01-2 The Sign
混亂的禪相
以下的事件發生在阿姜曼在利普寺修行的期間。
某一次當阿姜曼進入禪定後，他看到了一個奇怪的禪相11。禪相中有一具屍體，死者肯定已經死亡多時。那具屍身腫脹，流膿，周遭還有一灘腐爛溢出的體液。接著，禿鷹和野狗出現，牠們開始爭食這屍體。不一會功夫，屍體已被撕裂、殘骸四散。場面相當混亂，阿姜曼的心受到極大的震撼。
但從那時起，阿姜曼便決定使用這影像作為專注的對象。無論是坐禪、經行、或從事日常活動，阿姜曼都以這樣震撼的影像作為修行業處。有一段期間，這種修行方式似乎進行得很順利；但從某一日開始，屍體竟自行轉變成一個懸浮在空中的半透明圓盤。更特別的是，只要阿姜曼想看清楚圓盤，它表面上的花紋便會開始變化，接著它會呈現出一張張不同的影像出來！阿姜曼試著將注意力集中在影像上，想要了解影像變化是否有特定的模式。然而，阿姜曼發現他愈是專注，影像就會轉變得愈徹底。到最後，阿姜曼得到一個結論，圓盤上的影像是無窮無盡的－圓盤就像是一個萬花筒一樣！
例如，影像可以是阿姜曼自己一個人身在一座高山中。阿姜曼一邊走著，一邊揮舞著一把鋒利的劍。然後，畫面轉變成一道巨大的牆壁與一扇門。阿姜曼推開門往內看，裡面竟然有一座寺廟，大廳裡還有幾名比丘在禪坐。在牆壁附近，他注意到有一個陡峭的山坡，一位隱士住在其中的洞穴裡。山坡上有個運輸工具，是一個由山頂牽繩、可沿著崖面上下拉動的懸吊籃子。他爬進這個像搖籃一般的籃子，接著他被拉上山頂。在山頂上，他發現一艘巨大的中國帆船，裡面有一張方桌，桌子上方懸吊一盞燈籠，所放出的光芒可照亮整個山區。他還看到自己在山頂上吃了一頓大餐…諸如以上種種，內容是千奇百怪。阿姜曼自己說過，那些影像已多到他想記也記不住了！
有整整三個月的時間，阿姜曼都是持續這樣的修行方式。每次心進入定的狀態後，他會刻意讓心退出，好方便去觀察這有著各種影像的圓盤。
儘管用功依舊，阿姜曼並沒有從這種修行方式獲得進展，他不禁懷疑起自己是否修錯方法了。此外，阿姜曼注意到內心的一些改變－他開始對週遭出現的聲音或影像過度敏感。被這取悅、被那敗興，某些事物會讓他很快樂而某些事物會讓他很痛苦。不知不覺間，內心的平衡消失了！
因為心的過度敏感，阿姜曼這才意識到自己的修行方式絕非正途。如果這是正途，為何自己的心感受不到安寧？修行應該要安定內心才對，但在這樣的修行中，阿姜曼只感受到心一時的高興或低落。每一個突如其來的感官刺激都能破壞心的平靜，他簡直與從未修習過禪定的普通人一模一樣。也許這種將注意力放在外在現象的修行方式違背了禪修的基本原則。阿姜曼推論，這應該就是為何他無法在目前的修行中體驗到平靜與快樂的原因。
接著，阿姜曼對自己的修行有了一個新的想法。他將不再專注於外在事物；他會把心導向內，並嚴格禁止心離開自己身體的範疇。就從那一刻起，阿姜曼改正了自己已經習慣的修行方式。
現在，等到以「Buddho」建立起正念之後，阿姜曼會將正念導向身體。他從頭頂開始審視至腳底，再由前胸到後背，最後由內部觀察至外部的皮膚，一遍接著一遍。剛開始時，阿姜曼覺得他適合在經行中進行此修行，他會一邊經行一邊審視著身體。在修行中，阿姜曼時常會專心到忘記時間；偶爾，他必須強迫自己退出經行，入座觀察呼吸，以此作為休息。不過，同樣是禪坐，但阿姜曼會刻意不讓心進入禪定，心沒有別的選擇，只能不斷審視身體的各個部分。同樣的，在他躺下準備入睡時，他依舊不允許心放下手邊的工作。只有等到阿姜曼真的入睡後，心對身體的審視才會停止。
阿姜曼以此方式修行了幾天，接著他感覺到自己已做足準備，他將試著將心收攝至禪定。阿姜曼想知道：他現在的修行適不適合讓心入定？又會是多深的禪定？
在這幾天，阿姜曼刻意不讓心接觸到定中的平靜與安寧，還大大加強了身念處的強度，身與心可說是已處在最佳狀態了。結果一入座後，內心迅速地收攝凝聚。從未如此容易，心在一瞬間便進入了禪定！另外，在進入禪定之前，阿姜曼發覺他的內心漸漸與身體分離，他清楚看到身是身、心是心，兩者截然不同。整個過程中，阿姜曼也發覺自己的正念不若以前的搖擺不定，正念強而有力，且持續到內心進入禪定為止。由於上述的幾項特徵，阿姜曼這才相信他最近的身念處沒有問題，這樣的修行可以做為禪定的前行功課。
