01-5 The Sàvaka Arahants
來訪的聲聞阿羅漢
在沙里卡洞穴期間，偶爾會有已去世的聲聞阿羅漢25前來拜訪，他們是以徵兆26的形式出現在阿姜曼的禪境。為了利益阿姜曼，每位阿羅漢都會為阿姜曼解說聖者該從事的修行。以下就是某位阿羅漢的開示：
「經行時，你必須保持平靜與沉穩的態度。提起正念，將意識聚焦在你設定好的業處。如果想要檢視五蘊、身體、或任何禪修業處，你一定要將正念牢牢固定在目標之上，別讓你的注意力到處漂移。
若修行還會分心，那麼你應了解自己的定力仍不夠，你無法安住自己的心－這是尚未建立起皈依處之行者常有的毛病。「正知正念」必須延伸到日常生活中的一切行為，別允許自己在睡眠狀態下做事－要嘛，就是你繼續做著白日夢；要嘛，就是你得知道自己在做些什麼、自己的威儀是否恰當。
無論是早晨托缽、進食、或大小便溺，所有的行為都必須嚴謹地遵照聖阿羅漢弟子的行持，絕對不可表現得如同一位未受律法訓練過的俗人。你必須是一位真正的出家沙門，27無時無刻都保持沉穩寧靜。做到這些事，才不枉你受戒出家，成為另一位佛陀弟子。
你必須持起正念與智慧去看待每一個舉手投足、起心動念，發覺並剔除掉那些隱藏在內心中的劇毒。以食物為例，食物是生活之所需，但是你必須審思你乞得的食物；將食物吃下肚的同時，你不可讓食物的美味增長了心中的煩惱賊。
無論是否經過審思，食物都能滋養你的身體；但是，未經審思的進食卻必然會傷害你的心！所以，吃下未經正念檢視的食物，這樣的行為是在毀滅你自己，因為你滋養了自己的敵人。」
「一位出家沙門絕不能無恥地積聚貪瞋癡，這一定會傷害到自己及他人的利益；因為貪瞋癡不但會為自己帶來傷害，還會迅速繁殖蔓延，將傷害向外散播。
從佛陀聖弟子的觀點，我們必須對一切雜染都保持著戒慎恐懼的態度。以最嚴謹的態度面對，時時提醒自己不要輕忽任何一個煩惱。每一個煩惱都比烈火厲害，它絕對能毀滅掉任何它接觸到的事物。
阿羅漢聖者所持守的正法律，強調在任何時間、任何場合都嚴格自律—行住坐臥、吃飯、大小便溺、與他人相處時的言行舉止等等。散漫行為的習性是根源於煩惱，只要稍作鬆弛，這些散漫還會引出各種的不善念；一步接著一步，它們會帶領你通往永無盡頭的生死輪迴。
希望超越輪迴的行者應該要避開這些可悲習性，它們會讓行者越陷越深，最後行者將會成為一個齷齪猥瑣的沙門－每個人看到你只會生起厭惡之心！
沒有人喜歡發臭的食物、破舊的房子、骯髒的衣服。這是必然之事，人們喜歡乾淨舒適，厭惡任何的骯髒破舊。以上那些事物是不討喜，但還有事物更令人厭惡－一位思想齷齪且行為猥瑣的傢伙。尤有甚者，世界上最令人厭惡之事物，就是一位齷齪猥瑣的出家人！一位卑劣的出家人會讓所有人皺起眉頭，善人、惡人、天人、梵天等等全都不想看到這樣的人。若不想成為惹人厭惡的代表，你應該要以正念檢視自己的一舉一動與起心動念，時時警覺並注重威儀。督促自己，讓自己成為一位真正的沙門。」
「人們珍愛的事物中，以內心最為珍貴。事實上，「心」是全世界最珍貴且最為重要的寶物，你一定要好好珍惜自己的心。研究自己的心即是在研究正法；了解多少程度的心就是了解多少程度的法；而若你完全了解了心，那麼你對於法的追求便已經完成。換句話說，抵達「心」的實相即是證得涅槃。
如我所說，心是最不該被忽視的寶物。忽視「心」的人們，無論輪迴百千萬次，他們總是找不到圓滿，生命必然殘缺。然而，知行必須合一，一旦知道其重要性之後，我們便不可再怠惰。若不趁現在好好努力，以後肯定會後悔。人們應該即知即行，不要讓這無意義的悔恨一再發生。」
「地球上各種生命形式中，就屬人類最聰明。但若有人反而以顢頇無知為傲，那麼他們只是白白浪費掉自己的長處。持續如此，他們將會往悲慘靠攏，而生命毫無喜樂可言。
一位真正的出家沙門，不論是在從事修行或是日常的灑掃應對進退，每一個舉手投足都可成為人們的典範。出家沙門在進行的工作，必然是純潔且無可指摘的；其舉止必然是沉穩且符合律法要求的。我清楚你的志向為何，那麼，你應該努力培育自己，讓自己早點成為一位真正的沙門。你該讓良善穩定成長，並將它發揚光大。如此修行，無論你身在何處，你都能夠走向你的目標。一位重視戒、定、念、智慧、與精勤的沙門，必定能在當世便完成沙門之使命。」
「這份教導直接來自於佛陀。佛陀憑著精勤與努力，一次又一次與貪瞋癡作戰。最終，佛陀取得徹底勝利，解開所有結縛，超越諸苦，證得涅槃，成為世尊、佛陀、天人師。
若你能夠了解這份教導的重要性，努力將之實現，不久之後你也將解脫掉所有結縛。此教導從佛陀時代就已存在，希望你仔細思惟之。只要實踐它，你將會體驗到世上最不可置信的奇蹟，而且這奇蹟就在你的心中發生。這份奇蹟不需要原因，因為心本身就是世界上最善且最美的事物。」
