01-4 Sarika Cave
沙里卡洞穴
阿姜曼有整整三年的時間都待在沙里卡洞穴修行。修行生涯中許多最特別、最不可思議的事件都發生在沙里卡，那段時光肯定對阿姜曼意義重大。
就我所知，阿姜曼是先走到班哥魯村，之後才進入沙里卡洞穴修行。班哥魯村是離沙里卡最近的一個聚落，可說是到訪者的必經之地。到了聚落後，阿姜曼請問村民們沙里卡洞穴位於何處？也告訴他們他將會住在洞穴一段時間。
聽到後，村民們立刻警告阿姜曼洞穴裡住著一位大力鬼神，祂可不喜歡被人類打擾！他們還說，除非梵行白潔如月，否則沒有比丘能夠住在洞穴裡。之前曾去過的比丘，不用兩天他們就會染上怪疾－一些人甚至還來不及下山診治便死亡了！他們告訴阿姜曼，那位大力鬼神統治整個山區，而且祂的脾氣不好，祂不喜歡人類擅自闖入－就算是比丘也不例外。
住進洞穴者一定會遭遇到不幸，許多人最終會因此而死亡。若有比丘號稱自己能夠降魔驅鬼，祂更是有興趣去測量他們的斤兩。毫無意外，這些人最後都染上了怪病而且都莫名奇妙地死亡。村民們擔心阿姜曼會遇上相同的事情，他們懇請阿姜曼不要前往洞穴修行。
對這位大力鬼神感到好奇，阿姜曼又多詢問了一些。村民們補充說，住進洞穴者通常在第一天就會看到一些奇怪的跡象。當夜，他們會發現自己難以入睡，入睡後則惡夢不斷。特別的是，他們的夢境都大同小異：在夢中，他們會看到一個巨大、全身黝黑的靈體站在他們的面前。惡靈面露凶光，他會告訴你這附近都由他管轄，他的話就是聖旨，而他不允許人類住在這裡，馬上從這山洞滾出去。若再繼續住下去，他便會讓你死無葬身之地。
不過，這靈體也說過，他可以接受一些人住進山洞裡，但那必須是充滿慈心、德行完美、且樂於與眾生分享功德的聖者。若有這樣的聖者，他歡迎他們居住；甚至他還會守護並頂禮這些聖者，但他絕不允許狹隘、自私、充滿惡行的人類住進這山洞裡。
住進去的比丘們會發覺全身不對勁，像是有人壓著胸口讓他們無法自在呼吸。不用多久，比丘們便會被死亡的恐懼擊倒，他們會逃命似的趕緊離開。至今為止，沒有人能夠長居在洞穴裡－最長的記錄只有兩天！而且，每一個人都是心神不寧、渾身顫抖地爬下山來。遇到我們這些村民時，他們一臉驚恐，喃喃說著世上真有惡靈存在！其實，這些比丘是幸運的，他們學到了教訓，離開後就不再回來；有些比丘則是根本沒有走出來的機會呢！
村民們不願阿姜曼成為下一位受害者，他們極力勸阻阿姜曼上山。
阿姜曼倒是對村民們的話感到好奇。阿姜曼問，為何會沒有走出來的機會呢？村民們回答，一些比丘就這樣死在山洞裡，當然沒有機會了！
接著，他們說起一個最近才發生過的事件：有四位看似道行很高的比丘才橫死在山洞裡。諷刺的是，其中一人進入山洞前，他還向村民們誇口說他什麼都不怕。他說他學過一個能制伏各類妖魔鬼怪的法術，口袋裡還有許多威力強大的咒語呢！他相信沒有任何鬼神能夠傷到他一根寒毛。
村民們一再說，希望他們換個地方修行；然而比丘們總是堅持他們什麼都不怕，一定要去山洞裡修行。村民們最後也沒有辦法，只好告訴他們沙里卡洞穴的位置。結果去到洞穴後，他們就開始頭痛、胃痛、發高燒、難以入睡、整夜惡夢不斷。雖然他們後來也知道事情的嚴重性，但一切已來不及了。
這些年來，許許多多的比丘曾經到過這個洞穴，但是結果最後都是如此－不是死亡，就是火速逃離現場。最近的一次，竟然有多達四位的比丘過世！當然，村民們無法確定是否真有惡靈作祟，或許有什麼別的原因可以說明一切。但不容否認的是，村民們可以感受到洞穴附近有一股神秘的力量。當地村民們不會去挑戰那股力量，他們戒慎恐懼，時時注意自己是否有冒犯鬼神的行為。去洞穴附近時，村民們更是小心謹慎，深怕自己會是下一個被人抬下山的受害者！
為了確定村民們說的是實情，阿姜曼又多問了些問題。村民們向阿姜曼保證，這些事件絕對真實，而且還經常發生，這讓他們想說服自己一切正常都做不到。因此，村民們一定會勸阻前來尋問洞穴的比丘，或是那些想來尋寶的無聊人士。
曾有傳言說洞穴裡藏有寶物與護身符，這類的謠言總會吸引一些尋寶者前來洞穴探險。關於是否有寶物？村民們不置可否，總之他們不曾在山洞裡看過有這樣的事物；然而，村民們倒是看過有許多人亟待救援、不然就是一具具的屍體。出於擔憂阿姜曼的安危，村民們再三懇求阿姜曼不要前去沙里卡洞穴。
阿姜曼認真地聽完，也了解村民們的好意，但終究他還是想去洞穴一探究竟。不論生或死，阿姜曼都希望能夠測試自己，並發覺出這些事件背後的真相。
這些恐怖事件絲毫沒有驚嚇到阿姜曼。事實上，阿姜曼將進入洞穴修行，視為一個能激發正念、或尋得新禪修業處的方便。阿姜曼擁有面對任何順逆境的勇氣，而這與求道者追求真相的特質不謀而合。因此，阿姜曼謙遜地告訴村民們，雖然有這些事件，但是他仍想在洞穴裡住上一段時間。他向村民們保證，若有任何異樣，他便會回到村落。最後，阿姜曼請求村民們送他到沙里卡洞穴，村民們就照做了。
住進山洞後的前幾日，阿姜曼的身體狀況都非常正常，內心平靜且安詳。洞穴周遭環境清幽，只有野生動物偶爾傳來的聲響會打擾到這一片寧靜。
阿姜曼舒適地度過前幾個夜晚；但之後的幾天，每到夜晚阿姜曼就會開始胃痛。雖然胃痛不算什麼新鮮事，但這次特殊的是，胃痛是一天比一天嚴重，後來他還發現他的糞便中有鮮血！再過幾天，阿姜曼整個腸胃道都不舒服，他簡直無法進食了－吃下的食物不是吐就是拉出。這些症狀不禁讓阿姜曼想起村民們說的那四位橫死的比丘們；阿姜曼自忖，若病情不見好轉，或許他將是下一位死亡的比丘。
一日，村民們前來洞穴探望阿姜曼，阿姜曼就拜託他們到森林裡採集一些草藥。村民們找到了幾種草、樹的根莖葉，有些熬成藥水，有些則磨成粉末，阿姜曼一一服用。為了這次的病痛，阿姜曼嘗試了數種草藥配方。這些藥方以往都具有奇效，但這次卻是毫無幫助。阿姜曼的病痛每日每日加劇，身體愈發虛弱。雖然阿姜曼的心並未受到什麼影響，但明顯他的體力已不足以支持他平常修行的質與量了。
一天，阿姜曼坐著服用草藥時，一個念頭從心中生起—它要求阿姜曼要更有決心、更勤奮修行。阿姜曼思惟著：
「我已經服用草藥許多天了。若藥物真的對身體有幫助，我的症狀應該已好轉了。但為什麼我的病情是一天一天惡化？為何藥物沒有展現出該有的效果呢？或許對我而言，病痛根本不需藥物，甚至服用藥物還會加深病痛呢！若是如此，我為什麼還要繼續服藥呢？」
思惟自己的處境後，阿姜曼斷然地做出決定：從現在起，他只會使用「正法」來治療病痛！若度過病痛，那是件好事；若因病而死，那也是因緣而已。
既已服用藥物多天，阿姜曼不願再分心於自己該服用何種藥物、又該如何服用等等瑣事。阿姜曼知道自己必須更精勤修行，他相信「法」即是他的藥物與最後的歸宿。許下誓言後，阿姜曼提醒自己：
「我是一名比丘，已有了一些基礎，也知道該如何走才能證得接續的道、果、與涅槃。現在我該做的，就是持續地走在這條正道上。那麼，為何這小小病痛竟讓我變得懦弱？這次的胃痛說不上嚴重，但我卻開始表現得驚慌失措。轉眼之間，我就從一名比丘變成了一位失敗者。光胃痛我就無法處理，那等到我將身壞命終之時，我又該如何面對呢？臨死前的疼痛絕不只是目前的程度而已，它必將無情地衝擊我的身與心。若這樣懦弱，我怎麼可能有勇氣去面對死亡？我怎麼可能不被死亡打敗？我又怎麼能超越這個世間？」
許下這莊嚴誓言後，阿姜曼放下手上的草藥。阿姜曼決定立刻開始禪修，因為那就是他對身心疾病的唯一治療方式。
阿姜曼不再擔憂自己是生是死，他尊重因緣對身體的安排。阿姜曼將注意力轉向心，他知道「能覺知」即是「心」的本質。若就此觀之，心永遠不會死亡；然而各種形式的「死亡」卻是亦步亦趨地跟著「心」，它們是生生世世的朋友與仇敵。
阿姜曼拿起他的工具，那些是他多年來所培育出的正念、智慧、正信、與精進。阿姜曼專注在檢視自己的心這項工作上，他一層一層剝開內心的屏障。此時，身體的病痛已無法讓他分心；對死亡的擔憂也不再出現。阿姜曼引導正念與智慧，讓它們只專注在所經歷的痛苦之上。於是，疼痛與身體開始分離，阿姜曼看見並檢視了組成疼痛的所有元素。阿姜曼也檢視了身體的元素與它所感受到的疼痛。阿姜曼分析想蘊在覺知疼痛中的功能－他發覺記憶已預設身體的某個部分正受疼痛所苦22。阿姜曼分析了行蘊，他同樣發覺行蘊已編出一套故事好讓他相信身體正處於疼痛之中23。
以上是正念與智慧在探究身體與疼痛的重要檢視項目。阿姜曼從黃昏開始，詳細且不間斷地檢視著它們，一直檢視到午夜為止。透過這樣的正觀，阿姜曼看清楚它們的本質與彼此間關係，他成功地讓身體擺脫胃病之疼痛。也就在看清楚的那一刻，阿姜曼的心收攝至全然的寧靜－那一瞬間他的決心增廣至無窮大，身體的病痛完全消失！疾病、疼痛、世上其他的事物，全都跟著消失。
在全然寧靜暫住一會後，阿姜曼的心就略微退出，心回到近行定的程度。這「發出光亮」的心，隨後就離開身體範疇並向外界探索。一往外走，心就看見了一個黑衣男子堵在洞外！他可不是普通人，這位男子足足有三十英尺高，手上還拿著一根大鐵棒—一般成人的腿長恐怕還不及這鐵棒的直徑呢！
這名巨漢怒氣沖沖地走到阿姜曼的面前，他威脅著要用鐵棒將他一棒打進地底。巨漢警告著：若想活命就趕快滾出洞穴！阿姜曼自忖，那隻鐵棒是如此巨大，應該只需一擊就可以把一隻公象打進地底去吧？
接著，阿姜曼將心專注在這個巨大鬼神上，阿姜曼詢問他為何想殘忍地對待一位不該遭受酷刑折磨的人類？阿姜曼提醒這鬼神，他於此處生活時，沒有傷害到任何有情，也沒有做出什麼不當行為，為何得接受這致命懲罰？
這鬼神回答，亙古以來，他就守護著這片山區。他是唯一的守護者，他不允許任何人挑戰他的主權，他一定會採取嚴厲的行為去對抗入侵者。
對此，阿姜曼無懼地回應：「我來這裡的目的不是要挑戰誰的主權，我是為梵行、為精進修行而來。說到挑戰主權，我要挑戰的是我內心裡橫行霸道的貪瞋癡！
容我提醒你，若蓄意傷害一位有戒德的比丘，這絕對是卑劣且不可原諒的惡行。我是世尊佛陀的弟子，佛陀他清淨無染，三界至尊，其無量無邊的慈悲能涵蓋整個有情世界。我請問你，你剛剛提到的主權是否能讓你超越正法的力量？能否讓你免受業果法則的支配？」
這位鬼神回答：「不行。」
阿姜曼接著說：「佛陀擁有能摧毀內心雜染的智慧與方法，內心的雜染包羅萬象，也包括了你所吹噓自己擁有對某地、對某人的主權。佛陀的內心早已滅除了攻擊或殺害他人的念頭，你認為你很聰明，高人一等，那麼你是否考慮過要對內心裡的貪瞋癡採取行動呢？」