從那時起，阿姜曼認真修習身念處，他期許自己能夠精熟到隨心所欲出入禪定。憑著努力不懈，阿姜曼愈來愈熟練此種修行，最後他達成了目標，心牢牢住於禪定之中。之前，阿姜曼浪費了三個月的時間在圓盤與其上的幻象上；現在，阿姜曼終於找到正確的修行方式，並建立起堅若磐石的正念與正定。至此以後，外在世界的事物再也無法影響他了！這個事件讓我們了解到，缺乏一位老師指導的不利之處－行者在獨自摸索的過程中，可能會產生許多錯誤的見解，阿姜曼便是一個例子。請記住，獨自修行是有風險的。最輕微者可能只是多繞一大圈，白浪費心力而已；但也有可能行者會採取極端且偏激的修行方式，最後導致不可逆的身心傷害。
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在阿姜曼開始托缽遊行的最初幾年，泰國民眾根本沒聽過什麼是頭陀遊行，也沒有人有興趣想要了解。人們用異樣的眼光看待頭陀遊行，甚至認為這不是佛陀所教導，比丘根本不該遊行。
那時候，只要地平線上出現一位頭陀比丘的身影，這就足夠讓全村落的居民陷入驚慌！人們害怕自己招惹上厄運，離家不遠者會跑回家關上門窗；靠樹林較近者則會躲進樹林的隱密之處。人們就是不敢留在原處問候或招呼比丘。因此，頭陀比丘在陌生區域遊行時，幾乎不會與當地民眾照到面，遑論是詢問人們該往哪個方向前進。
鄉村婦女們經常帶著年幼孩子一起出門。有些人會到附近山坡上採集可食用的野草野菜，有些人則會在附近池塘裡捕捉魚蝦。若這時有人看到一群頭陀比丘走過來，他們便會以驚慌的語氣喊叫：「頭陀比丘！頭陀比丘走過來了！」。聽到喊叫聲，所有人都會放下工作，趕緊去找個安全的地方躲起來。他們顧不得自己的工具，竹簍或鐮刀都是隨手丟棄在地上。這些器具可能會因跌落而損壞，但村民們無心理會，每個人都只是一溜煙地跑進樹林裡。若離家不遠，他們會乾脆跑回家躲著。
孩童們則是完全搞不清狀況。看到媽媽一邊尖叫一邊逃跑之後，他們會開始哭泣並吵著要媽媽回來。較大一些的孩子們可能會跟著媽媽一起跑，但他們追不上媽媽的步伐，結果就是困惑地在田野間跑過來又跑過去。儘管自己的孩子們還留在原地，這些媽媽們仍然躲在樹林裡，不敢出去把孩子帶回來。他們的驚慌失措實在是太過誇張，變得有些荒謬戲劇的意味；但另一方面，看到無辜孩子們驚恐地哭著叫著，每個人都會感到有些不忍心。
顯然這樣的場面相當尷尬，所以頭陀比丘們會加快腳步離開，他們擔心留在現場太久會引起更多的恐慌。雖然極不可能，若有比丘試著接近孩童，這舉動肯定會讓場面完全失控。孩童們會瘋狂尖叫、並會不顧一切地向樹林裡逃去，整個森林都將騷動不已。另一方面，躲在樹林後方的母親們也不好過。因為恐懼，她們全都躲在一起，可能還在劇烈顫抖著。她們既害怕頭陀比丘們、又擔憂自己的孩子們走失，她們只能祈禱頭陀比丘們趕快走出視線之外。
比丘們終於離開後，這又會引起另一陣的騷動。躲起來的母親們從樹林裡衝出，她們要趕緊找到自己的孩子們。孩子們一看見媽媽，同樣會又哭又叫地往媽媽衝去。等到家庭成員都平安團聚之後，她們表現得就像久別之後的重逢。每個人都停不下嘴巴，互相詢問有沒有怎麼樣。最後，她們還會嘲笑彼此在頭陀比丘出現時的驚慌失措呢！
在阿姜曼開始遊行的最初幾年，以上情況經常發生。一般民眾對頭陀比丘是一無所知，看到後只想趕緊逃離現場而已；婦女與孩童們還可能會因為看到頭陀比丘而當場嚇哭呢！人們會有這些表現也不是沒有原因的：第一，頭陀比丘們的言行舉止比一般比丘還要嚴肅拘謹。畢竟他們才走到一個新的村莊，他們是不可能對沒有長時間相處過、知道如何接待比丘的一般民眾表現出過多的熟稔的。第二，頭陀比丘的長袍與隨身物品都是土黃色，這顏色是由菠蘿蜜樹樹心製成的染料所上的。這顏色無疑會引起注意－可惜它常常激發起恐懼，而非人們虔誠之心意。
儘管頭陀比丘的衣服與物品看似怪異，但這些完全符合佛教的正法律。當比丘們實踐梵行傳統、由一地托缽遊行至另一地時，比丘們就是身穿這些菠蘿蜜色的長袍。同時間，他們的肩上一邊背著一隻較正常雨傘大得多的傘帳13，另一邊則是背著自己的缽。若有幾位比丘一起遊行，他們便會排成一排棕黃色的隊伍。對頭陀遊行不了解的人們來說，這樣的隊伍實在是有些怪異。