說法完畢後，這位阿羅漢聖者便從禪境中離開，阿姜曼則是心中滿懷感激。阿姜曼仔細思維開示中的每一個細節與重點，將它們吸收並內化之。像這樣的教導不是只有一次，許多聲聞阿羅漢都會前來沙里卡洞穴為阿姜曼說法。因為聖者們的教導，阿姜曼在修行與知見上獲得了重大的進展。除了解除心中疑惑外，能夠聽聞這些聲聞阿羅漢說法，阿姜曼的內心更是燃起了對修行的熱情。
阿姜曼說，聽聞佛陀的阿羅漢弟子眾說法，讓他感覺到自己彷彿是身於佛世，並且有幸聽聞到佛陀說法。當然，阿姜曼不知道自己是否曾在過去世遇見過佛陀？不管如何，在聽聞的期間，阿姜曼的「心」似乎已臻圓滿。聽法時，阿姜曼心中只有正法存在，身體與外在世界全都消失－心單獨存在，心「能知」的本質卓然而立。心能覺知到正法，兩者融為一體；接著，心與正法一同發出璀璨耀眼的光芒。只在退出禪定後，阿姜曼才重新覺知到自己的身軀，而這身軀無疑是他仍未解脫的重擔之一－身體是受、想、行、識等四蘊聚集之處。色受想行識，任一蘊的本身都是苦啊！
在沙里卡洞穴居住的幾年間，阿姜曼接待過許多位聲聞阿羅漢，阿姜曼很歡喜也很感激這些聖者們的教導。因此，在許多曾住過的地方中，沙里卡洞穴對阿姜曼顯得格外的重要。也在這一段期間，阿姜曼的心生起了毫無疑惑的法－這是指，阿姜曼已經證得了阿那含果28。
依據佛經記載，阿那含聖者已經解脫了五下分結，那些是將眾生牢牢綁在輪迴裡的結縛（結縛共有十個）。五下分結是：身見、戒禁取、疑、貪、與瞋。達到阿那含果位的聖者將不再轉生為人、或任何由粗重四大構成身軀的境界，四大是指地、水、風、火。另外，若阿那含聖者未在死前證得阿羅漢果，那麼他將會在五個梵天界之一重生。五個梵天界分別是無煩天、無熱天、善現天，善見天、與色究竟天。確切的投生處，則依阿那含聖者在向阿羅漢道上的進展而決定。
要注意的是，在沙里卡洞穴證得阿那含果的這件事，阿姜曼只有對他的近侍弟子們說過。然而，考慮到讀者們的利益，我決定將之公開。若此事有任何不適當之處，我願為自己的魯莽負全部的責任。
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阿姜曼在沙里卡經年累月地修行。某一晚，阿姜曼突然想到了他的佛教同儕們，一股強烈的慈悲心也隨之而生。在這一段日子，阿姜曼每天每天都有進步，許多關鍵且細微的知見會在他夜晚禪修時生起。現在的阿姜曼能夠感受到許多特殊、不可思議的事物－那些是從前的他根本想像不到的事物。
想起他的佛教同儕後，阿姜曼當天晚上的禪修也變得非常地不一樣－心證入了一個精細的禪定，許多知見跟著生起。阿姜曼現在知道無明的傷害有多麼巨大，而自己也為此受了多少苦難，他的眼眶不禁泛起了淚水。同時間，阿姜曼知道自己的修行果然具有無比的價值，甜美的果實現在正一個接一個地浮現。
對於佛陀，阿姜曼有著最深的感激。在證得佛果後，佛陀慈悲地為世間宣說正法，後續的行者才能依照佛陀的教導前進；也因為佛陀的開示，世人才得以一窺業果法則之深奧，對自己、他人、其他有情才有較為正確的認識。如同這首偈頌所言：「眾生是業的所有者與繼承者，眾生皆隨自身的業而生」。這句話簡潔概括了佛陀對於業果的教誨。
儘管有許多知見生起，阿姜曼提醒自己：這些知見意義非凡，但它們只是知見，我仍有一段路要走。只有抵達終點後，我才能證得徹底之苦滅。今後，我將投入一切精力以實現目標，我永不退卻！
在沙里卡度過的時光是值得紀念的，阿姜曼很慶幸自己長期的胃病已經痊癒，心中也建立起更堅實的皈依處。雖然仍未完全消滅煩惱，阿姜曼現在對自己的修行已不再疑惑。禪修進展順利，再也沒有以前時而進步、時而退步的問題了。雖然有時仍看不清楚方向，但阿姜曼不會徬徨，他知道自己在抉擇時必然會選擇正確的道路，走下去必定會通往修行的終點。阿姜曼已經確知，總有一天他會超越諸苦。
正念與智慧已經修煉到兩者能完美配合且永不停息的階段，不會再有需要特別提醒的時刻了。不論是白日或夜晚，知見持續地湧現－這包含了內在或外在的各種事物。
阿姜曼的心沉浸在正法純然的喜樂之中。不過，他越感受到喜樂，越對其他比丘眾生起慈悲之心。阿姜曼希望讓更多的比丘眾能證得道與果，他希望他們也能體驗到正法的美妙。最後，對他人的強烈慈悲心促成了阿姜曼的離去。縱然不捨，阿姜曼仍舊決定要離開沙里卡洞穴，他將去尋找之前在東北各府認識的頭陀比丘們，阿姜曼希望能夠幫助更多的人們。
離開洞穴的幾天前，那位神秘的沙里卡天人又前來拜訪阿姜曼，他帶領著一群地居天人一同前來聞法。在說法完畢後，阿姜曼將離開的決定告訴了這群天人。天人們實在不願意阿姜曼離去，他們懇求阿姜曼能夠為了他們的利益而繼續留在沙里卡洞穴。