這位鬼神老實地回答：「賢者，我未曾想過。」
「若是如此，認為自己擁有主權這件事只會讓你成為一名蠻橫的施暴者，而你終將承受自己所種下的果報。你相當愚痴，因為主權不能讓你免於惡報的來臨，你使用法力傷害他人，正如同是使用地獄之火焚燒自己！你的惡業已十分嚴重，但你似乎認為之前的那些都不算什麼，現在還想多殺害一名比丘。要知道比丘代表著正法，而正法對世界的平安與幸福至關重要。我知道你的內心希望得到世人的尊敬與崇拜，但你總是做出殘暴惡行，你憑什麼能獲得世人的尊崇呢？」
「我是一位有戒德的修行人，我來此地的意圖純潔無瑕—我是為自己、也為他人的利益而修習正法。儘管你知道此事，你卻威脅著要將我打進地底，完全不考慮自己惡行的後果。
難道你不知道這件惡行將會把你拖入地獄，讓你在地獄裡恆久承受可怕的果報。我不害怕死亡，我只是替你感到難過－你已經被所謂的主權迷昏了頭，你看不出它正活活地烹煮你。
你的法力能夠抵抗你將犯下惡行的後果嗎？你說你的主權行遍這座山脈，但你的法力能夠推翻正法與業果嗎？若這些都為真，那麼你可以動手了。我不怕死亡，即使今天沒死，死亡必有一天會找上我。世間凡出生者必將死亡－這是普世的真理，即使你擁有一切的主權也不能改變什麼。張開眼睛吧！你並沒有超脫死亡，更不可能超脫支配一切眾生的業果法則。」
這位大力鬼神站著聆聽阿姜曼的訓示，巨大的鐵棒還擱在他的肩膀上。阿姜曼的話語猶如是當頭棒喝，他完全不敢反駁，只是站在原地不動。若他是一名人類，我們會說他已慚愧到連大氣都不敢出一口。
當然我們知道這位鬼神不是人類，他並不需要呼吸。雖然他仍站得穩穩地，但若看到他的表情，每個人都可以知道他已經承受不住阿姜曼的責備，他簡直快崩潰了。
阿姜曼訓示完後，那位鬼神不敢再扛著鐵棒，他趕緊把鐵棒放在地上；而他凶神惡煞般的外貌也開始改變，他現在看起來像是一位普通的佛教居士。
這位居士往前走了幾步，接著他頂禮阿姜曼以表達他最崇高的敬意。這位居士向阿姜曼懺悔，以下是他所說的大概「第一次看到您時，我很驚訝，也有些害怕。您的身軀散發出一種神奇的光芒，那是我從未見過的事物。那光芒對我的影響很大。在您的面前，我只感覺到身體鬆軟、腦筋一片空白；但我卻深受那光芒所吸引，完全無法去做其他的工作。我不知道那道光芒是什麼，這樣的事物遠非我所能想像！」
「剛才恐嚇您的那些話語，並非出自我的真心；相反地，它是源於我長久以來的妄念。我在非人世界中擁有至高的威權與力量，而且我的力量也能施展在邪惡或缺乏戒德的人類身上。若沒有戒德保護，我能夠隨時隨地將法力施在任何人身上，此人必無法反抗之。長期的霸權塑造出我的傲慢，而傲慢又逼迫我去挑戰您。
我一方面不想在天人間丟臉，一方面卻感到自己的虛弱無力。於是，我只能虛張聲勢地恐嚇，但我根本做不出任何的暴力行為。那些恐嚇不過是一位威權者可能會說出的愚蠢話語，希望您能慈悲地原諒我，我不想再承受惡業了。事實上，我早已吃盡苦頭。若有更多的惡果來臨，我不知道我能否繼續承受下去。」
鬼神說他早已吃盡苦頭，阿姜曼倒是有些好奇。阿姜曼問道：
「你是一位大力鬼神，具有非凡的威權與力量。你不受血肉之軀所累，不會經歷飢餓與疲勞，你也不必像人類一樣需辛苦工作才能獲取食物衣服與住所，你為什麼還會吃盡苦頭？你的苦是什麼呢？若生為一位天人仍不快樂，那麼誰才會快樂呢？」
這位天人回答說：「乍看之下，這微細的身軀能讓我們天人獲得種種喜樂；與我們相比，人類的身軀是顯得太過粗糙。然而就心靈的面向來說，天界眾生仍會遭受不同程度的痛苦，而且這種痛苦是與天人所在天界的精緻程度成正比。」
對我而言，這名天人與阿姜曼接下來的討論已太過深奧。我無法理解他們所說的細微之處，於是我將之後的對話省略，希望讀者能原諒我的缺失。
談話結束後，這位天人折服於自己所聽聞到的法。他當場表示他願終身皈依於佛、法、僧三寶，他並請阿姜曼為他見證。
這位天人也會讓天人們知道，他已依止於阿姜曼。同時，他請求阿姜曼永遠居住在沙里卡洞穴，他將護衛著阿姜曼，不讓任何惡事發生在阿姜曼身上。若答應他的請求，或許阿姜曼就會在沙里卡度過他的一生。
這位天人非常珍惜這個能植無上福田的機會，他必將確保沒有事物會干擾到阿姜曼的修行。另外，這位天人並不是一位恐怖的黑色巨靈，那不過是他的偽裝而已。這位天人是本地區地居天人的領袖，他的隨從與眷屬居住在那空那育山脈這一片區域。這群天人的人數眾多，除那空那育府之外，他們部分的天人還住在周遭的府。
那一天，阿姜曼是在午夜時進入禪定，他在定中遇見地居天人。他們對話結束時已是凌晨四點，之後阿姜曼便將心退出禪定。此時，阿姜曼檢視自己的身體，他發覺困擾他許多天的腸胃症狀竟然已消失了！
透過禪定，正法的療癒力量已呈現在阿姜曼的身體，那果然是比藥草更加有效—連阿姜曼自己對這件事都有些驚訝。之後，阿姜曼不再入睡，他繼續禪修到天明。這一整夜的精進並未令身體感到疲憊，阿姜曼反而覺得自己更是精力充沛呢！
在這一個夜晚，阿姜曼見證了許多不可思議之事：他看見佛法馴服了一位天人，天人心中的傲慢轉變為對佛法的淨信；阿姜曼的心能夠長時間沉浸在甚深禪定，身心舒暢，喜樂充滿；折磨阿姜曼許多天的胃病在一夜間痊癒，消化系統隔天即回復正常；阿姜曼在心中重新建立了信心，一個他可以依賴、可以驅散疑惑的堅實信念；阿姜曼拓展了視野，對世間的本質有更深一層的了解。
這些不可思議之事一方面有助於阿姜曼拔除心中的雜染煩惱；一方面拓展了心的深度與廣度，成為了阿姜曼不可分割的一部分。
隨後的幾個月，阿姜曼的修行進展順利，內心總是處於祥和與寧靜之中。他的身體狀況一切正常，沒再遭遇到別的病痛。
阿姜曼在沙里卡的生活其實與其他地方差異不大，但有一點相當特殊，經常有訪客在深夜時分來訪－他們是來自各地的地居天人們。得知沙里卡住有一位戒定慧具足的修行人之後，天人們爭先恐後地前來拜見阿姜曼。此事會廣為知悉，自然是因為那一位天人的宣揚。那位天人會向各地的天人們讚嘆阿姜曼的功德，甚至他還會護送天人們前來拜見阿姜曼。若有夜晚無天人來訪，阿姜曼則會樂於精進修行。
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一日下午，阿姜曼離開他平時禪坐的座位，改去坐在山洞外的空地處。阿姜曼思維著自己所學到的法，他更能夠感受到佛陀無遠弗屆的慈悲心。現在，阿姜曼已了解了法的基本原理，也曾數次瞥見其微細奧妙之處。但阿姜曼也知道，要將這些知識消化、吸收、修習至盡善盡美，這仍是一件困難至極的工作。
回想自己是多麼幸運能夠遇見佛法，阿姜曼不禁感到心滿意足－世間一切事物怎能與之相比。雖然仍未抵達終點，但光是自己曾經歷過與目前證得的道果就值得了一切辛勞，而前方還有最後的終點在等著他。阿姜曼的心已經知道，除非死亡突然降臨，否則他一定可在這一世就實現自己的夢想。阿姜曼回想自己曾走過的道路並展望前方的終點，喜樂油然而生。阿姜曼告訴自己，他會持續努力，直到他滅除了一切雜染、直到他超脫所有苦痛為止。
就在這個當下，有一大群的猴子跑來山洞附近覓食。猴王走在猴群的最前面，牠在離阿姜曼一段距離時停了下來。阿姜曼端坐在山洞前方，眼睛正巧是朝著猴群的方向看。
看到阿姜曼坐在山洞前，猴王立刻警戒了起來。牠不知道這個人類是否會發起攻擊？牠擔心著自己與猴群的安危，牠雙眼緊盯著阿姜曼瞧，緊張地在樹枝間跳來跳去。阿姜曼了解、也憐憫牠的憂慮，於是他散發慈心給猴王，大意是告訴猴王：我是為了修習正法而坐在此處，我不會傷害任何有情，所以你們不需要害怕，繼續去找食物吧！若願意，你們可以天天都來這裡覓食。
在那瞬間後，猴王就跑回猴群，猴子們還待在阿姜曼視線遠方之處。阿姜曼充滿興趣、也懷著慈悲心看著猴子們的反應。
猴王一跑回猴群後，就立刻叫著：「叩」，你們先別過去！那裡有一個奇怪的傢伙，可能會有危險！聽到猴王這樣說，其他猴子趕緊問道：「叩叩？」，在哪裡？在哪裡？猴王立刻將牠的頭轉向阿姜曼的方向，彷彿是說：就是坐在那兒的人類，你們看得到嗎？牠們說的就是這意思，只不過使用的是猴子的語言，一般人類無法聽懂；然而，阿姜曼可以了解牠們的每一個字句！
通知猴群阿姜曼的存在後，猴王還警告牠們，在確定情境是安全或危險之前，大家要提高警覺，別急著前進。
接著，牠又急忙跑到隊伍的最前面，小心翼翼地靠近坐在山洞前的阿姜曼。牠一方面因為擔心同伴們而憂心忡忡，一方面又好奇前方到底是什麼狀況。
牠慢慢靠近阿姜曼，由一個樹枝跳到另一樹枝。牠的行為模式與我們印象中的猴子一模一樣，動來動去，沒有一刻能夠停下來！猴王一直觀察著阿姜曼，直到牠確定這人類不會帶來危險。接著，牠跑回去告知同伴：「叩」，我們可以前進了。「叩」，沒有危險了。
在這段期間，阿姜曼保持靜止不動，他將心導向去覺知猴王的感受與牠下一步的行為。猴王毛毛躁躁的動作，看起來有些好笑；尤其牠跑回去警告猴群的樣子，更可能會逗笑一些人。但阿姜曼能了解牠們的話語與感受，阿姜曼不覺得好笑，反而是替牠們感到辛苦。對不能了解動物語言的人們來說，猴子們的呼叫聲不過是森林裡的背景雜音，不具任何意義，與常聽到的麻雀聲沒有兩樣。但是，在猴王跑回去呼喚牠的同伴時，阿姜曼卻開始能理解猴子們的話語，就如同牠們是用人類的語言在交談一樣。
猴王一看到阿姜曼後就急忙趕回猴群，牠要夥伴們注意牠說的每一個字句。
雖然牠是用「叩叩」的聲音傳遞訊息，但這聲音對猴子們意義很清楚：喂，站住！別這麼快！前方有危險。
聽到警告後，其他隻猴子開始問猴王前方有什麼危險。第一隻問：叩，是什麼呢？然後，另一隻問：叩，怎麼回事？猴王回答：叩、嘎，那裡有一個人，可能會有危險。別隻又問：叩，在哪裡呢？猴王回答說：叩，就在那裡。
一大群猴子就這樣一隻叫完換另一隻叫，最後整個森林都充斥著牠們的呼喊聲。從一個緊張的呼叫聲開始；然後一隻接一隻，直到大大小小的猴子都瘋狂地來回跳躍，互相問著前方的狀況為何。猴子們容易陷入緊張的氛圍，因為生活中存有許多危險，而牠們都是以呼叫與跳躍來表達心中的緊張—其實，人類在遇到緊急情況時的表現也差不多是這樣。
猴王不得不說些話安撫猴群，但首先牠必須弄清楚狀況。猴王告訴牠們：叩叩，每個人都在這裡等著，讓我回去查看。