遊行到一個安靜且適合禪修的村落後，頭陀比丘們會在村落外圍的樹林裡居住一段日子，好讓當地居民有機會了解他們。比丘們每日會進入村落裡托缽，而村民們在布施食物之外或許還會請教問題。從問答之中，村民們必然會發現這些比丘們說話極有條理且言之有物。若能夠時時親近，村民們的內心一定會受到正法的吸引，信根自然在心中滋長。等到內心已認識正法後，心中舊有的懷疑與偏見將會被剔除，取而代之的是對正法、對頭陀比丘的淨信心。一段時日之後，人們將被比丘們的心境與言行完全折服。以後，只要見到在路上行走的頭陀比丘們，這些人們的心中滿滿都是虔誠與欲親近之情。在那早期的年代，這種心靈悸動的經驗就隨著四處行腳的頭陀比丘，慢慢傳遍整個泰國鄉村。
頭陀比丘是一群實踐梵行傳統的出家人。他們不畏艱難，托缽遊行到每一個偏遠地區。他們期許自己能為人們釐清疑惑，能讓人們認識正法。頭陀比丘們不主動宣傳、不會依靠大眾媒體宣揚教法；相反地，他們是以可為典範的言行舉止自然地感化民眾。14
每一位頭陀比丘都會認真看待頭陀遊行，他們認為這是修行中不可缺少的項目。頭陀比丘們在各地遊行，最喜好的就是在山區或森林裡遊行，因為僻靜的環境有助於身心之安寧。同樣的，阿姜曼亦相當重視頭陀遊行。每一年雨安居結束後，阿姜曼便開始遊行，他會徒步走過泰國的各個森林與山區。或許有人會擔心托缽與乞食的問題，但不論走到多麼偏僻之處，阿姜曼總還可以找到一些聚落，堪能維持一日之所需。在整個泰國，阿姜曼最喜愛的遊行地點是泰國東北地區。其中的那空拍儂、色軍、烏隆、廊開、黎、和隆賽等府；另外，湄公河另一側屬於寮國之區域，如他曲、永珍、琅勃拉邦，也都是阿姜曼認為適合遊行的區域。這些地區有著大片的森林與山地，是頭陀遊行的最佳環境。有志體驗梵行生活的修行者，可以前往這些地方進行清修。
無論身在何處，阿姜曼總是專注在自己的工作之上：淬煉並精進禪修。阿姜曼深知這項工作便是他一生的職志。
有些比丘喜歡參與公眾事物，譬如籌劃興建、運作寺院等等。阿姜曼天性不喜歡這些事物，他只希望自己專注在禪修之上。阿姜曼盡量不與同修比丘說話聊天，更別說是與一般民眾交往了。他不關心社會的風氣脈動，只注重自己的修行－這種遠離世俗的生活方式，讓阿姜曼集中所有氣力在同一項任務上：超越苦。15阿姜曼完全知道他為何要出家，也願意為此付出一切。他絕不想偷懶懈怠，欺騙自己也欺騙他人。
現代人是難以想像阿姜曼為了修行而付出了多少氣力、耐力、與警覺心。在精勤努力下，阿姜曼的禪定力與慧力穩定成長，不曾出現過跌宕起伏的現象。
從知道身念處正確的修行方法、並知道身念處有助於禪定之後，阿姜曼時時刻刻都在修習。只要自己仍未入睡，阿姜曼會一遍又一遍地檢視自己的身體。他觀察身體各個部位，先巨觀再開始微觀。無數練習之後，阿姜曼變得精熟於使用智慧之刃解剖身體。無論從哪個方位下刀，阿姜曼都能夠將各個器官切成碎塊。最後，他還可以繼續切割各個組織與細胞，直到所有一切都解析為四大元素為止。
憑著努力不懈，阿姜曼在禪修上持續進展，他的心證得愈來愈精妙寧靜的境界。
同時間，阿姜曼徒步走過泰國廣大的森林與山區。到合適的地點時，他會在當地多留幾天，並加強自己的修行強度。但就算是一般的日子，阿姜曼也不會放寬標準，他嚴格要求自己一切行為符合比丘之威儀，這包括了托缽行走、打掃地面、清洗痰盂、縫補或替長袍染色、進食、甚至只是單純地伸展雙腿等等活動。只有在睡覺時，阿姜曼才會稍微放下警戒；然而對他而言，睡眠仍不是假期－阿姜曼只要察覺自己快要清醒時，他便會立刻起床。阿姜曼不允許自己習慣於偷懶怠惰，他要讓精進完全融入內心並成為個性裡的一部分。所以，睡眠中只要稍有意識，阿姜曼便會起身，洗臉，整理衣服後開始禪修。
剛起床時，阿姜曼會評估自己的狀況。若依然昏沉，阿姜曼會避免禪坐以免入座後睡著。此時，阿姜曼會選擇經行，並採取較大的步伐。阿姜曼知道昏沉可能在正念中斷的任一瞬間取得主導權。所以若大步行走無法提神，他會加快腳步好讓自己更精神些。只有等到睡意消失且身體開始疲倦後，阿姜曼才會離開經行步道，入座並禪坐到天亮。
