道理何在。對第一個問題：「為何一位健康良好的婆婆竟然同時是別人子宮裡的胎兒？」，阿姜曼是這樣回答的：
「她只是在準備出生而已，而準備工作還未完成。一件事在真正開始之前，人們會預先做些準備吧？你們聽到的情況就是如此，她的心只是在預作準備。所以，當你們認為一個人能夠在這一世與下一世同時活著，這樣的見解已經出錯。但若她不曾禪修，她一定不知道自己的心暗地裡做些什麼。那麼，此時此刻她下一世的住所便已準備完成了。」
第二個問題：「婆婆切斷了她與她姪女之間的心識流，是不是等同於殺死了一個生命呢？」，阿姜曼這樣回答：
「哪裡可看到動手殺人呢？她做的只有截斷心識流而已，可沒有切斷任何生物的頭顱。她的心一直都在她自己的身軀裡；心僅僅是伸出一隻觸手纏住她的姪女而已。只要她能查覺此事，並截斷向外流動的心識，整件事就會結束了。」
這裡面有一個重點：在老婆婆敘述心如何向外溜出去，還會跑到她姪女的子宮裡準備住所時，阿姜曼不會斥責她是被禪境愚弄，也不會告訴她這只是胡思亂想。相反地，阿姜曼認真看待她在禪境中體驗到的現象，仔細研究後才說出應當採行的對策。
另有一個有趣之處，或許這可解釋為何她的心識會流向她的侄女。這位婆婆說她一直都很喜歡她姪女，常常找她聊天，有好東西都會與她分享。然而，婆婆從未想過她們之間存在這樣奇怪的因緣。它似乎躲在水面下很久，一直在等待一個能抓住她並讓她成為她姪女小孩的機會。若非阿姜曼慈悲的幫助，這位婆婆絕對逃不過重生在她姪女子宮裡的命運。
阿姜曼表示，心異常地複雜與微細，要捉摸出心的動向，這遠遠超過一般人的能力範圍。人們難以妥善看顧心，常常會因衝動而危害了自己的現在與未來。若非這位婆婆是一位熟練的禪修者，她根本不可能觀察到心正在處置生與死之間的步驟。任何人想正確了解內心，奉持善戒並修習禪定是極為重要的關鍵。特別在生死關頭來臨時，人們更需要以正念與智慧仔細觀察情境、觀察內心，這樣才能獲得最大的利益。當正念與智慧充分發展後，它們的力量足以阻斷或和緩任何程度的疼痛。即便是死亡之前的劇烈疼痛，都無法擊敗一顆已具備正念與智慧的心。
死亡絕對是人生的緊要關頭，若在死亡時潰敗，行者最輕微的損失是失去下一世重生為人的機會。例如，在死前失去正念並陷入貪瞋癡的控制，這可能會讓此人的惡業果提前出現，他或許會轉生至畜牲道。落入畜生道後，行者的修行勢難繼續，他只能以動物之軀度過一生，忍受身在惡道的折磨。同樣是面對死前的苦痛，若行者已精熟於禪修，能夠以正念與智慧如理思惟，那麼死後此行者至少可重生為人。甚至還能更上一層，行者可轉生至天界，並長期享受天界裡的奇妙福報。等到天壽結束，此行者會再次回到人間。他在累世、在人天界所建立的一種讚歎良善、讚歎戒德的趨向，不會被行者遺忘。如此一來，行者修習、累積的戒德便可在生生世世中持續增長，最後必將擁有足夠的力量與善巧能夠看顧自己的心。至此之後，死亡就不再是件大事了，行者只會視它為一個轉換身軀的過程。輪迴不再高低起伏，出生的境界只會由低向高，生命的形式則愈趨精妙。終有一天，行者會從輪迴中解脫，抵達全然自由的涅槃國度。佛陀與眾多的阿羅漢聖者就是如此。他們累世修習各項德行，一點一滴改善心的力量與觀照的面向，直到臻至圓滿為止。聖者是我們所有人的榜樣，只要行者能依循八正道，勤修戒定慧，終有一天我們也將體悟出最究竟的真理，親證涅槃，成為三界中最閃亮的寶石。儘管目標看似遙遠，但千里之行始於足下，只要「心」願意奉持善戒，樂於修習定與慧，目標終有達成的一天。因此，各位讀者不必妄自菲薄，不必計較自己是老是少，是男是女，就從今日開始修行，今日就可體驗修行的果實。
我必須向讀者們再說聲抱歉，因為我總是東漏一段、西跳一段地記述阿姜曼的事蹟。我已經盡力依照時序來敘述這些故事，但天生的壞記性讓我把這些事件攪和在一起－有些事情我不應該在前面章節敘述，有些事我卻拖到現在才不得不說！寫到這裡，我應該要開始總結阿姜曼的生平，結果我卻還在補充那些之前漏掉的故事。希望讀者們能夠原諒我的壞記性，耐住性子繼續閱讀以下的一些故事。
阿姜曼還住在班農修寺時，有另一件有意思的事件發生過。一天早上，阿姜曼結束禪坐後走出小屋。看到站在附近的弟子眾，阿姜曼吩咐他們走到他挑高小屋的下方，看看地面是否有一條大蛇留下來的痕跡？弟子們當然不知道這是為什麼，阿姜曼為他們解釋了來龍去脈。阿姜曼說：前一晚有一位蛇神前來拜訪他。說法結束後，阿姜曼請蛇神離開時，別使用神通，而是用蛇的身軀、以蛇移動的方式離開。這樣一來，比丘眾便能知道有這麼大的一條蛇曾經來過，也能在地面上看到由小屋下方通至森林的痕跡了。檢查之後，弟子們果然發現了一條由小屋底下通往森林的痕跡，造成痕跡的顯然是一條巨大的蛇！不過奇怪的是，他們只看到一條向外的痕跡，怎麼找不到大蛇爬向小屋的痕跡？阿姜曼小屋的週遭是一片平地，沒有別的雜物，地面打掃得很乾淨，若有痕跡怎麼會看不到呢？阿姜曼則叫弟子們不必再尋找，因為蛇神不是用爬的進來。阿姜曼再次說明，是他要求蛇神留下痕跡後，蛇神才會在地面上爬行。
若弟子們先發現了痕跡再去詢問阿姜曼，這件事就不那麼有趣了。有趣的地方是阿姜曼在任何人發現之前，先說出有一道蛇的痕跡，而且也說明了為何只有離痕的道理；接著，他才讓弟子們去查看痕跡，弟子們果然也只發現了一道通往樹林的蛇痕。由此事件可得知，阿姜曼能以神通看見蛇神並與之溝通。為了讓弟子們知道有蛇神來訪，阿姜曼才請蛇神留下痕跡。這是因為比丘們心內的眼睛還未打開，無法用天眼察覺蛇神的到來與離去。
稍晚當時機合適時，弟子們便請教阿姜曼：前來拜訪的蛇神會以蛇的形象前來，或者會幻化成其他的形象？阿姜曼回答，沒有人能夠預先知道蛇神們會以何種形象出現：