發出指令後，猴王急忙趕往山洞再查看一遍。走近坐在洞前的阿姜曼，牠提高警戒，緊張地在樹枝間跳來跳去。牠的雙眼盯著阿姜曼瞧，直到最後牠認定阿姜曼不會帶來危險為止。接著，牠趕回猴群宣布此事：叩嘎，可以前進了，前方沒有危險，大家不需要害怕。於是整個猴群向前移動，牠們前進到阿姜曼所坐的地方。儘管有猴王的評估，但猴子們仍保持著戒心，眼睛直盯著阿姜曼瞧。
只要好奇心被激起，猴子們就會激動地在樹上跳來跳去。牠們的呼叫聲迴盪在整個森林：那是什麼？他在這裡做什麼？森林中充斥著此起彼落的呼叫聲，音調中透露著牠們急於弄清狀況的焦急心情。
我知道上面的字句有些重複，但這是因為阿姜曼為我們敘述此事時，他是這樣說的。阿姜曼會為聽眾重複值得注意的部分，以強調其重要性。阿姜曼說，野生猴群在感受危險時極易驚慌失措，他們常常遭受各種掠食動物的攻擊。特別是人類，人類還會使用各種手段與工具來殘殺猴子，死傷的數量更是多到數不清！出於本能，猴子極不信任人類。
動物們為表達自己的意思，意識會流入其發出的種種聲音—如同人類的語言表達也是由人的意識流向所決定。
因此，猴子們能夠理解牠們常聽到的呼叫，這與人們使用語言互相溝通差不了多少。同一種動物在遇到某一情境所發出的聲音，漸漸地會被動物們選定，成為帶有明確信息的特定聲音，同一種同一區的動物們都能了解它們的意義。所以，這些叩叩聲對人類不具意義，但猴子們都能理解這些聲音的含義，那就是牠們使用的語言。
以上道理也適用於人類。當然每個國家擁有各自不同的語言，但同一國的人民都能夠了解自家的語言。另外，不同國家擁有各自語言的這件事，正如同每種動物各自有其獨特的溝通方式。
若我們接受了動物們也能夠發展出語言的概念，那麼人類能夠聽懂動物的話語，或著反過來是動物了解人類的語言，這樣的事情便成為了一件可能存在之事，不再那麼虛無縹緲了。
在阿姜曼發散慈心後，猴群終於克服了恐懼，牠們更靠近山洞並更詳細地觀察阿姜曼。最後，猴子們放下警戒並判定阿姜曼不具威脅性。之後的每一天，猴群自在地前往山洞周遭，牠們在這裡找尋食物或只是嬉鬧遊戲。猴群與阿姜曼不介意彼此的存在，人與猴和諧共處。
阿姜曼告訴我們，他注意到在他周遭出現的動物們，似乎都能夠無憂無慮地生活，牠們看起來都很快樂。
這項觀察是正確的。一般說來，只是有比丘居住在一處，動物們都傾向會往這區域靠近。動物們能夠感受到氣氛的細微變化，這一點牠們與人類相似。牠們只是缺乏人類的自我意識、智力上也略遜一籌，但牠們的能力絕對不止於找尋食物與棲息之地而已。
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某晚禪坐時，阿姜曼突然感受到一股強烈的悲傷，淚水甚至溢出了眼眶。這一次阿姜曼仍是以身念處為業處，入定的過程很順利，一入定後心就直往最深層的寂靜。心穩固停留在禪定中，能感受到的只有虛空而已。在這樣的定之中，阿姜曼覺得一切事物都已不復存在；若有事物仍存在，也只有那片無邊無際的虛空。
從禪定中退出後，阿姜曼若有所思。他再一次回想佛陀的教法：成佛後，佛陀慈悲地留在世間宣說佛法，他為世人開了許多能拔除煩惱的帖子－這些教法無疑是佛陀智慧之外顯。阿姜曼愈思惟此事，愈感受佛陀智慧之高超！同時間，阿姜曼也感嘆於自己過去的無知、沒有更早發覺佛法之真義。以上便是讓阿姜曼感到悲傷的原因。
另外，阿姜曼還體認到師長的重要性。即便是吃飯或休息，這些簡單之事都需要師長的教導；也唯有如此，人們才能學習到正確的處事方式。洗澡、穿衣、所有日常活動都必須學習；不願意者將永遠學不會正確的方式。或許有人會認為，這些瑣事未正確執行不算什麼；但積少成多的結果，總有一天我們會為這些小錯誤而付出重大代價。
除了日常活動之外，人們的心靈更需要有師長的教導。心是桀傲難馴的，若不曾受過訓練，我們的心必定會在某時某地驅使我們犯下大錯。不論是男是女、年長或年幼、學識多麼淵博，任何人都避免不了此事。
在心靈上，絕大多數的人們其實還未長大，我們仍需要師長的看顧與教導。我們隨著年齡增加的部分往往只有身高與體重；然而，我們的頭銜、社會地位、自我觀念也會跟隨時間慢慢地累積起來。於是，身處的環境越來越複雜，德行與智慧卻未見增長，人們如何能尋得真實的安穩呢？更慘的是，大多數人們漠視自己的缺失，不願花時間修行以培育德行與智慧。到最後，累積的頭銜、地位、自我概念只會成為讓人走不下去的重擔而已。
以上種種，就是阿姜曼在那一晚感受到悲傷的原因。
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在沙里卡洞穴的下方，有著一棟禪修中心，那裡也是通往沙里卡洞穴的山路起點。住持為一位年長比丘，他是晚年出家，出家前曾娶過妻子。目前，他的俗家除妻子外，還有許多的兒孫，可說是人丁興旺。
一晚，阿姜曼忽然想起了這位比丘，他想知道他在做些什麼事情。於是，阿姜曼將心識轉向並前去探視一下這位同修。結果在那個當下，老比丘的心思正忙著籌劃他們家族的事務，完全沒花時間在修行之上。當夜稍晚，阿姜曼再次將心識轉向去觀察那位比丘，而他依舊忙於安排各項事務。隔日早晨，阿姜曼再次前去查看，老比丘仍在幫自己的孩子與孫子籌劃未來。
每一次查看的結果都是一樣，老比丘總是在為他的現世生活與來世輪迴做足準備。
那天早上阿姜曼托缽完，回程時順道去拜訪那位老比丘。一見面阿姜曼便直接問道：「老同修，這是怎麼回事？準備蓋一棟新房子，再與你妻子重新結婚？你昨晚忙碌到根本無法入睡。現在應該都安排好了吧？我想今晚你就可以好好休息，不必再想著要跟兒孫們說些什麼話了。你昨晚想那麼多事情，我想你根本連闔眼的時間都沒有。我說的沒錯吧？」
老比丘非常不好意思，只能尷尬笑著：「你知道我昨晚的事情？阿姜曼，你真是太厲害了。」
阿姜曼也回應了一個微笑，並接著他的話：「我敢肯定你比我知道的更多，何必問我知道不知道呢？你這麼認真思考那些事，腦子裡全是它們，甚至讓自己整晚沒睡。到了今早，你依舊沉醉於思索它們的各種可能，完全沒想過以正念去抑制那些遐思。所以，現在你仍想將那些念頭付諸實踐，是這樣嗎？」
在說完後，阿姜曼注意到老比丘的臉色很蒼白，彷彿是心臟突然無力，不然就是尷尬得快要暈倒了。老比丘開始喃喃自語，前言不對後語，一副精神錯亂的模樣。
看見他的情況不對，阿姜曼知道自己不能再說下去了。於是，阿姜曼改變話題，說些無關緊要的事情以和緩老比丘的心情。等他較平靜後，阿姜曼便告辭了。
三天後，老比丘的一位在家信眾前來拜訪阿姜曼，阿姜曼詢問他老比丘的狀況。
居士回答說，住持在前一天上午已離開了寺院，而且他似乎離開後就不再回來。居士曾經問住持為何急著離開，住持說道：
「我怎能繼續住在這裡？前天上午阿姜曼來過這裡，他教訓我一頓，我羞愧得無地自容。若他繼續說下去，我肯定會當場休克暈倒，甚至死亡。幸好他知道我的身體狀況，於是他改變話題不再教訓我，我才得以活著。所以，你想我怎能繼續住在這裡呢？我今天就要離開。」
居士問他：「難道阿姜曼辱罵你嗎？是因為被辱罵，所以你那時才會快要暈倒，並讓你覺得非走不可嗎？」
「阿姜曼沒有罵我，但他尖銳的問題遠比辱罵還要厲害。」
「所以只是一些問題嗎？你能夠告訴我是什麼問題？或許我能從中學到教訓。」
「請別問我阿姜曼說了什麼，因為那差點讓我羞愧而死。若有人知道，我寧願被埋進地底去！我最多可以告訴你一件事：阿姜曼知道我們心中想的每一件事，而這比辱罵要嚴重太多太多了！
人們有時會想著好事或壞事，這是再自然不過的，誰能夠控制念頭呢？然而，當我發現阿姜曼能夠知道我的各種念頭，這就太超過了！我知道我不能繼續住在這兒，我得趕緊離開，或許客死他鄉也好過於留在這裡，不能再用我的放肆念頭打擾阿姜曼了。我不能再住下去，那只會讓自己丟臉而已！昨晚我徹夜難眠，整夜都想著這些事。」
這位居士勸住持改變心意：
「阿姜曼怎麼會被你的想法干擾呢？他不是輕易受干擾之人。有過失者感到不安，是因為自己做出不善業。但知道自己有過失後，人們就該改正錯誤。所以，你應該留下來繼續修行，阿姜曼肯定也會讚許你的。而且你若留下來，當不善念頭再次出現時，你還可以從阿姜曼的教導中獲益。最後，你將能培育出足夠的正念以徹底解決問題。這樣不是要好得多呢？你覺得如何？」
「我不能留下來。培育正念的期望不足以克服我對阿姜曼的恐懼—那就像是一隻貓去挑戰一頭大象！只要想到阿姜曼知道我所有的念頭，我就會全身發抖，怎麼可能還保持住正念呢？我今天就要離開。若仍留在這裡，我肯定會死去。請不要再勸我了。」
居士告訴阿姜曼，他很替住持感到可惜，但他不知道自己還能夠再說些什麼。居士說：
「住持的臉色相當不好，誰都看得出來他還在驚慌中，但我只能看著他離開。離開之前，我問他要去哪裡？住持說他自己也不知道，若還沒死，或許有再見面的一天。說完他就離開了。我派一位男孩護送他離開村落，孩子回來後，我問他住持要去哪裡；孩子也不知道，住持什麼話也沒對他說。我真的替他感到難過。歲數這麼大了，應該要看開些。」
看到自己那天的好意卻造成這結果，阿姜曼深感遺憾。唉，偏偏是自己的慈悲心誘發了此事。那天看到老比丘驚嚇的模樣，阿姜曼就預想結局可能如此。果不其然，這事真的發生了。
那天以後，阿姜曼就對送出心識觀察他人有所保留，阿姜曼擔憂會有類似的情況出現。阿姜曼告訴居士，他已經檢討了自己的處理方式：他應該以朋友閒聊的方式先與老比丘說話，或許說些輕鬆話題後，再跟老比丘提起修行這件事。阿姜曼萬萬沒想到那次的談話會變成一個大事件，竟讓老比丘放下寺院，逃離了自己的家鄉。
阿姜曼從這件事學到了教訓，他了解了自己該如何面對各式各樣不同的人們。
阿姜曼現在知道，若沒有評估情況，他原本善意的言行也可能會為他人帶來傷害，就像是這次的事件。從那天起，阿姜曼不再針對人們內心所想的具體內容做出評論，他只會間接提到某些類型的思緒，藉此幫助人們更了解自己的思想內容與本質。這樣就已經足夠，而且還避免了傷害人們心靈之可能。
做過父母的人們應該都知道，嬰兒學習走路時，總是東倒西歪、跌跌撞撞。此時，大人們的工作就是看著，別讓嬰兒受傷就好，沒必要過度保護他們。這道理也適用於教導人們－應該允許人們從錯誤經驗中學習。人們的想法有時正確、有時錯誤；心念有時善，有時惡。這些都是自然不過的事情。期望人們總是良善，做錯就立刻矯正，這樣反而是不合理的要求。