等到天已經明亮後，阿姜曼便開始準備托缽之事宜。阿姜曼穿好下衣、上衣、與外袍，確定衣著整齊後才會離開營地。他一邊肩膀背著一個背袋，袋子裡面裝著他的缽。阿姜曼會走到最近的村莊托缽，一路上都維持著行走之威儀，並時時保持正念。基本上，阿姜曼是將托缽過程當作是經行的一部分，每跨出一步他都會重新把心向內聚集。這樣做，他的心便不會向外逃離，而充滿誘惑的外在事物也就沒有機會勾住他的心了。
等到托缽完，阿姜曼會先走回營地或寺院後才開始吃缽內食物。阿姜曼奉持一缽食，所以他只會吃自己在村莊乞得的食物，他不接受別的比丘眾分給他、或是信眾拿到寺院供養的食物。只有在晚年身體極虛弱時，阿姜曼才放寬標準，願意接受信眾在寺院外圍供養的食物。在那之前，阿姜曼完全只吃自己走至村莊乞得的食物而已。
同樣的，吃飯也是另一項重要的修行。阿姜曼坐定後不會立刻進食，他會觀察缽內食物，並開始思惟食物之意義16。阿姜曼知道，飢餓常常會讓內心生起無法克制的渴望，那是心中的地獄之火。所以每次用餐前，阿姜曼一定會先滅掉心中的貪念後才開始進食。若用餐前不先思惟，那麼行者極有可能會迷失在甜美滋味裡，或許就此屈服在貪欲之下。行者應該要知道食物的本質：不論多麼美味多麼誘人，食物就只是四大元素的組合，而這必將腐壞變異17。阿姜曼每次用餐前都會先作思惟，而且他還會以正念觀察自己的咀嚼動作，直到用餐完畢。這樣做，阿姜曼完全不給貪欲任何機會。接著，阿姜曼洗淨缽，擦乾並在陽光下曝曬。等到乾燥後，阿姜曼用布蓋住缽並放置在適當位置。接下來，就又是另一場與貪瞋癡的戰鬥了。梵行生活是一連串不停的戰鬥，行者必須持續攻擊貪瞋癡，直到獲得完全的勝利為止。
我們必須了解，摧毀貪瞋癡煩惱是一件極其艱難的工作，世界上沒有事物能與之相提並論。
人們會發現，縱使一開始如何立志要把煩惱剁成碎片，但煩惱們總能巧妙地閃開攻擊，並將攻擊導回我們身上。結果，我們就像是在攻擊自己，只是讓自己增加煩惱與痛苦。幾次嘗試後，人們便不想培育良善德行，不想再刁難自己了。世上或許真有人們能夠看清貪瞋癡之危害，也曾想過要與它們劃清界線；但人們卻拿不出果斷措施，總是虎頭蛇尾。人們只擔心與貪瞋癡作對自己會不會怎麼樣？對抗過程會不會太辛苦？結果，理想就只是理想，煩惱們則是打遍天下無敵手，穩居心中的王座。可悲的是，人們就算想對抗貪瞋癡，也不知道能請教誰？於是，三界眾生只能對他們的統治者卑躬屈膝，唯命是從。在這漫長歲月裡，佛陀終於出現了！三界中唯有佛陀發現了擊敗煩惱的方法－憑著正念與智慧，佛陀徹底擊敗了貪瞋癡，內心再沒有一絲污垢與煩惱。
完成這驚天動地的成就後，佛陀將注意力轉向世間，他要為眾生留下寶貴的教法。佛陀在三界宣說佛法，教導新進比丘們走上同一條他曾經走過的成聖道路。於是，比丘們得以照著佛陀的示範解說，在聖道安穩地前進。經由精勤修行，比丘們擊潰一個又一個的煩惱，完備了各項能力。而在抵達終點之前，比丘必然會向煩惱們發動最後一次的攻擊，那也是致命的一擊！之後，他們便徹底根除了煩惱，心中永不再現貪瞋癡。此時，這些聖弟子們已走到了聖道的終點，證得無上涅槃，成為三界眾生都該合掌恭敬的阿羅漢聖者。
阿姜曼是另一位立志要走完聖道的佛陀弟子。毋庸置疑，阿姜曼擁有不可動搖的信念與決心。阿姜曼絕不是口頭說說而已，他認真執行每一項頭陀比丘該做的工作。吃完早餐後，他立刻進入森林開始經行，寧靜的環境有助於內心的安寧。阿姜曼會先進行經行，接著再進行禪坐，每一個時刻都不可放掉。阿姜曼盡一切心力修行，只在身心都顯露疲態後，他才可能暫停並短暫休息；待體力恢復後，他會立刻起身攻擊那造成無盡輪迴的貪瞋癡煩惱。在這樣的攻擊之下，貪瞋癡只能一路敗逃，它們找不到可嘲弄阿姜曼的機會。
在這一段時期，阿姜曼將修行的重點放在禪定與觀智的培育上。除了在禪定上不斷突破外，阿姜曼也孜孜不倦地練習觀智。練習到後來，只要選定對象，心便能持續且多方面地剖析所選擇的對象。就這樣，阿姜曼同步培育智慧與禪定，始終保持著內心的愉悅與寧靜。