「如果是為了聞法而來，那麼蛇神們會以適合他們地位的人類形象前來。地位崇高的蛇神會現出君王的形象，身旁還有許多侍衛與隨從，而且他的言行舉止與人間的君王完全一樣。也因此，當我與他討論佛法時，我會使用正式的詞句與語法，情況完全與皇室成員來訪時相同。他的隨行人員同樣非同凡響，真的就像是君王身旁的大臣、將軍、與侍衛。他們的態度不卑不亢，能夠依照合適的禮節行事－相較之下，我們人類反而及不上他們。當我開示時，他們一動也不動地坐著，專心聽聞，毫無煩躁的表情。若對我的開示內容有疑問，有疑問者不會貿然發問，他們會等待合適時機，並且是先告知君王，再由君王代表整群蛇神發問。等到我開示完畢並回答所有問題之後，他們才會頂禮離開。
還有另一件有趣的事情曾發生過。或許此事的內涵非我們所能理解，但它絕對可讓讀者們了解阿姜曼的神通有多麼出色。有一位比丘注意到阿姜曼喜歡抽某一廠牌的香菸3，所以這位比丘請他的淨人用他自己的錢去購買香菸，他要將香菸供養給阿姜曼。那位淨人依照他的吩咐去買了香菸；而比丘拿到後就將香菸供養給阿姜曼。拿到香菸時，阿姜曼並沒多說什麼。可能是因為那時候他正準備要為比丘眾說法，他沒有時間檢視此事吧？但是到了第二天上午，那位比丘一遇到阿姜曼，阿姜曼便吩咐他把香菸取回。阿姜曼表示，香菸的所有權複雜，為許多人共同持有；而且所有人中只有一位同意贈送給他，因此他不會收下這些香菸。那位比丘則向阿姜曼表示，他保證這香菸的所有人只有他一人而已。前一天，他才請淨人用他自己的錢去購買香菸，而且他還特別指明這些香菸是用來供養阿姜曼的物品，怎麼可能還有別人也有香菸的所有權？阿姜曼則重申，比丘必須把香菸取回，因為這份供養不清淨，香菸的所有權眾多且雜亂，他不會收下這些香菸。
因為怕被罵而不敢堅持己見，這位比丘便將香菸拿了回去。接著他找來那位購買香菸的淨人，請教他在購買香菸時發生過什麼事。一問之下，原來這位淨人同一時間也幫其他許多位比丘購買生活必需品，自然他手中的錢來自於多位比丘。而且淨人是購買完其他物品後，才使用剩下的錢去購買香菸。知道情況後，這名比丘想到了補救的方法：他問清楚有哪幾位比丘託淨人購買物品，他一一拜訪這些比丘。每一位有關連的比丘聽到香菸是要供養給阿姜曼、而且購買香菸的錢與他們的錢已混在一起後，他們都欣然同意要參加此次的供養。接著，這名比丘帶著香菸，再次拿去給阿姜曼。他先向阿姜曼坦承自己的過失，他應該要注意購買細節，並向淨人交代清楚才是。他向阿姜曼表示，把香菸退回這件事是正確的，上次的供養不夠清淨。淨人說明了購買過程－他同時拿多位比丘的錢去採買不同物品，沒細究金額，只取個大概，挪東補西的結果是每個人的錢都混在一塊。現在，他已聯絡每一位比丘，大家都同意要供養香菸，所以他再次前來供養。於是，阿姜曼收下香菸，對此事也不再說些什麼了。
事後，這位比丘向同修們描述，他一開始非常堅持己見，但他無法違逆阿姜曼，只好把菸拿了回來－果然阿姜曼知道真實情況。現場有幾位比丘有不同的看法，他們認為阿姜曼不知道哪些人的錢混在一起，只能知道香菸是不清淨的供養，畢竟沒有人有購物的明細。在這樣的場合中，一位比丘站起身做出了獅子吼：
「若阿姜曼與我們這些平凡人沒什麼不同，那麼他當然什麼都不會知道；但正是他與我們截然不同，我們才會敬佩他，現在也才會在這兒學習。不用我多言，這裡每一位比丘都知道阿姜曼的神通有多麼厲害，我們與他的差別，就如同是黑夜與白日。我知道的事不多，但我很肯定阿姜曼在任何方面都比我更有智慧、更有能力。我認為阿姜曼已達到我們一般人無法議論、無法思議的境界了，而這就是為何我會把性命託付給他的原因。我的心仍未能擊敗煩惱賊，但這些煩惱賊全都害怕阿姜曼。只要我身在阿姜曼的週遭，煩惱們全都會躲藏起來，大氣都不敢吭一聲。會有這種神奇的狀況，我想應該可歸功於我對阿姜曼徹徹底底的敬畏之心。此心力量強大，各種煩惱賊都無法誘使我做出違逆老師教導的行為。一遇到阿姜曼，它們立刻舉白旗投降，完全不像以前我在其他老師門下時的囂張放肆。身為一名弟子，若發覺自己已經對老師有質疑，那麼他就不該再待在這裡。若心已疑惑卻賴著不走，那麼他將得不到利益，回報的只會是傷害而已！我言盡於此，還有人對香菸這回事有意見嗎？」
就算已夜深人靜，比丘仍不可放下心念的防備。若稍有放縱，明天一早遇見阿姜曼，這位比丘便會得到教訓：他會發現阿姜曼用嚴厲的眼神盯著他看，那目光銳利，似乎可看穿你的心，甚至還可以把你的身體剁成肉片！遇到這種無聲盯看的狀況，就算是犯錯者曾拜託你替他說情，你也絕對不要替這位比丘說話。阿姜曼嚴格禁止任何人替犯錯的比丘找理由或打圓場，這是阿姜曼教訓犯錯比丘的方式。人們的心太習慣於犯錯，比丘們亦是如此。不論是被盯看或是直接訓斥，被教訓的比丘總會在心中立誓永不再犯，可惜誓言維持不了多久。被教訓的當下，比丘會覺得自己已學到善惡之分；但這種學習仍不夠深刻，當阿姜曼態度漸趨和緩之後，比丘又會放下防備，再次犯下同樣的錯誤。當然，犯錯者不是故意做出不善思維，但弟子們就是無法限制自己魯莽愚蠢的心念。心念總在各種不同事物之間跳來跳去，跳耀速度比樹林中的猴子還要快上數倍！犯錯之後，這位比丘下一次遇見阿姜曼時，他會立刻知道自己已被盯上－阿姜曼的一個眼神就能夠讓他冷汗直流。儘管常被嚴厲教訓，比丘們也很難一兩次就改掉壞習慣。一陣子沒教訓的話，比丘們又會陷入習慣的不善思維。比丘們會去滿足煩惱們的需要，任憑貪瞋癡差遣。這種習性似乎深植於每一個人的心底，而這就是為什麼我剛才會說，儘管一再被教訓，但效果總無法持久的緣故。若比丘不是只在被教訓的當下維持警覺，而是能夠時時警惕，那麼這位比丘必將長期維持內心之平靜，才算是盡到了弟子本份。這樣，不管何時遇見阿姜曼，他都不必擔心自己會被責罵了。