阿姜曼向他們解釋，正如他來到這裡有其因緣，現在他的離去也自有它的道理－阿姜曼並非是順著欲望、盲目來去之人。阿姜曼請天人們諒解他的決定。阿姜曼也承諾，若有天因緣具足，他一定會再回來這裡的。
天人們了解並接受了這個決定，但他們實在太過難過，無法克制住自己悲傷的情緒。自從認識阿姜曼後，阿姜曼便一直是他們的皈依之處，悲傷與難過是他們不得不發的情緒啊！
臨行的前一天，阿姜曼在晚上十點鐘左右想起了波羅曼尼寺的優波離長老，阿姜曼想知道當時長老正在想些什麼？阿姜曼集中心識去觀察優波離長老，他察覺到長老正在思索著無明與十二緣起之間的關係29。
阿姜曼將時間與內容記下，等到他抵達曼谷遇見了優波離長老，阿姜曼便詢問長老他那一晚的觀察是否為真？聽到阿姜曼敘述之後，優波離長老非常開心，他笑著表示阿姜曼的觀察完全正確。優波離長老贊許阿姜曼：
「你真是修行有成啊！我自己已經是一位受人尊敬的老師，但與你比起來，我簡直就像一位剛學步的孩子。我真是慚愧，你才配得上老師之名。
跟隨世上最偉大老師的我們，你所學習得到的境界才是一位佛陀弟子該達成的任務。弟子中總該有人站出來，不可以全部弟子眾都無人能解佛陀之法－總該有人挺身而出。
在這個時代，許多人都認為再也不會有比丘能夠證得聖果，失敗主義瀰漫整個佛教界。然而，你證得的境界清楚展現了法的「無時性」。佛陀曾說過正法能讓全人類都受益，但若沒有你，正法在這世間就快要消失了。你向我展示的神通是珍貴的，世尊曾為弟子展現過，身為弟子的我們就該努力實際佛陀的各種教導。」
阿姜曼說，優波離長老對他有著最真誠的敬意與信心。這次停留在曼谷的期間，優波離長老曾請教過他幾個問題，那些是長老自認仍未透徹解決的問題。時機適合之後，阿姜曼便離開曼谷，獨自前往泰國東北部遊行。
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以下段落是摩訶布瓦尊者對阿姜曼早期生活之整理與補遺：
在沙里卡洞穴獨修的前幾年，阿姜曼曾頭陀遊行至鄰國緬甸，再經由北部的清邁府返回泰國。接著，阿姜曼行腳至寮國，在琅勃拉邦附近修苦行。那一年他回到泰國黎府的班古村結雨安居，那裡相當接近帕浦洞。隔年，阿姜曼結雨安居的地點是帕賓洞，同樣是在泰國的黎府。
這些地區在當時都沒什麼開發，有著大片的荒野與豐富的自然生態。村落與村落相隔甚遠，旅人可以走上一整天都看不到人煙。若一不小心，旅人可能會錯過可過夜的村落，而不得不在荒野中度上一夜。在這情況下要想活下來，旅人只能祈禱有好運氣，老虎等猛獸不要發現自己的蹤跡。
有一次阿姜曼渡過湄公河，他走到寮國境內的山區森林裡修行。居住在那裡時，有一隻孟加拉虎時常會出現在阿姜曼搭帳之處。
老虎總在夜間出現，牠會站在離經行步道一段距離處，看著阿姜曼來回經行。牠從沒有表現過任何的不友善，只有幾次牠在附近巡視地盤時，阿姜曼聽過牠的吼叫聲而已。阿姜曼早已習慣住在野外，他不會特別注意居住處是否有老虎或是別的野生動物。
那次的遊方有一位比丘與阿姜曼同行。這位尊者名叫阿姜錫薩，戒臘比阿姜曼稍長一些。身為阿姜曼同一年代的比丘，阿姜錫薩亦精於禪修。阿姜錫薩時常住在荒野，他喜愛荒野中的寂靜之感。阿姜錫薩最常居住在湄公河附近，特別是寮國那一側，那區域有著一重又一重的山脈。阿姜錫薩很少會渡過湄公河到泰國，就算來了也會很快回去。
那一次，阿姜曼與阿姜錫薩的搭營處離彼此有一段距離，早晨他們則是前往不同的村落托缽。
某一晚在阿姜錫薩經行時，有一隻孟加拉虎出現在他的營地。老虎靜悄悄地前進，牠在離步道六英尺之處坐了下來。阿姜錫薩在步道的兩端都點有蠟燭，但老虎位於步道中點的側邊處，而且老虎的斑紋與背景完美融合在一起。老虎面對著步道，一動也不動地坐著，眼睛看著來回經行的阿姜錫薩。
阿姜錫薩是在走過老虎面前後才感覺到事情不太一樣。一開始他有些懷疑，畢竟他不曾遇過有動物坐在步道旁邊的狀況。一轉頭去看，阿姜錫薩就看到了那隻巨大的孟加拉虎，老虎也正看著他呢！
阿姜錫薩不知道老虎怎麼來的、在那兒待了多久？但總之，阿姜錫薩不感到害怕，他就這樣站著並看著那隻老虎。老虎一動也不動，活像一個大型的充填玩具。幾秒鐘後，阿姜錫薩又繼續他的功課，在步道上來回經行，而老虎仍坐在步道旁－恐懼這兩個字從未出現在阿姜錫薩的腦海中。
一陣子後，阿姜錫薩注意到老虎似乎坐在那裡太久了些，他怕老虎不舒服，於是他將思緒傳送給牠：為何不去外面走走，或許去找點東西吃吧？為何只坐在這裡看著我呢？這思緒一生起後，老虎便立刻吼出聲來，整個樹林跟著為之震動！