修行當然不可能一帆風順，每位行者都有遭遇難關的時候。同樣地，阿姜曼時常會卡在某些關卡上，而且他常常是一個人修行，身旁沒有老師可以請益。在這種情形下，阿姜曼必須花費更多的時間才能找到解決之道。他會一一檢視自己的習慣或觀念，找出可能的絆腳石後再將之移除。若置之不理，它們一定會在日後造成更大的危害。相較於自行摸索，依循老師的教導可能是更有效率的修行方式。老師適時的指導能夠避免行者走上冤枉路，讓行者更早找出問題的解決之道。阿姜曼親身經歷過獨自修行之缺失，或許這就是日後他總會對我們強調善知識的緣由，他也絕不鼓勵弟子們太早便開始獨自一人修行。
11. 行者將原本四散的心識流匯聚於同一處，這即是心的收攝凝聚。一般情況下，我們的心會受到煩惱的影響，將心識分散至各個感官器官（眼耳鼻舌身意），並產生各種與之相關的心理活動（譬如受想行識）。禪定是一種將心識流匯聚在同一處的練習，而當心識聚集後，行者將會生起完全靜止與寧靜的心境。「匯聚」並不需要行者出力將心識流捉回並限制在同一處，心識可以待在各個感官或心理活動中，只要它們全都有著「往同一件事物匯聚」的趨向即可。在這種情況下，心將會對自身所選定的對象產生興趣；換言之，心將會自我吸引。等到心識凝聚後，行者將會體驗到純粹與和諧，其間的美妙已非文字所能形容。
12. 禪相是禪定過程中，禪者心中自行生起的一種影像。
13. 傘帳是一種手工縫製的大型雨傘。打開傘後，比丘可以將傘掛在適當高度的樹枝，傘面邊緣加掛上一圈特製的布，布面向下延伸直至地面，形成一個圓柱形的內部空間。除了隔絕蚊蟲之外，傘帳還有部分的防風防雨功能，比丘可在裡面禪坐或躺著休息。
14. 適當的言行舉止（Sãmïcikamma）。
15. 三界中一切因緣而生的事物本質上都是「不圓滿」的，因此它們都可說成是「苦」。依據其程度與面向，苦可以呈現為疼痛、不適、不滿、心煩、沮喪、悲傷等等。本質上來說，苦是內在的不滿足感，它能夠破壞一切美好的經驗。世界上的事物都會變化，它們都是不可靠且不堅固的事物；因此，輪迴中的一切都是「苦」。一開始，佛陀也是觀察到「苦」，才開始立志修行。證悟之後，佛陀教導比丘們必須精勤修行，只要除去苦的成因（貪瞋癡），便能夠達成苦滅的終極目標。
16. 進食前的思惟。依照教導，比丘們必須時時思惟自己所擁有的生活必須品。精美與否不是重點，重點在於物品能夠援助比丘的修行生活。食物也是其中的一項，食物的如理思惟如下：
取用缽內食物之前，比丘應先告訴自己該謹慎進食，不該迷失在食物美妙滋味、不該為了健壯外型美觀等等因素而取用食物。比丘進食的目的只為了維持一個能夠修行的身體，也唯有修行才能終結所有的痛苦。比丘還應該思惟：我準備要進食以去除原有的飢餓感，但我也必須避免新的苦受因進食而起（譬如吃得過飽），我必須依中道前進，不得隨便而遭譏嫌。
17. 所有食物都具備了酸敗腐臭的本質（Paåikkýla）。只要被嘴巴咀嚼並吞下肚後，不論原本多麼美觀可口，所有食物都會混成一團噁心的粥狀物。並且在消化酵素的作用下，巨觀的食物會漸漸被分解成為細小的醣類、脂肪、蛋白質等等，這些才是取用食物的真實情況。
At one point during his meditation training at Wat Liap, Ãcariya Mun’s citta ‘converged’ into a state of calm 11 and a vision arose spontaneously. The mental image was of a dead body laid out before him, bloated, oozing pus, and seeping with bodily fluids. Vultures and dogs were fighting over the corpse, tearing into the rotting flesh and flinging it around, until what remained was all scattered about. The whole scene was unimaginably disgusting, and he was appalled.