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在沙里卡洞穴的這幾年，阿姜曼成果非凡。阿姜曼在日常生活中獲得了許多深刻的洞見，也在禪定中探索了各式各樣、不可思議的現象。
阿姜曼更熱衷於修行，完全忽視時光之流逝：一投入修行，幾天就過去了；下次再注意到時節，甚至是幾個月、幾年之後的事情了！
種種洞見不斷自他心中生起—有如雨季時涓涓不停的流水。在天氣晴朗的下午時分，阿姜曼會漫步於森林，欣賞樹林與群山；他一邊行走一邊修行，完全融入大自然之中。天色漸暗之時，阿姜曼才會漫步走回沙里卡洞穴。
沙里卡附近的生態豐富，花草樹木種類眾多。許多野生動物居住在這個區域，最常見到的動物有鳥類、飛鼠、猴子、長尾葉猴、長臂猿等等。
這些動物們忙於覓食，對出入沙里卡洞穴的阿姜曼毫無警戒之心，因此阿姜曼能夠近距離地觀察這些有趣的動物們。
在他的心中，阿姜曼將動物們視為輪迴中的伙伴與老朋友。任一有情都已在輪迴中輪轉了無數時間，每一位都經歷過無數次的生老病死，阿姜曼真正能感受到彼此的連結與情誼。就生老病死來看，我們是一樣的。儘管在善業善報上，動物們不及我們人類，但牠們仍擁有一定程度的資糧。而且，同一族群個體間的善業可能有極大差異，甚至世上許多人的善業還及不上某些動物！當然，這些動物們已不幸地出生於畜牲道，這一生只得忍受生為畜牲的種種不便與折磨。
人類也面臨同樣的困境。或許許多人認為，此生得人身自然是比畜牲們來得高尚。然而，命運不總是一帆風順，在低潮期的人們，也只能承受自己過往的惡業果報；在惡果消耗殆盡之後，人們才能稍微喘一口氣，並期望下一時刻來臨的是善業果報。
善惡果報就是如此地持續展現，它們不會暫時停緩，而且永不見盡頭！正因如此，阿姜曼總是強調我們不應鄙視社經地位較差的伙伴、或那一些目前處於惡道的有情們。阿姜曼總是教導人們，自己造出的善業惡業，才是我們生生世世的資糧。我們必須把握當下，趕緊培育德行，趕緊修行。
每天下午，阿姜曼會將洞穴前方的區域打掃乾淨。打掃完環境之後，阿姜曼專注於修行，交替進行坐禪與行禪。阿姜曼的禪定持續進展，寂靜遍於內心；與此同時，阿姜曼也藉由身念處來培育自己的智慧。
阿姜曼用心觀察自己的身體，由粗至細。他一層一層剖開身體，直至能看到其基本元素。對每一個能看到的身體元素，阿姜曼都會以「三法印」去檢視它們，它們也果真是無常、苦、無我的。如此，阿姜曼持續禪修，對自己、對正法的信心日益增長。
22. 想蘊，是心理運作中關於記憶的部分，這包含了識別、聯想、與解釋。想蘊辨別出我們覺知的對象，同時間會告訴我們此對象的意義與重要性。辨別的過程牽涉到我們的過往經驗，想蘊會將目前覺知的對象與過往類似的經驗作配對或聯想。接著，想蘊便賦予此對象一個特定的意義與解釋，而我們才會對覺知的對象生起喜歡或討厭的覺受。
23. 行蘊，是心理運作中關於思想與後續觀念之形成。想蘊會不斷地辨別並解釋各種事物，這些初級想法會交付給行蘊。行蘊會對這些資料作出進一步的解釋與闡述，或許是整理出各資料的時間與空間關係，也或許是了解了隱藏在表面資料下方的真正含意。
24. 欲界為六種境界眾生雜居之地，我們人類與欲界天人都是欲界中的一員。欲界天處於人道之上，而離我們人類世界最近的天界即是地居天。稱之為地居，是因為此界天人們喜歡居住在離地表不遠之處。地居天人們一般是「居住」在高聳樹木的樹冠層，而且他們通常是一整個家族都住在一起。能誕生於地居天者，必然是累積有許多善業善果的行者，另外就是他們仍未放下對大地的依戀之情，所以才會誕生於此境界。
雖然這些天人們的身體仍有「地大」的成分，但人類的肉眼幾乎無法看見地居天人的身體。天人們身體的主要成分是「空靈光」，那已超出人類感官的範圍，但禪者的天眼可以察覺到他們。阿姜曼在荒野行腳遊行時，最常前來拜訪的天人們似乎就是地居天人，地緣應該是最主要的決定因素。
Ãcariya Mun spent three years living and practicing in Sarika Cave. His entire stay there was filled with the most unusual experiences, making it a memorable episode in his life. To the best of my recollection, he first arrived at Ban Gluay village, the village nearest the cave and thus close enough to be convenient for almsround. Unfamiliar with the area, he asked the villagers to take him to Sarika Cave. Straightaway they warned him that it was a very special cave possessing numerous supernatural powers, insisting that no monk could possibly live there unless his virtue was pure. Other monks who had tried to live there quickly fell ill with a variety of painful symptoms – many had even died before they could be brought down for treatment. They told him that the cave was the domain of a spirit of immense size possessing many magical powers. It also had a very foul temper. This giant spirit guarded the cave from all intruders – monks being no exception. Unexpected occurrences awaited all intruders into the cave, many of whom ended up dead. The spirit delighted in testing any monk who came bragging about his mastery of magic spells for warding off spirits. Invariably, the monk would suddenly fall ill and die a premature death. Fearing that Ãcariya Mun might die likewise, the villagers pleaded with him not to go.
Curious about the talk of a huge, malevolent spirit with supernatural powers, Ãcariya Mun asked and was told that a trespasser usually saw some sign of those powers on the very first night. An ominous dream often accompanied fitful sleep: An enormous black spirit, towering overhead, threatened to drag the dreamer to his death, shouting that it had long been the cave’s guardian exercising absolute authority over the whole area, and would allow no one to trespass. So any trespasser was immediately chased away, for it accepted no authority greater than its own except that of a person of impeccable virtue and a loving, compassionate heart, who extended these noble qualities to all living beings. A person of such nobility was allowed to live in the cave. The spirit would even protect him and pay him homage, but it did not tolerate narrow-minded, selfish, ill-behaved intruders.
Finding life in the cave a very uncomfortable experience, most monks refused to remain for long; and fearing death, they made a hurried departure. Generally, no one managed a long stay–only one or two days at most, and they were quickly on their way. Trembling and almost out of their minds with fear as they climbed back down, they blurted out something about a fierce, demonic spirit. Scared and chastened, they fled, never to return. Worse still, some who went up to the cave never came down again. Thus, the villagers worried about the fate that awaited Ãcariya Mun, not wanting him to become the next victim.