聽到吼聲，阿姜錫薩知道老虎想要待在原處。於是他改變念頭，想著：我剛才是在擔心你會肚子餓，如同所有的生物，你必須進食才能生活。但若你不覺得餓，只想坐在這裡看我經行，這樣也很好，我不介意。
老虎對阿姜錫薩這次的念頭沒有意見－牠只是坐著，雙眼一直看著阿姜錫薩。阿姜錫薩則不再理會老虎，又繼續他的修行了。一陣子之後，阿姜錫薩離開經行步道，走到旁邊的竹製平台上坐著休息。他先誦一會經，接著開始坐禪。到了該睡覺的時候，他就直接在平台上躺著入眠。
這整段時間，老虎都沒有離開，牠就坐在原本位置上，離阿姜錫薩相當地近。睡到凌晨三點，阿姜錫薩起床準備經行，此時他就看不到老虎的蹤跡－阿姜錫薩完全不知道老虎何時離開、又跑去哪裡了呢？這是唯一一次阿姜錫薩離老虎這麼近，直到他離開那個營地之前，那隻老虎都沒有再來拜訪他。
阿姜錫薩覺得這個事件很有趣，所以隔天他遇到阿姜曼時，他詳細敘述了整個事件。阿姜錫薩強調，老虎發出吼叫就剛好是在他生起希望老虎離開之念頭的那個時刻，那是分秒不差的。
另外，阿姜錫薩還說，雖然他自己不感覺恐懼，但老虎吼叫時，他是全身寒毛直豎，整個頭皮都在發麻！儘管一瞬間他就恢復了正常，但或許恐懼還藏在他內心的深處，只是他自己覺察不出罷了。
之後，那隻老虎沒有再出現在他的營地，但阿姜錫薩時常能聽到牠的吼叫聲，他知道老虎就在附近。無論是否有老虎，阿姜錫薩求道的決心不會動搖，他持續修行，一路向著目的地前進。
25. 聲聞弟子是指佛陀的直接弟子，他們曾經親耳聽聞過佛陀開示，並從此認定佛陀是自己的老師、而自己是佛陀弟子中的一員。
26. 徵兆是一種在近行定中生起的影像。聲聞阿羅漢聖者是以徵兆的方式出現在阿姜曼面前；教導時，他們則是以「心的語言」向阿姜曼說法開示。「心的語言」是一種直接的、不依賴言語的、本質明確的、而且不會產生誤解的語言，聽者能夠直觀且詳盡地知道說者所要傳達之意。
27. 沙門是指一位放棄傳統社會生活責任與義務、追求精神成就的修行者。在佛陀時代，沙門特別指稱那些離家學道、並從頭陀苦行中學習的行者。
28. 阿那含聖者，或稱不還者，是指已經解脫了五下分結的聖者。阿那含聖者在死後將會重生於五個梵天界之一，並且他會在梵天界中證得涅槃，於是他永遠不會再回到這個人間。五下分結分別是：身見、戒禁取、疑、貪、與瞋，它們是將眾生牢牢綁在輪迴裡的結縛。
29. 十二因緣，也稱十二緣起。十二緣起詳盡地解說如何由無明開始，接續生起了行、識、名色、六入、觸、受、愛、取、有、生、老死等等緣生法。眾生依著相續且無間斷的十二因緣，一次又一次地生死輪迴，不得解脫。
Living in Sarika Cave, Ãcariya Mun was occasionally visited by sãvaka Arahants,25 who appeared to him by means of samãdhi nimitta.26Each sãvaka Arahant delivered for his benefit a discourse on Dhamma, elucidating the traditional practices of the Noble Ones. Here is the substance of what was expressed:
Walking meditation must be practiced in a calm, self-composed manner. Use mindfulness to focus your attention directly on the task you have set for yourself. If you’re investigating the nature of the khandhas or the conditions of the body, or simply concentrating on a specific Dhamma theme, then make sure mindfulness is firmly fixed on that object. Don’t allow your attention to drift elsewhere. Such negligence is characteristic of one having no solid spiritual basis to anchor him, and thus lacking a reliable inner refuge. Mindful awareness should attend each and every