From then on, Ãcariya Mun constantly used this image as a mental object to contemplate at all times – whether sitting in samãdhi, walking in meditation, or engaging in other daily activities. He continued in this manner until, one day, the image of the corpse changed into a translucent disk that appeared suspended before him. The more he focused intensely on the disk, the more it changed its appearance without pause. The more he tried to follow, the more it altered its form so that he found it impossible to tell where the series of images would end. The more he investigated the visions, the more they continued to change in character – ad infinitum. For example, the disk became a tall mountain range where Ãcariya Mun found himself walking, brandishing a sharp sword and wearing shoes. Then, a massive wall with a gate appeared. He opened the gate to look inside and saw a monastery where several monks were sitting in meditation. Near the wall he saw a steep cliff with a cave where a hermit was living. He noticed a conveyance, shaped like a cradle and hanging down the face of the cliff by a rope. Climbing into the cradle-like conveyance, he was drawn up to the mountain peak. At the summit, he found a large Chinese junk with a square table inside, and a hanging lantern that cast a luminescent glow upon the whole mountain terrain. He found himself eating a meal on the mountain peak… and so on, and so forth, until it was impossible to see an end to it all. Ãcariya Mun said that all the images he experienced in this manner were far too numerous to recall.
For a full three months, Ãcariya Mun continued to meditate in this way. Each time when he dropped into samãdhi, he withdrew from it to continue his investigation of the translucent disk which just kept giving him a seemingly endless series of images. However, he did not receive enough beneficial results from this to be convinced that this was the correct method. For after practicing in this manner, he was oversensitive to the common sights and sounds around him. Pleased by this and disappointed by that, he liked some things and hated others. It seemed that he could never find a stable sense of balance.
Because of this sensitivity, he came to believe that the samãdhi which he practiced was definitely the wrong path to follow. If it were really correct, why did he fail to experience peace and calm consistently in his practice? On the contrary, his mind felt distracted and unsettled, influenced by many sense objects that it encountered – much like a person who had never undergone any meditation training at all. Perhaps the practice of directing his attention outwards towards external phenomena violated the fundamental principles of meditation. Maybe this was the reason he failed to gain the promised benefits of inner peace and happiness.
Thus, Ãcariya Mun came to a new understanding about himself. Instead of focusing his mind on external matters, he brought his citta back inside, within the confines of his own physical body. From then on, his investigations were centered only on his own body.
Keeping a sharp mindfulness, he examined the body from top to bottom, side to side, inside out and throughout; every body part and every aspect. In the beginning, he preferred to conduct his examinations while walking in meditation, pacing back and forth in deep thought. Sometimes he needed to rest his body from these exertions. So, he sat in samãdhi for awhile, though he absolutely refused to let his citta ‘converge’ into its habitual state of calm. Rather, he forced it to stay put within the body’s domain. The citta had no other choice but to travel around the many parts of the body and probe into them. When it was time for him to lie down, the investigation continued inside his mind until he fell asleep.
He meditated like this for several days until he felt ready to sit in samãdhi and try to attain a state of calm with his newly discovered method. He challenged himself to find out what state of calm the citta could attain. Deprived of peace for many days now, and having begun the intense training associated with body contemplation, his citta ‘converged’ rapidly into a calm state with unprecedented ease. He knew with certainty that he had the correct method: for, when his citta ‘converged’ this time, his body appeared to be separated from himself. It seemed to split into two at that moment. Mindfulness was in force during the entire time, right to the moment that the citta dropped into samãdhi. It didn’t wander and waver about as it had previously. Thus, Ãcariya Mun was convinced that his newfound method was the right one for the preliminary work of meditation practice.
From then on, he continued to religiously practice body contemplation until he could attain a state of calm whenever he wanted. With persistence, he gradually became more and more skilled in this method, until the citta was firmly anchored in samãdhi. He had wasted three whole months chasing the disk and its illusions. But now, his mindfulness no longer abandoned him, and therefore, he was no longer adversely affected by the influences around him. This whole episode clearly shows the disadvantages of not having a wise teacher to guide one. Misjudgments occur without timely advice and direction in meditation. Ãcariya Mun was a perfect example of this. Having no teacher can lead to costly mistakes that can easily harm the meditator, or, at the very least, delay his progress.
DURING ÃCARIYA MUN’S early years as a wandering monk, people showed little interest in the practice of kammaååhãna meditation. Many regarded it as something strange, even alien to Buddhism, having no legitimate place in the life of a monk. Back then, a dhutanga monk, walking in the distance on the far side of a field, was enough to send country folk into a panic. Being fearful, those still close to the village quickly ran home. Those walking near the forest ran into the thick foliage to hide, being too scared to stand their ground or greet the monks. Thus, dhutanga monks, wandering in unfamiliar regions during their travels, seldom had a chance to ask the locals for much needed directions.
Women from the countryside often took their small children on excursions into the surrounding hills to pick wild herbs and edible plants, or to fish in outlying ponds. Suddenly spotting a party of dhutanga monks walking toward them, they would yell to each other in alarm, “Dhamma monks! Dhamma monks are coming!” With that they threw their baskets and other gear to the ground with a thud, and frantically rushed to find a safe hiding-place. Their discarded belongings could have been damaged or broken when flung to the ground, but they took no notice; everyone simply fled into the nearby forest, or if close by, to their village homes.