Ãcariya Mun asked what they meant by saying that some monks went up there never to return: Why hadn’t they come down again? He was told that, having died there, they couldn’t possibly come back down. They recounted a story of four seemingly competent monks who had died in the cave not long before. Prior to entering the cave, one of them had assured the villagers that he was impervious to fear, for he knew a potent spell that protected him against ghosts and other spirits, plus many other potent spells as well. He was convinced no spirit could threaten him. Warning him repeatedly about the dangers, the villagers tried to discourage his intentions, but he reiterated that he had no fear and insisted on being taken to the cave. The villagers were left with no other choice, so they showed him the way. Once there, he came down with a variety of afflictions, including high fevers, pounding headaches, and terrible stomach pains. Sleeping fitfully, he dreamt that he was being taken away to his death.
Over the years, many different monks had tried to live there, but their experiences were strikingly similar. Some died, others quickly fled. The four most recent monks died within a relatively short period. The villagers couldn’t guarantee that their deaths were caused by a malevolent spirit; perhaps there was another reason. But they had always noticed a powerful presence connected with the cave. Local people weren’t so bold as to challenge its power, for they were wary of it and envisioned themselves being carried back down in critical condition – or as corpses.
Ãcariya Mun questioned them further to satisfy himself that they were telling the truth. They assured him that such things happened so often it frightened them to think about it. For this reason, they warned any monk or lay person who came to search the cave for magical objects or sacred amulets. Whether the cave actually contained such things is another matter; but, the fact that some people liked to claim their existence meant that those with a penchant for sacred objects inevitably went there to search for them. The villagers themselves had never seen such objects in the cave; nor had they seen those seeking them encounter anything but death, or narrow escapes from death. Thus, fearing for Ãcariya Mun’s safety, they begged him not to go.
Ãcariya Mun gave the villagers a sympathetic hearing, but in the end he was still curious to see the cave. Live or die, he wanted to put himself to the test, and so discover the truth of those stories. The scary tales he heard didn’t frighten him in the least. In truth, he saw this adventure as a means to arouse mindfulness, an opportunity to acquire many new ideas for contemplation. He possessed the courage to face whatever was to happen, as befits someone genuinely interested in seeking the truth. So in his own unassuming way, he informed the villagers that, although the stories were very frightening, he still would like to spend some time in the cave. Assuring them that he would hurry back down at the first sign of trouble, he asked to be escorted to the cave, which they obligingly did.
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FOR SEVERAL DAYS, Ãcariya Mun’s physical condition remained normal, his heart calm and serene. The environment around the cave was secluded and very quiet, disturbed only by the natural sounds of wild animals foraging for food in the forest. He passed the first few nights contentedly; but on subsequent nights he began to suffer stomach pains. Although such pains were nothing new, this time, however, the condition grew steadily worse, eventually becoming so severe that he sometimes passed blood in his stool. Before long his stomach refused to digest food properly – it simply passed straight through. This made him reflect on what the villagers had said about four monks dying there recently. If his condition didn’t improve, perhaps he would be the fifth.