我自己也有著愚劣頑固的習性，總是無法從錯誤中學到教訓。幸好我知道自己的缺點，所以我不允許自己離開老師太久。與阿姜曼同住時，我總是戒慎恐懼，心念不敢隨意亂跑。念頭走偏時，我常常還來得及發現錯誤。我會趕緊把心念拉回，以免犯下更多的錯誤。
我知道阿姜曼能夠讀到我的心思，我對此毫無懷疑。阿姜曼能否讀到其他人的心思我並不關心，我只關心阿姜曼會如何教訓我那愚劣頑固的內心。話說我剛來跟隨阿姜曼學習時，有一次聽到同修們說的話之後，我生起了一個愚蠢念頭：大家都說阿姜曼具有他心通，他能夠知道人們心中的想法。這種事情是真是假？若此事為真，阿姜曼也不必知道我所有的想法，他只需知道我現在想些什麼就好，能做到這樣就已足夠。若阿姜曼真的知道我現在的想法，那麼我將會跪在他的面前，五體投地向他頂禮。我不求別的，我對他的要求只有這件事而已。
結果，在那天晚上的集會，我就嘗到了苦果。我渾身發抖，簡直是坐不住自己的座位。阿姜曼不時會朝我看來，他的眼神嚴厲，連眨也不眨一下，我覺得無疑他就要開始訓斥我了。或許是自己嚇自己，阿姜曼已開始為僧眾說法，我仍擔心阿姜曼會叫出我的名字，怕他會當眾訓斥我。整段開示，我無法靜下心，連一句話我都聽不進去。過了沒多久的時間，我感覺阿姜曼的聲音似乎發生了變化，那聽起來就像是鞭子尾端劃開空氣時的咻咻聲。而且，這鞭子肯定是甩在我座位的週遭，離我越來越近。最後，阿姜曼一鞭直接砸在我的頭頂！我開始渾身顫抖，胸口像被石頭壓住，只想要大口呼吸。我越來越緊張，身體也抖得更加厲害。我盡力維持住自己的姿勢，但我自覺已像是被架上刑具，全身上下都遭受到嚴厲的抽擊。結果阿姜曼的開示還未結束，我就受不住這種壓力了。我的心拋棄了任何無謂的堅持與愚昧，在「法」的面前完全臣服了！它想著：我有那樣愚癡的想法，只是我的好奇心在作祟，我絕無藐視您能力的意圖。現在我已經知錯了，知道您果然是一位名副其實的阿姜，各項能力具足。我希望我能將自己卑微的性命交付於您，我聽從您一切指示。請您憐憫我，原諒我的愚癡，千萬別就此放棄我！
我的心完全臣服之後，阿姜曼的語氣也開始變得和緩。開示的最後，阿姜曼再次強調一個基本修行原則：
「對與錯都存在於你們的心裡，為何不把精力花在觀察自己的內心？揣測他人是對是錯、厲害或平庸對你們有何幫助？這樣揣測就能夠成為一位具備戒德與神通的行者嗎？就算能揣測出他人多麼厲害，只要自己不肯下功夫在戒定慧三學，那麼你們永遠不會成功。若真的想要知道他人有多麼厲害，我給你們一個建議：你們必須好好觀察自己的身與心。等到你們精通觀察自身的技巧之後，觀察他人的能力將會自行出現。沒有需知道他人是賢是愚的必要，不必依靠詭計或陰謀去測試此事。一位已從正法獲得利益的行者，不需測試就能知道他人是賢是愚。」
阿姜曼就是以這評語結束他那晚的開示。我嚇得渾身是汗，簡直要軟倒在地了！那一晚，我愚癡魯莽的心完全被馴服，也體悟到一個永遠不該忘記的教訓－絕對、絕對不要去測試阿姜曼！阿姜曼說的對，若我對自己修行的關心程度，能夠像我那次想測試阿姜曼能耐一樣熱絡的話，那麼我早就解脫所有苦痛了。可惜我始終沒能學到教訓、沒能拿出足夠的決心與熱忱。唉，想到這些事就讓我有些汗顏。
以上的事件同樣是發生在比丘們私下聚會與聊天的場合，兩次我人都在現場。而此事是我一人的設想與經歷，我自然能夠為它親身作證。我接連敘述香菸事件與我個人所發生過的蠢事，目的是為了彰顯一個道理－追尋正法不必跋山涉水，正法就在我們的身邊－法不受時空的限制，行者需要的只是精勤修行而已。等到我們能看穿眼前的虛妄之後，實相便顯現出來了。一開始，行者本身感官能力的高低仍會影響他對實相的觀察，這包括內在部分，內心之運作方式；與外在部分，關於外在世界的各項知識。受感官之限，部分行者可能完全察覺不到他方世界的現象。另一個關鍵因素我們也應了解：行者在生生世世的輪迴會培育出不同的個性與能力，而且在修行之前人們的目標也不盡相同，這自然會造成觀察能力的差異。然而，只要能證得入流果，所有行者在之後都將朝向同一個目標前進。接續的道、果、涅槃將是必然，絕不會因人而異。
2. Dhammãbhisamaya 意指對正法的完全領悟。
3. 在晚年，阿姜曼每天會吸四根菸。他在早餐後會抽一根菸，一根在中午過後，一根在下午5點左右，最後一根在晚上8點左右。阿姜曼喜歡抽Cock Cock牌香菸，那次即是購買此品牌的香菸。
Ordinarily, people’s sense of their own self-importance makes it difficult for them to believe in someone else’s superiority. Nevertheless, aspiring to be good people, they feel obliged to accept what is obviously true, for refusing to accept manifestations of genuine goodness would show a kind of stupidity that defies human dignity. Take Ãcariya Mun, for example. I am unaware of any monk, novice, or nun, who knew him well and understood what he taught but remained so stubborn and conceited that they refuse to accept the truth of his teaching. Moreover, they all seemed to be quite willing to sacrifice their lives for him.