movement in all your daily activities. Don’t perform these actions as though you are so sound asleep that you have no mindful awareness of how your body tosses about, or how prolifically your sleeping mind dreams. Going on your morning almsround, eating your food, and relieving yourself: in all such basic duties you should adhere strictly to the traditional practices of the Lord Buddha’s Noble disciples. Never behave as though you lack proper training in the Teaching and the Discipline. Always conduct yourself in the manner of a true samaõa27 with the calm, peaceful demeanor expected of one who ordains as a disciple of the Lord Buddha. This means maintaining mindfulness and wisdom in every posture as a way of eliminating the poisons buried deep within your heart. Thoroughly investigate all the food you eat. Don’t allow those foods that taste good to add poison to your mind. Even though the body may be strengthened by food that’s eaten without proper investigation, the mind will be weakened by its damaging effects. By nourishing your body with food that is eaten unmindfully, you will, in effect, be destroying yourself with nourishment that depletes your mental vitality.
A samaõa must never endanger his own well-being or the well-being of others by shamefully accumulating kilesas; for, not only do they harm him, but they can easily mushroom and spread harm to others as well. In the view of the Buddha’s Noble disciples, all mental defilements are to be greatly feared. Utmost care should be taken to ensure that the mind does not neglect to check any outflow of the kilesas, for each one acts like a sheet of fire destroying everything in its path. The Noble Dhamma, practiced by all of the Lord Buddha’s Noble disciples, emphasizes scrupulous self-discipline at all times and under all conditions – whether walking, standing, sitting, lying down, eating or relieving oneself; and in all of one’s conversations