Meanwhile the children, who had no idea what was happening, started crying and pleading for help when they saw their mothers scream and run away. Too slow to keep pace with the adults, the little ones raced around in confusion. Stranded, they ran back and forth in the open field while their mothers remained in the forest, too frightened to emerge and retrieve them. An amusing scene of needless panic, but at the same time pitiful: to see innocent children so frightened, running in circles, desperately crying in search of their mothers.
Obviously the situation didn’t look good, so the dhutanga monks hurried past lest their prolonged presence provoke even more hysteria. Had they made any attempt to approach the children, the incident might have gotten out of control with terrified kids frantically scattering in all directions, their shrill screams ringing through the forest. In the meantime, their anxious mothers huddled, trembling, behind the trees, afraid of the ‘Dhamma monks’ and, at the same time, afraid that their children might flee in all directions. They watched nervously until the monks were out of sight.
When the monks finally disappeared, a big commotion erupted as mothers and children dashed excitedly about, trying to find one another. By the time the whole group was safely reunited, it seemed as though the entire village had disbanded for awhile. The reunion was accompanied by a hubbub of chatter, everybody laughing about the sudden appearance of the ‘Dhamma monks’ and the chaos that followed.
Such occurrences were common in those early years: women and children were terrified because they had never before seen dhutanga kammaååhãna monks. Ordinarily people knew nothing about them and showed little interest, except to flee at their sight. There are several possible reasons for this. Firstly, their appearance was rather austere and reserved. They were unlikely to show much familiarity with anyone they hadn’t personally known for a long time; someone who knew their habits well. Also, their robes and other requisites were an ochre color from dye made from the heartwood of the jackfruit tree – a color that was striking but had a tendency to inspire more fear than devotion.
These jackfruit-colored robes were worn by dhutanga monks as they wandered from place to place practicing the ascetic way of life. They carried their umbrella-tents,13 which were considerably larger than ordinary umbrellas, slung over one shoulder. Over the other shoulder they carried their alms bowls. Walking in single file and dressed in their yellowish-brown robes, they were an eye-catching sight to those as yet unfamiliar with their mode of practice. Finding a quiet spot, conducive to meditation, dhutanga monks settled for a while in the outlying forests of rural communities, allowing the locals a chance to get better acquainted with them. By listening to their teachings, questioning them, and receiving their advice, people’s lives benefited in so many ways. Gradually over time, their hearts grew to accept the reasonable explanations they heard, and faith issued naturally on its own. With a belief in Dhamma thus instilled in their hearts, old suspicions died away to be replaced by a reverence for the monks whose teachings made such an impression. Then, to those well acquainted with their peaceful temperament and exemplary conduct, the mere sight of monks walking across the countryside inspired devotion. During that early period, such enlightening experiences were shared by country people all over Thailand.
Traveling far and wide, and determined to practice correctly for the sake of Dhamma, dhutanga monks always managed to impress people and do them great service. They didn’t depend on publicity to get out their message. They relied instead on their exemplary behavior 14 as a natural means of gaining public interest.
A dhutanga monk who is concentrated on Dhamma considers wandering in search of seclusion to be an indispensable part of his personal practice. Secluded places offer his mind and body a calm, quiet environment. So it was with Ãcariya Mun. Each year at the end of the rainy season retreat he started traveling, hiking through forests and mountains in locales where he found just enough small villages to support his daily almsround. More than any other part of the country, he enjoyed wandering in Thailand’s Northeast region. Among his favorites were the vast forests and mountain ranges in the provinces of Nakhon Phanom, Sakon Nakhon, Udon Thani, Nong Khai, Loei, and Lom Sak; or on the Laotian side of the Mekong River in such places as Tha Khek, Vientiane, and Luang Prabang. Those locations with their huge tracts of forest and mountainous terrain were ideally suited to practicing the ascetic way of life.
Wherever he was, whatever the time of day, Ãcariya Mun’s primary focus remained the same: working tirelessly to improve his meditation practice. He knew that this was his most important task in life. By nature, he disliked involvement in monastic building projects. He preferred to concentrate exclusively on the inner work of meditative development. He avoided socializing with fellow monks and remained aloof from civil society, much preferring life alone – a style of living that allowed him the freedom to focus all his attention and energy on one main task: transcending dukkha.15 Earnestness and sincerity characterized everything he did: never deceiving himself, he never misled others.
The incredible energy, endurance, and circumspection that he put into his practice was truly amazing. Qualities such as these helped to ensure that samãdhi and wisdom steadily progressed, never showing any signs of decline. Since the day he first discovered body contemplation to be the right method for the preliminary work of meditation, he kept that contemplation always in mind. Assiduously maintaining that method, repeatedly investigating his body, over and over again, he became very skilled at mentally dissecting the various body parts, large and small, and then breaking them apart with wisdom. Eventually, he could dissect his entire body at will and then reduce the whole lot to its constituent elements.