The way of truth and purity, that he taught in such detail, can be compared to a discipline like mathematics: both are established in fixed principles that give precise results when followed correctly. For example, one plus one must equal two, two plus two must equal four. No matter how many multiples are calculated in this fashion, the calculations will always be correct so long as the basic rules are applied. Whether it is an adult making the calculations, or a child, if the right method is followed, then the results will inevitably be correct. No matter how many people may come along arbitrarily denying the validity of these basic principles, their truth remains the same. Such people merely display their own senseless stupidity. Likewise, principles of Truth do not depend on the whims of any particular age group, gender, or nationality. They are accepted as irrefutable natural laws. The principles of Dhamma, that the Lord Buddha and the Arahants fully realized to be true, can be proclaimed in their entirety with absolute assurance about their validity.
Ãcariya Mun was one individual who fully realized the principles of Truth within himself. He could fully describe all the knowledge about internal and external phenomena that he had so clearly attained, without concern for the belief or disbelief or the praise or criticism of others. Every aspect of his internal practice – beginning with moral discipline and samãdhi, and progressing all the way to the absolute freedom of Nibbãna – was declared openly and boldly so that his listeners could make use of that knowledge according to their own capabilities. He spoke fearlessly about the external aspects of his practice, like devas, brahmas, and various types of ghosts, leaving it up to his listeners to investigate as best they could. Besides receiving encouragement in their practice, those who shared his natural inclination to perceive such phenomena, were able to significantly broaden the scope of their knowledge, enabling themselves to deal expeditiously with the mysterious phenomena they encountered.
Some of his disciples bore witness to these phenomena, though they did not possess nearly the mastery that he did. I’ll give you an example. One night Ãcariya Mun received groups of devas late into the night, having no chance to rest. Eventually feeling very tired, he wanted to lay down for a while. When yet another group of devas arrived late that night, he explained to them that he was very tired from receiving several previous groups and now needed a rest. He requested that they go instead to visit one of his disciples and listen to his Dhamma discourse – which they did. When told what Ãcariya Mun had said, this disciple agreed to talk with them about Dhamma for awhile, after which they left.
The next morning this monk asked Ãcariya Mun about the incident: “Last night a group of devas came to visit me. They said that, before coming to me, they had paid you a visit to request a Dhamma teaching, but you were very tired and needed a rest, so you sent them to me instead. Is this true, or were they misleading me just so they could listen to me talk about Dhamma? Feeling somewhat skeptical, I wanted to ask you about it.”
Ãcariya Mun replied:
“Well, having already received several groups of devas, I was dead tired. Then the last group came, so I sent them to you, exactly as they said. Believe me, devas never lie to monks. They are not like human beings, who tend to be quite deceitful and untrustworthy. When devas make a promise, they always keep it; and when they make an appointment, they are always right on time. I have associated with terrestrial and celestial devas for a long time now and I have never heard them say anything false or deceitful. They are far more honest and virtuous than humans are. They scrupulously honor their word as if their very lives depended on it. They will severely criticize anyone who deviates from his word; and if that individual does not have a genuinely sound reason for failing to honor his commitments, they lose all respect for him.
“They have criticized me sometimes, though I had no intention of being dishonest. On certain occasions I entered into a deep state of samãdhi prior to the appointed hour. I became absorbed there, only to find the devas waiting for me when I finally withdrew to a level where I could access them. When they reproached me for making them wait so long, I explained that I had been resting in samãdhi and inadvertently failed to withdraw at the scheduled time, a reason which they accepted.
“Then there were other occasions when I reproached the devas. I explained to them that I am only one individual, yet tens or even hundreds of thousands of devas from the upper and lower realms insist on coming to visit this one monk: How could anyone successfully manage to receive each and every group exactly on time? There are times when my health is not so good, yet I must patiently sit there receiving visitors. You should sympathize with some of the difficulties I face. Sometimes I’m pleasantly absorbed in samãdhi, only to get roundly criticized when I withdraw a little later than scheduled. If that’s how it’s going to be, I’ll just keep to myself and not waste my time and energy receiving visitors. What do you say to that? When rebuked like this, the devas invariably admitted their mistake and immediately asked for forgiveness.