and social interactions. Inattentive, undisciplined behavior is a habit of the kilesas, leading to unwholesome thoughts, and thus, perpetuating the cycle of birth and death. Those wishing to escape from the cycle of rebirth should avoid such deplorable habits. They merely lead deeper into the abyss, eventually causing one to become that most undesirable of persons – a wretched samaõa. No one wishes to partake of wretched food; no one wishes to reside in a wretched house; and no one wishes to dress in wretched clothes, or even look at them. Generally, people detest and shun wretched things – how much more so a wretched person with a wretched mind. But the most abhorrent thing in the world is a wretched samaõa who is ordained as a Buddhist monk. His wretchedness pierces the hearts of good and bad people alike. It pierces the hearts of all devas and brahmas without exception. For this reason, one should strive to be a true samaõa exercising extreme care to remain mindful and selfdisciplined at all times.
Of all the many things that people value and care for in the world, a person’s mind is the most precious. In fact, the mind is the foremost treasure in the whole world, so be sure to look after it well. To realize the mind’s true nature is to realize Dhamma. Understanding the mind is the same as understanding Dhamma. Once the mind is known, then Dhamma in its entirety is known. Arriving at the truth about one’s mind is the attainment of Nibbãna. Clearly, the mind is a priceless possession that should never be overlooked. Those who neglect to nurture the special status that the mind has within their bodies will always be born flawed, no matter how many hundreds or thousands of times they are reborn. Once we realize the precious nature of our own minds, we should not be remiss, knowing full well that we are certain to regret it later. Such remorse being avoidable, we should never allow it to occur.