When lay people came to see him at the cave one morning, he sent them to look in the forest for certain medicinal plants that he had previously found beneficial. They gathered various roots and wood essences which he boiled into a potion and drank, or else ground into powder, drinking it dissolved in water. He tried several different combinations of herbs, but none relieved his symptoms. They worsened with each passing day. His body was extremely weak; and though his mental resolve was not greatly affected, it was clearly weaker than normal.
As he sat drinking the medicine one day, a thought arose which, prompting a self-critical examination, reinforced his resolve:
I’ve been taking this medicine now for many days. If it really is an effective stomach cure, then I should see some positive results by now. But every day my condition worsens. Why isn’t this medicine having the desired effect? Perhaps it’s not helping at all. Instead, it may be aggravating the symptoms and so causing the steady deterioration. If so, why continue taking it?
Once he became fully aware of his predicament, he made an emphatic decision. From that day on he would treat his stomach disorder using only ‘the therapeutic properties of Dhamma’. If he lived, so much the better；if he died, then so be it. Conventional types of treatment proving ineffective, he determined to stop taking all medicines until he was cured by Dhamma’s therapeutic powers, or else died there in the cave. With this firm resolution in mind, he reminded himself:
I’m a Buddhist monk. I’ve certainly practiced meditation long enough to recognize the correct path leading to magga, phala, and Nibbãna. By now my practice should be firmly anchored in this conviction. So why am I so weak and cowardly when faced with a small degree of pain? It’s only a slight pain, after all, yet I can’t seem to come to grips with it. Becoming weak all of a sudden, I now feel defeated. Later, when life reaches a critical juncture – at the moment of death as the body begins to break up and disintegrate – the onslaught of pain will then crush down mercilessly on body and mind. Where shall I find the strength to fight it so I can transcend this world and avoid being outdone in death’s struggle?
With this solemn determination, he stopped taking all medicines and began earnestly focusing on meditation as the sole remedy for all spiritual and bodily ailments. Discarding concern for his life, he let his body follow its own natural course, turning his attention to probing the citta – that essential ‘knowing nature’ which never dies, yet has death as its constant companion. He set to work examining the citta, using the full powers of mindfulness, wisdom, faith and perseverance that he had been developing within himself for so long. The seriousness of his physical condition ceased to interest him; concerns about death no longer arose. He directed mindfulness and wisdom to investigate the painful feelings he experienced, making them separate the body into its constituent elements, and then thoroughly analyzing each one. He examined the physical components of the body and the feelings of pain within it. He analyzed the function of memory which presumes that one or another part of the body is in pain.22 And he analyzed the thought processes which conceive the body as being in pain.23 All such vital aspects were targeted in the investigation conducted by mindfulness and wisdom as they continued to probe into the body, the pain, and the citta, relentlessly exploring their connections from dusk until midnight. Through this process, he succeeded in fully disengaging the body from the severe pain caused by his stomach disorder until he understood, with absolute clarity, just how they are interrelated. At that moment of realization, his citta ‘converged’ into complete calm – a moment that saw his spiritual resolve immeasurably strengthened, and his bodily illness totally vanish. The illness, the pain, the mind’s preoccupations – all disappeared simultaneously.
Remaining only briefly in complete stillness, his citta withdrew slightly, reaching the level of upacãra samãdhi. This ‘luminous’ citta then left the confines of his body and immediately encountered an enormous, black man standing fully thirty feet tall. The towering figure carried a huge metal club – twelve feet long and thick as a man’s leg. Walking up to Ãcariya Mun, he announced in a menacing voice that he was about to pound him right into the ground. He warned Ãcariya Mun to flee that very instant if he wished to remain alive. The metal club resting on his shoulder was so huge that a single blow from it would have been enough to pound a large bull elephant into the earth
Ãcariya Mun focused his citta on the giant spirit, asking why he wanted to club to death someone who had done nothing to warrant such brutal treatment. He reminded the giant that he had harmed no one while living there; that he had caused no trouble deserving of such deadly punishment. The giant replied by saying that he had long been the sole authority guarding that mountain and would never allow anyone to usurp that authority. He felt compelled to take decisive action against all intruders.
Ãcariya Mun’s response was reproachful: “I did not come here to usurp anyone’s authority. I came to carry on the noble work of spiritual development, for I aim to usurp the authority that the kilesas exercise over my heart. Harming a virtuous monk in any way is an absolutely despicable act. I am a disciple of the Lord Buddha, that supremely pure individual whose all-powerful loving compassion encompasses the whole of the sentient universe. Does the great authority you boast give you power to override the authority of Dhamma, and of kamma – those immutable laws that govern the existence of all living beings?”
The creature replied: “No, sir.”
Ãcariya Mun then said: “The Lord Buddha possessed the skill and the courage to destroy those insidious mental defilements that like boasting of power and authority. Thus, he banished from his heart all thoughts of beating or killing other people. You think you’re so smart, have you ever given any thought to taking decisive action against the kilesas in your heart?”
The creature admitted: “Not yet, sir.”
“In that case, such overbearing authority will just make you a cruel, savage individual, resulting in very grave consequences for you. You don’t possess the authority needed to rid yourself of evil, so you use the fires of magic against others, unaware that you’re actually burning yourself. You are creating very grave kamma indeed. As though that weren’t bad enough, you want to attack and kill someone who represents the virtues of Dhamma which are central to the world’s well-being. How can you ever hope to lay claim to laudable virtues, when you insist on engaging in evil behavior of such unparalleled brutality?
“I am a man of virtue. I have come here with the purest intentions – to practice Dhamma for my own spiritual benefit, and the benefit of others. Despite that, you threaten to pound me into the ground, giving no thought to the consequences of such an evil deed. Don’t you realize that it will drag you into hell where you will reap the terrible misery you have sown? Rather than feel concerned for myself, I feel very sorry for you – you’ve become so obsessed with your own authority that it’s now burning you alive. Can your potent powers withstand the effect of the grave act you are about to commit? You say you exercise sovereign authority over this mountain, but can your magic powers override Dhamma and the laws of kamma? If your powers really are superior to Dhamma, then go ahead – pound me to death! I’m not afraid to die. Even if I don’t die today, my death remains inevitable. For the world is a place where all who are born must die – even you, blinded as you are by your own self-importance. You are not above death, or the laws of kamma that govern all living beings.”
The mysterious being stood listening, rigid as a statue, the deadly metal club resting on his shoulder as Ãcariya Mun admonished him by means of samãdhi meditation. He stood so completely still that if he were a human being we would say that he was so frightened and ashamed he could scarcely breathe. But this was a special non-human being, so he didn’t in fact breathe. Yet, even though he managed to do so admirably, his whole manner clearly showed him to be so ashamed and fearful of Ãcariya Mun that he could barely restrain his emotions.
Ãcariya Mun had finished speaking. Suddenly, the contrite spirit flung the metal club down from his shoulder and spontaneously transformed his appearance from a huge, black creature into a devout Buddhist gentleman with a mild, courteous demeanor. Approaching Ãcariya Mun with heartfelt respect, the gentleman then asked his forgiveness, expressing deep remorse. Here is the gist of what he said:
“I was surprised, and felt somewhat frightened, the first moment I saw you. I immediately noticed a strange and amazing radiance extending out all around you, a brilliance unlike anything I had ever seen. It created such a profound impact that in your presence I felt weak and numb. I couldn’t do anything – so captivated was I by that radiant glow. Still, I didn’t know what it was, for I had never before experienced anything like it.
“My threats to kill you a moment ago didn’t come from my heart’s true feelings. Rather, they stemmed from a long-held belief that I possess unrivaled authority over non-human beings, as well as humans with evil intent who lack moral principles. Such authority can be imposed on anyone, at any time; and that person will be powerless to resist. This arrogant sense of self-importance led me to confront you. Feeling vulnerable, I didn’t want to lose face. Even as I threatened you, I felt nervous and hesitant, unable to act on my threat. It was merely the stance of someone accustomed to wielding power over others. Please be compassionate enough to forgive my rude, distasteful behavior today. I don’t wish to suffer the consequences of evil anymore. As it is now, I suffer enough. Any more, and I won’t have the strength to bear it.”
Ãcariya Mun was curious about this: “You are a prominent individual with enormous power and prestige. You have an nonphysical body, so you needn’t experience the human hardships of hunger and fatigue. You aren’t burdened having to make a living as people here on earth are, so why do you complain about suffering? If a celestial existence isn’t happiness, then which type of existence is?”
The spirit replied: “On a superficial level, perhaps, celestial beings with their ethereal bodies do actually experience more happiness than humans, whose bodies are much grosser. But speaking strictly in spiritual terms, a celestial being’s ethereal body still suffers a degree of discomfort proportionate to the refined nature of that state of existence.”
This discussion between spirit and monk was far too profound and complex for me to capture its every detail here, so I hope the reader will forgive me for this shortcoming.
As a result of the discussion, the mysterious celestial being, showing great respect for the Dhamma he heard, affirmed his devotion to the three refuges: Buddha, Dhamma, and Sangha. He let it be known that he considered Ãcariya Mun to be one of his refuges as well, asking Ãcariya Mun to bear witness to his faith. At the same time, he offered Ãcariya Mun his full protection, inviting him to remain in the cave indefinitely. Had his wish been granted, Ãcariya Mun would have spent the rest of his life there. This being cherished the opportunity to take care of him – he wanted to ensure that nothing whatsoever disturbed Ãcariya Mun’s meditation. In truth, he was not some mysterious being with a huge, black body – that was merely a guise. He was the chief leader of all the terrestrial devas living in that region.24 His large entourage lived in an area that centered in the mountains of Nakhon Nayok and extended over many of the surrounding provinces as well.