“Those devas who visit me often are familiar with my way of doing things, so, they don’t mind if I am a little late sometimes. It’s those who have never come before that tend to mind my being late, since by nature they place such a high value on truthfulness. All devas from all realms, including terrestrial devas, are the same in this respect. Sometimes, being aware that I must withdraw from a restful state of samãdhi to receive them, they do worry about the moral consequences of criticizing me for not keeping my word. I occasionally counter their reproaches by telling them I actually value my word more than my own life: ‘The reason that I did not withdraw from samãdhi in time to receive you was due to an obligation I have to Dhamma, which is something far more important than any promise made to a deva. Although devas and brahmas of the celestial realms possess nonphysical forms more refined than this human body of mine, my citta and my sense of truthfulness are exceedingly more subtle than those of all the devas and brahmas combined. But I am not one to talk incessantly about such things like some idiot. I mention it to you now only to remind you how important the Dhamma I maintain really is. So please consider the consequences carefully before criticizing me.’
“Once I explained my true priorities to them, the devas realized their mistake and felt very concerned about the moral implications of what they had done. Together they asked for my forgiveness. I made a point of assuring them that I do not feel any resentment toward any living being in the whole universe: ‘I put my trust in the Dhamma of compassion and loving kindness which is devoid of all forms of malice. My every activity is governed by the Dhamma of absolute purity. Devas, on the other hand, possess only wholesome intentions and a sense of integrity – qualities that are not really all that amazing. The Lord Buddha and the Arahants possess an integrity that is pure because the Dhamma in their hearts is absolutely pure. No living being in the universe can possibly imagine just how supremely amazing such a state of purity is. The kind of integrity that devas observe is something that exists within the sphere of conventional reality. And the knowledge and the practice of it are well within the range of all living beings. The Dhamma integrity of a pure heart, however, is the exclusive property of the Buddha and the Arahants. No one who has yet to realize that attainment can possibly comprehend it or put it into practice. Whether or not I myself possess an absolutely pure level of integrity is not a matter to boast about. But please keep in mind that, in contrast to the Dhamma integrity of the Lord Buddha and the Arahants, the moral integrity that devas observe is neither exceptional or unique.’ ”
Had Ãcariya Mun addressed these words to human beings instead of devas, the humans would probably have felt embarrassed – or something even worse. But the devas were keen to hear his Dhamma, and so listened with intense interest to what he said. They were able to realize the mistake they made in taking liberties with him out of their ignorance of the situation. They were more than glad to carefully guard their conduct after that. They weren’t angered or offended in the least. Ãcariya Mun said that such admirable behavior was truly commensurate with their lofty plane of existence.
This brief example should serve as food for thought about the mysterious phenomena existing beyond the range of the physical senses. Such phenomena are mysterious only to those unable to perceive them; they cease to be a mystery to those who can. This same principle applies to dhammãbhisamaya. 2. So long as the Lord Buddha was the only person capable of comprehending the true nature of Dhamma, that Dhamma remained a mystery to everyone else. But once the Buddha’s Arahant disciples comprehended that same Dhamma, its true nature ceased to be a mystery to them. So it is with the mysterious phenomena mentioned above: they cease to be a mystery to those who can perceive them.
At the time of the Lord Buddha, he and his Arahant disciples were the only ones capable of fully comprehending the mysterious nature of Dhamma, and the only ones capable of perceiving every type of mysterious external phenomena. Such things were not common knowledge. Many people at that time were incapable of perceiving these mysteries. At most, they had heard about such things, and, after consideration, they came to believe in them, being satisfied of their existence even though they hadn’t perceived them directly. Others, who also considered the matter, refused to believe in these mysteries. This became a hindrance to their practice, preventing them from unreservedly following the Lord Buddha and his Arahant disciples. It is the same today: only those possessing an innate capacity to perceive these phenomena can uncover their mysteries; for the rest it’s just hearsay. Whether we choose to believe in such things or not, there is unlikely to be any scientific evidence to prove their existence. I too might have been tempted to disbelieve, but I never found enough reason to be skeptical. So I have tried to remain impartial and simply write Ãcariya Mun’s story as he and his senior disciples related it to me.
Although my knowledge of these matters is not very astute, I must admit that my heart is full of immense faith and respect for Ãcariya Mun. If someone whom I trusted were to come to me and suggest that I exchange my own life for that of Ãcariya Mun, so he could return from the dead to teach again – pointing out that with my stupidity I could never possibly teach others the way – I would agree immediately, provided I could confirm what he said to be true. If he could guarantee that Ãcariya Mun would return in exchange for my life, I would quickly arrange for my own death then and there without a second’s delay. In truth, I’ve been quite troubled by my own stupidity for a long time now. Although no one has ever requested that I exchange my life for Ãcariya Mun`s return, I am constantly disappointed, that in writing his biography, I am unable to remember so many things he kindly recounted to me in such detail. Because of my poor memory, so much of what he said has been lost. I feel rather apologetic even about what I have been able to remember and write down. The little that has stuck in my memory is a bit like a pet animal that sticks to its owner, no matter what, and never runs away. In any case, what is written here can merely serve to whet the reader’s appetite, as words alone cannot properly convey the mystery of these things.
In modern-day Thailand, Ãcariya Mun was the person responsible for reviving an interest in experiencing these internal and external insights, though very few people could hope to perceive such mysterious phenomena nearly as well as he did. It’s almost as though Ãcariya Mun was practicing for the sake of sharp vision and clear understanding, while the rest of us were practicing for the sake of blind ignorance, and were thus never able to see as he did. The fact that so little has been written here about his unusual abilities is a result of my own failure to take enough interest in these matters when he explained them to us. Still, to my knowledge, none of his disciples possessing similar abilities ever contradicted what he said about them. Instead, they themselves bore witness to the existence of these mysterious things. Which should be enough of an indication to convince the rest of us, who are not sufficiently skilled in their perception, that these things do exist even though they are hidden from view. In the same way, the Lord Buddha was the first person to attain enlightenment and the first person to perceive many mysterious phenomena – attainments that his Arahant disciples were eventually able to duplicate, and bear witness to.