Human beings are the most intelligent form of life on earth. As such, they should not wallow in ignorance. Otherwise, they will live an insufferably wretched existence, never finding any measure of happiness. The manner in which a true samaõa conducts all his affairs, both temporal and spiritual, sets a trustworthy example to be followed by the rest of the world. He engages in work that is pure and blameless; his actions are both righteous and dispassionate. So, endeavor to cultivate within yourself the exemplary work of a samaõa, making it flourish steadily, so that wherever you go, your practice will always prosper accordingly. A samaõa who cherishes moral virtue, cherishes concentration, cherishes mindfulness, cherishes wisdom and cherishes diligent effort, is sure to achieve that exalted status of a full-fledged samaõa now, and to maintain it in the future.
The teaching that I give you is the dispensation of a man of diligence and perseverance, a spiritual warrior who emerged victorious, a preeminent individual who completely transcended dukkha, freeing himself of all fetters. He attained absolute freedom, becoming the Lord Buddha, the supreme guide and teacher of the three worlds of existence. If you can understand the special value this teaching holds for you, before long you too will have rid yourself of kilesas. I entrust this Dhamma teaching to you in the hope that you will give it the most careful consideration. In that way, you will experience incredible wonders arising within your mind, which by its very nature is a superb and wonderful thing.
A sãvaka Arahant having delivered such a discourse and departed, Ãcariya Mun humbly received that Dhamma teaching. He carefully contemplated every aspect of it, isolating each individual point, and then thoroughly analyzed them all, one by one. As more and more sãvaka Arahants came to teach him in this way, he gained many new insights into the practice just by listening to their expositions. Hearing their wonderful discourses increased his enthusiasm for meditation, thus greatly enhancing his understanding of Dhamma.
Ãcariya Mun said that listening to a discourse delivered by one of the Buddha’s Arahant disciples made him feel as if he was in the presence of the Lord Buddha himself, though he had no prior recollection of meeting the Buddha. Listening intently, his heart completely full, he became so absorbed in Dhamma that the entire physical world, including his own body, ceased to exist for him then. The citta alone existed, its awareness shining brightly with the radiance of Dhamma. It was only later, when he withdrew from that state, that he realized the oppressive burden he still carried with him: For he became conscious again of his physical body – the focal point where the other four khandhas come together, each one a heavy mass of suffering on its own.
During his lengthy sojourn at Sarika Cave, Ãcariya Mun entertained many sãvaka Arahants and heeded their words of advice, making this cave unique among all the places where he had ever stayed. While living there, the Dhamma of unimpeachable certainty arose in his heart; that is, he attained the fruition of Anãgãmï.28 According to Buddhist scripture, the Anãgãmï has abandoned the five lower fetters that bind living beings to the round of repeated existence: sakkãyadiååhi, vicikicchã, sïlabbataparãmãsa, kãmarãga, and paåigha. Someone reaching this level of attainment is assured of never being reborn in the human realm, or in any other realm of existence where bodies are composed of the four gross physical elements: earth, water, fire, and air. Should that individual fail to ascend to the level of Arahant before dying, at the moment of death he will be reborn into one of the five Pure Abodes of the brahma world. An Anãgãmï is reborn in the abode of aviha, atappa, sudassa, sudassï or akaniååha, depending on the individual’s level of advancement along the Arahant path.
Ãcariya Mun revealed that he attained the stage of Anãgãmï in Sarika Cave exclusively to his close disciples; but, I have decided to declare it publicly here for the reader’s consideration. Should this disclosure be considered in any way inappropriate, I deserve the blame for not being more circumspect.