Ãcariya Mun’s citta had ‘converged’ into calm at midnight, after which he met the terrestrial deva, communicating by means of samãdhi meditation until four A.M., when his citta withdrew to normal consciousness. The stomach disorder that was troubling him so much when he sat down at dusk had completely disappeared by that time. The therapeutic power of Dhamma, administered by means of meditation, was the only remedy he needed to effect a decisive cure – an experience that Ãcariya Mun found incredibly amazing. Forgoing sleep, he continued striving in his practice until dawn. Instead of feeling tired after a night of exertion, his body was more energetic than ever.
He had passed a night full of many amazing experiences: He witnessed Dhamma’s powerful ability to tame an unruly spirit, transforming arrogance into faith; his citta remained in a serenely calm state for many hours, savoring that wonderful sense of happiness; a chronic illness was completely cured, his digestion returning to normal; he was satisfied that his mind had acquired a solid spiritual basis – one he could trust, thus dispelling many of his lingering doubts; he realized many unusual insights he had never before attained, both those that removed defilements and those that enhanced the special understanding which formed an intrinsic part of his character.
During the months that followed, his meditation practice progressed smoothly, accompanied always by indescribable peace and tranquillity. With his health back to normal, physical discomforts no longer troubled him. Sometimes, late at night, he met with gatherings of terrestrial devas who came from various places to visit him. Devas from the surrounding area had all heard of Ãcariya Mun, for the mysterious deva who had engaged him in a war of words was now announcing his presence to others, and escorting groups of them to meet him. On nights when no visitors came, he enjoyed himself practicing meditation.
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ONE AFTERNOON HE LEFT his meditation seat to sit in the open air not far from the cave, reflecting on the Dhamma that the Lord Buddha had so compassionately given to mankind. He felt this Dhamma to be so very profound that he understood how difficult it was going to be to practice it to perfection, and to fully realize its essential truths. He felt a sense of satisfaction, thinking how fortunate he was to be able to practice Dhamma and realize its many insights and truths – an amazing feeling. Even though he had yet to reach the ultimate realization, a dream he’d long desired to fulfill, still the spiritual contentment he experienced was very rewarding. He was sure now that, unless death intervened, his hopes would surely be realized one day. Savoring his contentment, he reflected on the path he took to practice Dhamma and the results he hoped to achieve, proceeding step by step, until he reached a complete cessation of dukkha, eliminating all traces of discontent still existing within his heart.
Just then, a large troop of monkeys came foraging for food in front of the cave. The leader of the troop arrived first, a good distance in front of the rest. Reaching the area in front of the cave, it spotted Ãcariya Mun who sat very still with eyes open, glancing silently at the approaching monkey. The monkey immediately became suspicious of his presence. Nervous, worried about the safety of its troop, it ran back and forth along the branch of a tree, looking warily at him. Ãcariya Mun understood its anxiety, and sympathized with it, sending out benevolent thoughts of loving kindness: I’ve come here to practice Dhamma, not to mistreat or harm anyone; so there’s no need to fear me. Keep searching for food as you please. You can come foraging around here every day if you like.
In a flash, the lead monkey ran back to its troop, which Ãcariya Mun could see approaching in the distance. He watched what happened next with a sense of great amusement, combined with sincere compassion. As soon as the leader reached the others, it quickly called out: Goke, hey not so fast! There’s something over there. It may be dangerous! Hearing this, all the other monkeys began asking at once: Goke, goke? Where, where? And simultaneously, the leader turned his head toward Ãcariya Mun’s direction as if to say: Sitting over there – can you see? Or something like that, but in the language of animals, which is an unfathomable mystery to most human beings. Ãcariya Mun, however, understood every word they spoke.
Once it had signaled Ãcariya Mun’s presence to the group, the lead monkey warned them to proceed slowly and cautiously until they could determine exactly what was up ahead. It then hurried off ahead of the group, warily approaching the front of the cave where Ãcariya Mun was seated. Being concerned for the safety of those following behind, it was apprehensive, but also curious to find out what was there. It cautiously snuck up close to Ãcariya Mun, jumping up and jumping down from branch to branch, as monkeys tend to do, for they are quite restless as everybody knows. The lead monkey watched Ãcariya Mun constantly until it was sure that he posed no danger. Then, it ran back and informed its friends: Goke, we can go. Goke, there’s no danger.
During this time, Ãcariya Mun sat perfectly still, constantly gauging the lead monkey’s inner feelings to judge its reaction to him. The way it ran back to speak to its friends was quite comic; yet, knowing exactly what they said, Ãcariya Mun couldn’t help feeling sorry for them. For those of us who don’t understand their language, the calls they send back and forth to one another are merely sounds in the forest, much like the bird calls we hear every day. But when the lead monkey ran back, calling out to its troop, Ãcariya Mun understood the meaning of what was said as clearly as if they had been conversing in human language.
In the beginning when the lead monkey first spotted him, it hurried back to its troop, warning its friends to take care and pay careful attention to what it had to say. Although it communicated this message in the goke goke sounds that monkeys make, the essential meaning was clear to the others: Hey, stop! Not so fast! There’s danger up ahead. Hearing the warning, the others began wondering what danger there was. First, one asked: Goke, what is it? Then, another asked: Goke, what’s the matter? The lead monkey answered: Goke gake, there’s something up there – it may be dangerous. The others asked: Goke, where is it? The leader replied: Goke, right over there.
The sounds made by this large troop of monkeys, as they questioned and answered one another, reverberated through the whole forest. First, one called out in alarm; then another, until monkeys, large and small, ran frantically back and forth, seeking answers about their situation. Fearful of the possible danger they all faced, they yelled excitedly to one another in a state of general confusion – just as we people tend to do when confronted with an emergency. Their leader was obliged to speak up and to try to clarify the situation, cautioning them: Goke gake, everyone wait here first while I go back and check to make sure. With these parting instructions, it hurried back to look again. Approaching Ãcariya Mun who was seated in front of the cave, it looked warily at him while scurrying to and fro through the branches of the trees. Its eyes examined him with intense interest until it was satisfied that Ãcariya Mun wasn’t an adversary. Then, it hurriedly returned to its troop and announced: Goke gake, we can go now, it’s not dangerous. There’s no need to be afraid. So the whole troop moved forward until it reached the spot where Ãcariya Mun was seated, all of them cautiously peering at him in a way that signaled their continuing mistrust. As monkeys tend to do when their curiosity is aroused, the troop was jumping about through the trees. The goke gake sounds of their queries echoed through the forest: What is it? What’s it doing here? The sounds of their replies reverberated in the agitated tone of animals needing to find out what’s going on.
This narration has a repetitive quality, for this is the narrative style that Ãcariya Mun himself used when telling this story. He wanted to emphasize the points of interest for his audience, and thus clearly indicate their significance. He said that wild monkeys tend to panic when sensing danger because, for ages, human beings have used various brutal methods to kill these animals in countless numbers. So monkeys are instinctively very distrustful of people.
The flow of an animal’s consciousness infuses the different sounds it makes with the appropriate meaning – just as human verbal expressions are determined by the flow of human consciousness. So, it is just as easy for monkeys to understand the meaning of their common sounds, as it is for people to understand the same language. Each sound that issues from an animal’s flow of consciousness is attuned to a specific meaning and purpose. These sounds communicate a clear message, and those who are listening invariably comprehend their precise meaning. So, even though it has no discernible meaning for human beings, when monkeys emit a sound like goke, they all understand its intended meaning, since this is the language monkeys use to communicate. Much the same applies to people of different nationalities, each speaking their own national language. Just as most nations around the world have their own specific language, so too each species of animal has its own distinct means of communication. Whether animals and humans can comprehend each others’ language ceases to be an issue when we accept that each group has the prerogative to decide on the parameters of its speech and the manner in which it is conducted.
Finally overcoming their fears, the monkeys roamed freely in the area around the cave, foraging for food as they pleased. No longer were they on guard, wary of the threat of danger. From that day on, they felt right at home there, showing no interest in Ãcariya Mun; and he paid no special attention to them as he and they both went about their daily lives.
Ãcariya Mun said that all the animals foraging for food in the area where he lived did so contentedly, without fear. Ordinarily, animals of all kinds feel comfortable living in places where monks have taken up residence, for animals are quite similar to human beings in emotion. They simply lack the same predominant authority and intelligence that humans possess. Their level of intelligence extends only to the tasks of searching for food and finding a place to hide in order to survive from day to day.
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ONE EVENING ÃCARIYA MUN felt so moved by a profound sense of sadness that tears came to his eyes. Seated in meditation focusing on body contemplation, his citta ‘converged’ into a state of such total calm that it appeared completely empty. At that moment, he felt as though the whole universe had ceased to exist. Only emptiness remained – the emptiness of his citta. Emerging from this profound state, he contemplated the teaching of the Lord Buddha which prescribed the means for removing the defiling pollutants that exist in the hearts of all living beings – a knowledge arising from the incisive genius of the Lord Buddha’s wisdom. The more he contemplated this matter, the more he understood the amazing sagacity of the Buddha – and the more profoundly saddened he was by his own ignorance. He realized the paramount importance of proper training and instruction. Even such common bodily functions as eating food and relieving ourselves must be taught to us. We learn to perform them properly by undergoing training and instruction. Washing and dressing ourselves, in fact all of our daily activities, must be learned through education – otherwise, they will never be done correctly. Worse than doing them incorrectly, we may end up doing something seriously wrong, which could have grievous moral consequences. Just as it’s necessary to receive training in how to take care of our bodies, so it is essential to receive proper guidance in how to take care of our minds. If our minds don’t undergo the appropriate training, then we’re bound to make serious mistakes, regardless of our age, gender, or position in society.