IN OUR PRESENT TIME, the sort of unusual phenomena that was perceptible to Ãcariya Mun ceased to be mysterious to a few of his contemporaries who possessed an ability similar to his. This is evident in the case of another mysterious affair that, though quite intriguing, is likely to raise doubts among those of us who are self-confessed skeptics. While Ãcariya Mun lived at Ban Nong Pheu monastery, an elderly, white-robed lay woman from the local community, who had great respect for him, came to the monastery and told him about an experience she had in meditation. As she sat in meditation late one night, her citta ‘converged’, dropping deeply into samãdhi. Remaining absolutely still in that state for a time, she began to notice a very fine threadlike tentacle flowing out of her citta and away from her body. Her curiosity aroused, she followed the flow of her citta to find out where it had slipped away to, what it was doing, and why. In doing so she discovered that this subtle flow of consciousness was preparing to reserve a new birthplace in the womb of her own niece who lived in the same village – this despite the fact that she herself was still very much alive. This discovery shocked her, so she quickly brought her citta back to its base and withdrew from samãdhi. She was greatly troubled for she knew that her niece was already one month pregnant.
The next morning she hurried off to the monastery and related the whole affair to Ãcariya Mun. Listening quietly, many of the monks overheard what she said. Having never heard anything like it before, we were all puzzled by such a strange tale. I was especially interested in this affair and how Ãcariya Mun would respond to the elderly lady. We sat perfectly still in breathless anticipation, all eyes on Ãcariya Mun, waiting to hear his reply. He sat with eyes closed for about two minutes and then spoke to the elderly lady, telling her precisely what she should do.
“The next time your citta ‘converges’ into calm like that carefully examine the flow of your citta. Should you notice that the flow of your citta has again gone outward, then you must concentrate on severing that outward flow with intuitive wisdom. If you succeed in completely cutting it off with wisdom, it will not reappear in the future. But it’s imperative that you carefully examine it and then fully concentrate on severing it with wisdom. Don’t just do it half-heartedly, or else, I warn you, when you die you’ll be reborn in your niece’s womb. Remember well what I’m telling you. If you don’t succeed in cutting off this outward flow of your citta, when you die you will surely be reborn in your niece’s womb. I have no doubt about this.”
Having received this advice, the elderly lady returned home. Two days later she came to the monastery looking bright and cheerful. It didn’t require any special insight to tell from her expression that she had been successful. Ãcariya Mun began questioning her the moment she sat down.
“What happened? Did you manage to prevent yourself from being reborn within your niece’s womb despite being very much alive?”
“Yes, I severed that connection the very first night. As soon as my citta ‘converged’ into a state of complete calm, focusing my attention there, I saw exactly what I had seen before. So I concentrated on severing it with intuitive wisdom, just as you said, until it finally snapped apart. Again last night I examined it thoroughly and couldn’t find anything – it had simply disappeared. Today I could not wait any longer. I just had to come and tell you about it.”
“Well, that is a good example of how very subtle the citta can be. Only someone who practices meditation can become aware of such things – there is no other way. You nearly fell prey to the kilesas, which were preparing to shove you into your niece’s womb without you being aware of it. It’s a good thing you uncovered it in your meditation and managed to correct it in time.”
Shortly after the flow of her aunt’s citta to her womb had been severed, the woman’s niece had a miscarriage, thus cutting that connection for good.
Soon the monks in the monastery began pondering two questions related to that incident: one to do with the rebirth of a person who has yet to die, the other to do with miscarriages. The old woman never told anyone in the village about what happened, so no one else knew about it. But having heard the whole affair as it was related to Ãcariya Mun, the monks were well informed about the incident. This prompted several questions, so the monks asked Ãcariya Mun for an explanation. To the question: “How could a person who has not yet died begin to take birth in a womb?”, he answered as follows:
“She was merely preparing to take birth, the process had not been completed yet. It’s quite common for preparations to be made before the work takes place. In this case, she was making the preparations but she had yet to finalize them. So it would be incorrect to say that a person can be reborn while she is still alive. But had she not been so perceptive, she would certainly have established a new home in her niece’s womb.”
To the second question: “Isn’t severing the flow of the citta, connecting the elderly lady to her niece, tantamount to destroying a human life?”, he answered as follows:
“What was there to destroy? She merely severed the flow of her citta. She didn’t cut off the head of a living being. The true citta remained with that woman the whole time; it simply sent a tentacle out to latch on to her niece. As soon as she realized it and cut the outward flow of her citta to break that connection, that was the end of the matter.”
The important point here was, Ãcariya Mun did not contradict the old woman when she described how the flow of her citta had stolen out to reserve a place in her niece’s womb. He did not dispute the truth of her experience, telling her that she was mistaken or that she should reconsider the nature of her assumptions. Instead, he responded by addressing her experience directly.
This story is very intriguing because there was in fact a good reason why her citta flowed out to her niece. The woman said she had always been very fond of her niece, keeping in constant touch and always doting on her. But she never suspected that anything mysterious lurked in their relationship, waiting to sneak out and cause her to be reborn as her niece’s child. If Ãcariya Mun had not helped to solve this problem, she would have ended up in that young woman’s womb for sure.
Ãcariya Mun stated that it is far beyond the average person’s capabilities to fathom the citta’s extraordinary complexity, making it very difficult for them to properly look after the citta and avoid jeopardizing their own well-being. Had that woman possessed no basis in samãdhi meditation, she would have had no means of understanding the way the citta functions in relation to living and dying. Consequently, samãdhi meditation is an effective means of dealing correctly with the citta. This is especially true at critical junctures in life when mindfulness and wisdom are extremely important aids to understanding and caring for the citta. When these faculties are well developed, they are able to effectively intervene and neutralize severe pain so that it does not overwhelm the heart at the time of death.