Through perseverance, Ãcariya Mun steadily and increasingly attained more peaceful and calmer states of mind. He wandered through forests and over mountains, stopping at suitable locations to intensify his practice; but, never did he relax the persistent effort he put into all his activities. Whether walking for alms, sweeping the grounds, washing a spittoon, sewing or dying his robes, eating a meal, or simply stretching his legs, he was aware of striving to perfect himself at every waking moment and in all activities, without exception. Only when the time came to sleep did he relent. Even then, he resolved to get up immediately, without hesitation, as soon as he awoke. He made sure that this habit became ingrained in his character. The moment he was conscious of being awake, he rose quickly, washed his face, and resumed his meditation practice. If he still felt sleepy, he refused to sit in meditation right away for fear of nodding off to sleep again. Instead, he practiced walking meditation, striding back and forth to dispel the drowsiness that threatened to overtake him at the slightest lapse in vigilance. If walking slowly proved ineffective, he sought to invigorate himself by quickening his pace. Only when all drowsiness disappeared and he began to feel tired did he leave his meditation track to sit down to continue meditating until dawn.
Shortly after dawn, he prepared to go on his almsround. Wearing his lower robe, placing his under and upper robes together and wrapped about him, his alms bowl hanging from his shoulder by a strap, he walked to the nearest village in a self-composed manner, careful to maintain mindfulness the entire way. Considering his hike to and from the village a form of walking meditation, he focused his attention inward every step of the way, insuring that his mind did not venture out to become involved with any emotionally-charged sense object along the route. Returning to his campsite, or the monastery where he resided, he arranged the food he had received in his alms bowl. As a matter of principle, he ate only the food he was offered in the village, refusing to accept any food brought to him afterward. Only much later, in his very old age, did he relax this practice somewhat, agreeing to accept food that the faithful offered him in the monastery. During his early years, he ate only the food he had received in his alms bowl.
With everything to be eaten placed in the bowl, he sat contemplating the true purpose of the food 16 he was about to eat as a means of dousing the inner fires of hell; that is to say, any craving for food that might arise due to hunger. Otherwise, the mind might succumb to the power of craving and indulge in the fine taste of food, when in fact, it should be reflecting on food’s essential qualities: how all food, being simply a composition of gross elements, is inherently disgusting by its very nature.17 With this thought firmly fixed in his mind, he chewed his food mindfully to deny any opening to craving until he had finished the meal. Afterwards, he washed the bowl, wiped it dry, exposed it to direct sunlight for a few minutes, then replaced it in its cloth covering, and put it neatly away in its proper place. Then, it was time once again to resume the task of battling the kilesas, with the aim of destroying them gradually until they were thoroughly defeated and unable ever again to trouble his mind.
It must be understood, however, that the business of destroying kilesas is an inexpressibly difficult task to accomplish. For though we may be determined to burn the kilesas to ashes, what invariably tends to happen is that the kilesas turn around and burn us, causing us so much hardship that we quickly abandon those same virtuous qualities that we meant to develop. We clearly see this negative impact and want to get rid of the kilesas; but then, we undermine our noble purpose by failing to act decisively against them, fearing that the difficulties of such action will prove too painful. Unopposed, the kilesas become lord masters of our hearts, pushing their way in and claiming our hearts as their exclusive domain. Sadly, very few people in this world possess the knowledge and understanding to counteract these defilements. Hence, living beings throughout the three worlds of existence are forever surrendering to their dominance. Only the Lord Buddha discovered the way to completely cleanse his heart of them: never again did they defeat him.
After achieving that comprehensive victory, the Lord Buddha compassionately turned his attention to teaching the way, proclaiming the Dhamma to his disciples and inspiring them to resolutely follow the same Noble Path that he had taken. Practicing thus, they were able to emulate his supreme achievement, reaching the very end of the Noble Path, the highest attainment: Nibbãna. Dealing the all-powerful kilesas a fatal blow, these Noble individuals eradicated them from their hearts forever. Having extinguished their kilesas, they became those Arahant disciples that people the world over have worshipped with such devotion ever since.
Ãcariya Mun was another Noble individual following in the footsteps of the Lord Buddha. He truly possessed unshakable faith and uncompromising resolve – he didn’t merely talk about them. When the morning meal was over, he immediately entered the forest to begin walking meditation in those peaceful surroundings that were so conducive to calm and inner happiness. First walking, later sitting, he pursued his meditation until he felt the time was right to take a short rest. His strength renewed, he resumed his attack on the kilesas, creators of the endless cycle of existence. With such determination and steadfast application to the task, the kilesas were never given reason to scoff at Ãcariya Mun’s efforts. While practicing samãdhi intensively, he also worked tirelessly to develop insight, his wisdom revolving relentlessly around whatever object he was investigating. In that way, samãdhi and vipassanã were developed in tandem, neither one lagging behind the other; and his heart remained peaceful and contented in his practice.
Still, periods of slow progress were inevitable, for he had no one to advise him when he got stuck. Often he spent many days working his way through a specific problem, painstakingly figuring out the solution for himself. He was obliged to exhaustively investigate these stumbling blocks in his practice, examining every facet carefully, because they were a hindrance to his progress and also potentially dangerous. In such situations, the advice of a good teacher can be invaluable, helping the meditator to advance quickly and confidently without wasting time. For this reason, it’s very important that meditators have a kalyãõamitta. Ãcariya Mun personally experienced the drawbacks of not having such a wise friend to give him timely advice, insisting that it was a definite disadvantage.