The average person in this world resembles a young child who needs adult guidance and constant attention to safely grow to maturity. Most of us tend to grow up only in appearance. Our titles, our status, and our self-importance tend to increase ever more; but the knowledge and wisdom of the right way to achieve peace and happiness for ourselves and others, don’t grow to maturity with them; nor do we show an interest in developing these. Consequently, we always experience difficulties wherever we go. These were the thoughts that moved Ãcariya Mun to such a profound sense of sadness that evening.
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AT THE FOOT OF THE MOUNTAIN, where the path to the Sarika Cave began, stood a vipassanã meditation center, the residence of an elderly monk who was ordained late in life, after having had a wife and family. Thinking of this monk one evening, Ãcariya Mun wondered what he was doing, and so, he sent out his flow of consciousness to take a look. At that moment, the old monk’s mind was completely distracted by thoughts of the past concerning the affairs of his home and family. Again, sending out his flow of consciousness to observe him later that same night, Ãcariya Mun encountered the same situation. Just before dawn, he focused his citta once again, only to find the old monk still busy making plans for his children and grandchildren. Each time he sent out the flow of his citta to check, he found the monk thinking incessantly about matters concerned with building a worldly life now, and untold rounds of existence in the future.
On the way back from his almsround that morning, he stopped to visit the elderly monk and immediately put him on the spot: “How is it going, old fellow? Building a new house and getting married to your wife all over again? You couldn’t sleep at all last night. I suppose everything is all arranged now so you can relax in the evenings, without having to get so worked up planning what you’ll say to your children and grandchildren. I suspect you were so distracted by all that business last night you hardly slept a wink, am I right?”
Embarrassed, the elderly monk asked with a sheepish smile: “You knew about last night? You’re incredible, Ãcariya Mun.”
Ãcariya Mun smiled in reply, and added: “I’m sure you know yourself much better than I do, so why ask me? I’m convinced you were thinking about those things quite deliberately, so preoccupied with your thoughts you neglected to lie down and sleep all night. Even now you continue to shamelessly enjoy thinking about such matters and you don’t have the mindfulness to stop yourself. You’re still determined to act upon those thoughts, aren’t you?”
As he finished speaking, Ãcariya Mun noticed the elderly monk looking very pale, as though about to faint from shock, or embarrassment. He mumbled something incoherent in a faltering, ghostly sounding voice bordering on madness. Seeing his condition, Ãcariya Mun instinctively knew that any further discussion would have serious consequences. So he found an excuse to change the subject, talking about other matters for a while to calm him down, then he returned to the cave.
Three days later one of the old monk’s lay supporters came to the cave, so Ãcariya Mun asked him about the monk. The layman said that he had abruptly left the previous morning, with no intention of returning. The layman had asked him why he was in such a hurry to leave, and he replied: “How can I stay here any longer? The other morning Ãcariya Mun stopped by and lectured me so poignantly that I almost fainted right there in front of him. Had he continued lecturing me like that much longer, I’d surely have passed out and died there on the spot. As it was, he stopped and changed the subject, so I managed to survive somehow. How can you expect me to remain here now, after that? I’m leaving today.”
The layman asked him: “Did Ãcariya Mun scold you harshly? Is that why you nearly died, and now feel you can no longer stay here?
“He didn’t scold me at all, but his astute questions were far worse than a tongue-lashing.”
“He asked you some questions, is that it? Can you tell me what they were? Perhaps I can learn a lesson from them.”
“Please don’t ask me to tell you what he said, I’m embarrassed to death as it is. Should anyone ever know, I’d sink into the ground. Without getting specific, I can tell you this much: he knows everything we’re thinking. No scolding could possibly be as bad as that. It’s quite natural for people to think both good thoughts and bad thoughts. Who can control them? But when I discover that Ãcariya Mun knows all about my private thoughts –that’s too much. I know I can’t stay on here. Better to go off and die somewhere else than to stay here and disturb him with my wayward thinking. I mustn’t stay here, further disgracing myself. Last night I couldn’t sleep at all – I just can’t get this matter out of my mind.”
But the layman begged to differ: “Why should Ãcariya Mun be disturbed by what you think? He’s not the one at fault. The person at fault is the one who should be disturbed by what he’s done, and then make a sincere effort to rectify it. That, Ãcariya Mun would certainly appreciate. So please stay on here for awhile – in that way, when those thoughts arise, you can benefit from Ãcariya Mun’s advice. Then you can develop the mindfulness needed to solve this problem, which is much better than running away from it. What do you say to that?”
“I can’t stay. The prospect of my developing mindfulness to improve myself can’t begin to rival my fear of Ãcariya Mun: it’s like pitting a cat against an elephant! Just thinking that he knows all about me is enough to make me shiver, so how could I possibly maintain any degree of mindfulness? I’m leaving today. If I remain here any longer, I’ll die for sure. Please believe me.”
The layman told Ãcariya Mun that he felt very sorry for that old monk, but he didn’t know what to say to prevent him leaving: “His face was so pale it was obvious he was frightened, so I had to let him go. Before he left, I asked him where he’d be going. He said he didn’t know for sure, but that if he didn’t die first, we’d probably meet again someday – then he left. I had a boy send him off. When the boy returned I asked him, but he didn’t know, for the elderly monk hadn’t told him where he was going. I feel really sorry for him. An old man like that, he shouldn’t have taken it so personally.”
Ãcariya Mun was deeply dismayed to see his benevolent intentions producing such negative results, his compassion being the cause of such unfortunate consequences. In truth, seeing the elderly monk’s stunned reaction that very first day, he had suspected then that this might happen. After that day he was disinclined to send out the flow of his citta to investigate, fearing he might again meet with the same situation. In the end, his suspicions were confirmed. He told the layman that he’d spoken with the old monk in the familiar way that friends normally do: playful one minute, serious the next. He never imagined it becoming such a big issue that the elderly monk would feel compelled to abandon his monastery and flee like that.
This incident became an important lesson determining how Ãcariya Mun behaved toward all the many people he met throughout his life. He was concerned that such an incident might be repeated should he fail to make a point of carefully considering the circumstances before speaking. From that day on, he never cautioned people directly about the specific content of their thoughts. He merely alluded indirectly to certain types of thinking as a means of helping people become aware of the nature of their thoughts, but without upsetting their feelings. People’s minds are like small children tottering uncertainly as they learn to walk. An adult’s job is to merely watch them carefully so they come to no harm. There’s no need to be overly protective all the time. The same applies to people’s minds: they should be allowed to learn by their own experiences. Sometimes their thinking will be right, sometimes wrong, sometimes good, sometimes bad – this is only natural. It’s unreasonable to expect them to be perfectly good and correct every time.
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THE YEARS ÃCARIYA MUN spent living in Sarika Cave were fruitful. He gained many enlightening ideas to deepen his understanding of the exclusively internal aspects of his meditation practice and many unusual insights concerning the great variety of external phenomena he encountered in his meditation. He became so pleasantly absorbed in his practice that he forgot about time: he hardly noticed the days, the months, or the years as they passed. Intuitive insights arose in his mind continuously – like water gently flowing along in the rainy season. On afternoons when the weather was clear, he walked through the forest admiring the trees and the mountains, meditating as he went, absorbed in the natural scenery all around him. As evening fell, he gradually made his way back to the cave.
The cave’s surrounding area abounded in countless species of wild animals, the abundant variety of wild plants and fruits being a rich, natural source of sustenance. Animals such as monkeys, languars, flying squirrels, and gibbons, which depend on wild fruits, came and went contentedly. Preoccupied with their own affairs, they showed no fear in Ãcariya Mun’s presence. As he watched them foraging for food he became engrossed in their playful antics. He felt a genuine spirit of camaraderie with those creatures, considering them his companions in birth, ageing, sickness, and death. In this respect, animals are on an equal footing with people. For though animals and people differ in the extent of their accumulated merit and goodness, animals nonetheless possess these wholesome qualities in some measure as well. In fact, degrees of accumulated merit may vary significantly among individual members of both groups. Moreover, many animals may actually possess greater stores of merit than do certain people, but having been unfortunate enough to be reborn into an animal existence, they must endure the consequences for the time being. Human beings face the same dilemma: for although human existence is considered a higher birth than that of an animal, a person falling on hard times and into poverty must endure that misfortune until it passes –or until the results of that unfortunate kamma are exhausted. Only then can a better state arise in its place. In this way the effects of kamma continue to unfold, indefinitely. For precisely this reason, Ãcariya Mun always insisted that we should never be contemptuous of another being’s lowly status or state of birth. He always taught us that the good and the bad kamma, created by each living being, are that being’s only true inheritance.
Each afternoon Ãcariya Mun swept the area clean in front of the cave. Then for the rest of the evening he concentrated on his meditation practice, alternating between walking and sitting meditation. His samãdhi practice steadily progressed, infusing his heart with tranquility. At the same time, he intensified the development of wisdom by mentally dissecting the different parts of the body, while analyzing them in terms of the three universal characteristics of existence: that is to say, all are impermanent, bound up with suffering, and void of any self. In this manner, his confidence grew with each passing day.