Death is an absolutely crucial time when defeat means, at the very least, a missed opportunity for the next life. For instance, someone who misses out at death may be reborn as an animal and be forced to waste time, stuck for the duration of that animal’s life and suffering the agony of that lowly existence as well. If, however, the citta is skillful, having enough mindfulness to properly support it, then a human birth is the least one can expect. Over and above that, one may be reborn in a heavenly realm and enjoy a variety of celestial pleasures for a long time before being reborn eventually as a human being again. When reborn as a human being, the virtuous tendencies, that were developed in previous lives, are not forgotten. In this way, the power of an individual’s inherent virtue increases gradually with each successive birth until the citta gains the strength and ability to look after itself. Dying then becomes merely a process by which an individual exchanges one bodily form for another, progressing from lower to higher, from grosser to ever more refined forms of existence – and eventually from the cycle of saÿsãra to the freedom of Nibbãna. This is similar to the way that the Lord Buddha and his Arahant disciples raised the quality of successive existences over many lifetimes, while altering their spiritual makeup steadily until there were no more changes to be made. Thus it is that a citta trained in virtue through each successive rebirth, is eventually transformed into the treasure of Nibbãna. All of which stems directly from the citta being trained gradually, step by step, in the way of virtue. For this reason, wise, intelligent men and women of all ages never tire of doing good deeds that redound to their spiritual credit, always enhancing their well-being now and in the future.
I FEEL I MUST APOLOGIZE to the reader for meandering so much in telling Ãcariya Mun’s story. I am trying very hard to present his biography in an orderly fashion, but my inherent forgetfulness has caused me to mix up the subject matter, putting first what should have come last, while putting last what should have come first. Although the story of Ãcariya Mun’s life has already drawn to a close, I am still tacking on afterthoughts that I failed to remember earlier on. Because of this tendency, there’s still no end in sight. As you read along you’ll see how unreliable I am at arranging events in their proper sequence.
ANOTHER INTRIGUING INCIDENT took place one morning at Ban Nong Pheu monastery when Ãcariya Mun, rising from meditation, came out of his room and, before anyone spoke, immediately told the monks to look under his hut and tell him whether or not they could see the track of a large snake imprinted in the dirt there. He explained to them that the night before a great nãga had come to visit him and to listen to Dhamma. Before it left, he had asked it to leave some marks on the ground as a visible sign to show the monks in the morning. The monks informed him that they could see the track of a very large snake trailing out from underneath his hut and into the forest. There being no other tracks leading in, they could not tell how it had gotten there. The only visible track was the one going out from under his hut. The ground around his hut was swept clean so other tracks would have been easily noticed; but there were no others; only the one. Ãcariya Mun told them they need not look for others because they wouldn’t find them. He reiterated that the nãga left directly from his hut soon after he requested it to leave a mark on the ground below.
Had the monks seen the track first and then asked Ãcariya Mun about it, the incident would not be so thought-provoking. The intriguing fact is that Ãcariya Mun immediately broached the subject first, without being prompted; and sure enough, they then found the track of a large snake under his hut. Which means that, perceiving the nãga with his inner eye, he told it to leave some visible mark for the monks to see with their physical eyes, since their inner eyes were blind and they had no way to see the nãga when it came to visit.
Later when they had an opportunity, the monks asked Ãcariya Mun whether the nãgas who visited him appeared in a serpent-like form or in some other form. He replied that one could never be sure with nãgas how they would appear.
“If they come for the purpose of listening to Dhamma, as they did last night, then they’ll come in the form of a human being of a comparable social status to their own. A great nãga will come in the guise of a sovereign king surrounded by a royal entourage. Its comportment will be very regal in every respect; so when I discuss Dhamma with it I use royal terms of speech, just as I would with any royal personage. Its entourage resembles a delegation of government officials accompanying a crowned head of state. They all behave in a most polite, respectful manner – much more so than we humans do. They sit perfectly still when listening to Dhamma, showing no signs of restlessness. When discussing Dhamma with me, the leader always speaks on behalf of the whole group. Anyone with a question will refer it to the leader first. Then he asks me and I give a reply. Once I have answered all their questions, they all depart together.”
HERE IS ANOTHER INCIDENT that we can take on faith about Ãcariya Mun’s extraordinary abilities, even though its true nature lies beyond our comprehension. A certain monk noticed that Ãcariya Mun liked to smoke a particular brand of cigarettes, 3 so he told a lay supporter to use some money he had been offered to buy some for Ãcariya Mun. The lay supporter complied; and the monk then offered them to Ãcariya Mun. At first Ãcariya Mun said nothing, probably because he was speaking on Dhamma at the time and did not have any opportunity to investigate the matter. But, the following morning when that monk went to see him, he ordered him to take the cigarettes away. He said that he would not smoke them since they were owned in common by many different people. The monk in question assured Ãcariya Mun that the cigarettes belonged to him alone, since he had told a lay supporter to buy them with his own money the day before. He specifically had them purchased as an offering for Ãcariya Mun, so they could not possibly be owned in common by many people. Ãcariya Mun reiterated that he wanted them taken away. Being owned in common by many different people, the offering was not ‘pure’, so he did not want to smoke them.
Not daring to press the issue any further for fear of being rebuked, the monk was obliged to take back the cigarettes. He sent for the lay supporter who had purchased them for him and asked what had happened. It turned out that this layman had taken money belonging to many different monks, all of whom instructed him to buy some necessity or other. He had used the money left over from those purchases to buy the cigarettes. The monk asked him for the names of the monks whose money was involved, and then hurried off to find them. Once he explained about the mix-up with the cigarettes, each was more than happy to see them offered to Ãcariya Mun. So the monk took the cigarettes and once more offered them to Ãcariya Mun, confessing that he was really at fault for not questioning the layman thoroughly about the matter first. He acknowledged that Ãcariya Mun was exactly right: the layman confirmed that he had taken money belonging to many different monks and put it all together to make various purchases. Since all the monks had been asked and were happy to share the offer of cigarettes to Ãcariya Mun, he was offering them again. Ãcariya Mun took them without saying a word and the matter was never mentioned again.
Later, that monk told some of his fellow monks how he first tried unsuccessfully to contradict Ãcariya Mun, only to discover in the end that Ãcariya Mun was exactly right. Some monks were puzzled as to how he could possibly have known whose money was involved in the cigarette purchase since he had never been informed about it. One monk at this informal meeting spoke up, protesting vigorously.
“Were he simply like the rest of us, obviously he wouldn’t have known a thing. But it’s precisely because he is so very different from us that we respect him and admire his superior wisdom. All of us gathered here under his tutelage realize that his capabilities are as different from ours as day is from night. Although I don’t know much, I do know for certain that he is wiser and more knowledgeable than I am in every way. I see he is truly above reproach, which is why I have entrusted my life to him and his training methods with self-effacing humility. My heart is still full of kilesas, but those kilesas are very afraid of him, so they don’t dare show their faces in his presence. I believe this is due to my willingness to surrender to him out of fear and respect, an attitude far more powerful than these vile kilesas, which naturally tend to oppose the teacher. Confronted by Ãcariya Mun, they give up completely, not daring to display the same reckless abandon they do when I live with other teachers. If we feel we cannot submit wholeheartedly to his judgment, then we do not belong here under his guidance. Should we persist in staying under those conditions, we will not benefit at all – only harm will come. What more need be said after this incident with the cigarettes.”
Just an unwholesome train of thought in the middle of the night was enough to elicit a stern response from him the next morning. Meeting Ãcariya Mun, the offending monk would be met by his sharp, penetrating gaze, a gaze that seemed to pierce the culprit and tear him to pieces. In a situation like that it was inadvisable to approach him or attempt to help him with his requisites, since he would strictly refuse to allow that monk to do anything for him. It was his indirect way of tormenting the monk’s innate stubbornness. But it is strange how a monk initially felt quite chastened, yet somehow the effect didn’t last long. He felt chastened at the moment he was stung by a severe reprimand; but later, when Ãcariya Mun spoke to him in a normal tone of voice he would let down his guard and make the same mistake again. Despite having no intention of thinking in ways that were harmful to himself, he was simply unable to keep up with his own restive thoughts, which tended to jump from one thing to another quicker than a horde of wild monkeys. Later on, when the same monk went to see Ãcariya Mun again, he could sense immediately that he was not welcome – just the look in Ãcariya Mun’s eyes was enough to make him extremely wary. Even with that, he had yet to fully learn his lesson. After a while, if the dangers of his way of thinking were not brought home again to him, he would inadvertently begin to befriend those harmful thoughts once more, entertaining them as if they were actually something worthwhile. That is why I say that, despite feeling quite chastened, somehow the effect didn’t last long. When he not only felt chastened but also remained very conscious of the fear of revisiting those thoughts, then the positive effects were long-lasting. His mind remained cool, calm, and peaceful throughout. The next time he went to see Ãcariya Mun, he needn’t be so fearful about being taken to task.
My own mind tended to react in a very similar fashion. Being unable to rely on myself alone, I could not allow myself to stray far from my teacher. Living with him I was always fearful and on guard, which prevented my thoughts from deviating from the path of practice. Becoming quickly aware when my mind did stray, I was able to pull it back in time to avoid harmful consequences.
I am absolutely convinced that Ãcariya Mun could read my thoughts. Whether or not he could read other people’s thoughts doesn’t concern me so much. What does concerns me is how he used that ability to mitigate my own stubborn tendencies and teach me a good lesson. There was a time, when I first went to stay with him, that I thought, rather bizarrely: They say that Ãcariya Mun can read other people’s thoughts, that he knows everything we’re thinking. Can this really be true? If it is true, then he needn’t take an interest in everything I’m thinking – I just want to know if he’s aware of what I’m thinking right now. That would be enough. If he does know what I’m thinking at this moment, I will prostrate myself before him. That’s all I ask of him.
Coming face to face with him that evening I could hardly sit still. As his eyes glared directly at me without blinking, I felt in my heart that he was about to shout and point straight at me. When he began speaking to the assembled monks, I was so worried about being singled out and scolded for stubbornly testing him, that I had a hard time paying attention. Before long his voice began cracking like a whip as it rained down blows all around me, brushing past and narrowly missing me time and again until finally the whip lashed into the very core of my being. I became flushed as my body shook uncontrollably. The more my fear mounted, the more agitated I became until all traces of contentment vanished from my heart. While I sat there, his voice kept whipping and lashing at my heart, his words hitting home time and time again until by the end of his talk I could no longer bear the pressure. My heart gave in to him, thinking: I thought as I did simply because I wanted to know if you could truly read other people’s thoughts. I had no intention of disparaging your other virtuous qualities. I now acknowledge that you are a true master in every respect, so I wish to entrust my life to you until the day I die. Please have compassion for me and assist me with your teaching. Please don’t become fed up with me because of this one incident.
Once my heart completely surrendered to him, the fiery tone in his voice began to subside. Finally he concluded by elucidating a basic principle.
“Right and wrong both exist within yourself. Why don’t you take an interest in looking there? What’s the point in meddling in the rights and wrongs of others? Is this the type of thinking that will make you a good, skillful person? Even though you may find out how good or skillful someone else is, if you yourself are neither good nor skillful, then you will never be successful. If you want to know how good other people are, first you must thoroughly examine yourself; then, knowledge about others will come on its own. There is no need to test them to find out. Good, skillful people do not have to resort to such testing. A good person who is truly skillful in Dhamma can know about others without having to test them.”
Ãcariya Mun ended his talk to the monks on this note. I almost fainted at the time, sitting there soaked with sweat. Surrendering to him completely that night, I learned a lesson I’ve never forgotten – never again did I dare to test him out. Had I been as severely chastened about matters concerning my own practice as I was that night about matters concerning Ãcariya Mun, then I would probably have transcended dukkha long ago. But, alas, I have never been able to chasten myself to such good effect, which really rankles me sometimes.
This was another issue that the monks discussed secretly among themselves at their informal meeting, which I also attended. Since this incident involved me personally, I’ve included it here with the story about the cigarettes to highlight the principle that the truth about the nature of Truth exists all around us everywhere, at all times – akãliko. All that’s required is that we practice sincerely until we attain the Truth; then we will surely understand the nature of that Truth, the fullest extent of our understanding being conditioned only by the natural limitations of our inherent abilities. This includes the intrinsic truths, or saccadhamma, as well as all the various forms of extrinsic knowledge. Keep in mind also that people differ in the type and degree of the inherent good qualities they have developed through successive existences, as well as the spiritual goals they have variously set for themselves. But the primary results of magga, phala, and Nibbãna do not differ. These results are the same for everyone who attains them.