ONE NIGHT, HAVING CONTINUED to practice peacefully for many months, Ãcariya Mun experienced an unusually strong feeling of compassion for his fellow monks. By that time, amazing insights surfaced nightly in his meditation practice. He became keenly aware of many strange, wonderful things – things he had never dreamed of seeing in his life. On the night that he thought about his fellow monks, his meditation had an exceptionally unusual quality to it. His citta had attained an especially ethereal refinement in samãdhi, resulting in many extraordinary insights. Fully realizing the harmful effects that his own past ignorance had caused him, he was moved to tears. At the same time, he understood the value of the effort he had struggled so diligently to maintain until he could reap the amazing fruits of that diligence. A deep appreciation for the Lord Buddha’s supreme importance arose in his heart; for, it was he who compassionately proclaimed the Dhamma so that others could follow in his footsteps, thus allowing them to understand the complex nature of their own kamma, and that of all other living beings as well. Thus the vital significance of the Dhamma verse: All beings are born of their kamma and kamma is their one true possession, which succinctly sums up practically all the Buddha’s teachings.
Those insights notwithstanding, Ãcariya Mun continued to remind himself that despite their truly amazing character he had yet to reach the end of the path and the cessation of dukkha. To accomplish that he would need to pour all his energy into the practice – with unstinting resolve. In the meantime, he was pleased to see that the chronic stomach ailment which he had suffered so long was now completely cured. More than that, his mind was now firmly anchored to a solid spiritual basis. Although he had yet to totally eradicate his kilesas, he was sure of being on the right path. His meditation practice, now progressing smoothly, had none of the fluctuations he had experienced earlier. Unlike in the past, when he was groping in the dark, feeling his way along, he now felt certain of the path leading to the highest Dhamma. He was absolutely convinced that one day he would transcend dukkha.
His mindfulness and wisdom had reached a stage where they worked ceaselessly in perfect concert. He never needed to urge them into action. Day and night, knowledge and understanding arose continuously – both internal spiritual insights and awareness of countless external phenomena. The more his mind delighted in such amazing Dhamma, the more compassion he felt for his fellow monks: he was eager to share with them these wondrous insights. In the end, this profound feeling of compassion precipitated his departure from that auspicious cave. With some reluctance, he eventually left to search out the dhutanga monks he had known previously, when he was living in the Northeast.
Several days prior to his departure from Sarika Cave, a group of terrestrial devas, led by the mysterious being he first encountered there, came to hear a discourse on Dhamma. After finishing his discourse, Ãcariya Mun informed them of his decision, saying he would soon take leave of them. Unwilling to see him depart, the large company of devas who were gathered there beseeched him to stay on for the sake of their long-term happiness and prosperity. Ãcariya Mun explained that, just as he had come to that cave for a reason, so too he had a reason for moving on – he didn’t come and go slavishly, following his desires. Asking for their understanding, he cautioned them against feeling disappointed. He promised that, if the opportunity presented itself in the future, he would return. The devas expressed their sincere regrets, showing the genuine affection and respect for him they’d always felt.
At about ten P.M. on the night before his departure, Ãcariya Mun thought of Chao Khun Upãli at Wat Boromaniwat monastery, wondering what was on his mind. So he focused his citta and sent the flow of his consciousness out to observe him. He found that Chao Khun Upãli was at that moment contemplating avijjã in relation to paåicca-samuppãda. 29 Ãcariya Mun took note of the time and the date. When eventually he arrived in Bangkok, he asked Chao Khun Upãli about what he’d observed. With a hearty laugh Chao Khun Upãli immediately acknowledged it to be true, saying this in praise of Ãcariya Mun:
“You are truly masterful. I myself am a respected teacher, yet I’m inept compared to you – and I feel embarrassed. You truly are a master. This is exactly how a genuine disciple of the Lord Buddha follows in the footsteps of the Supreme Teacher. We can’t all be incompetent in the practice of the Lord Buddha’s teaching – somebody has to maintain this exalted Dhamma in the spirit that it was originally taught. By not allowing the modern age we live in to foster a lazy, defeatist attitude toward the highest attainments, you have demonstrated the timeless quality of the Buddha’s teaching. Otherwise, the true Dhamma will no longer arise in the world, despite the fact that the Buddha proclaimed it for the benefit of all mankind. The special knowledge you have just displayed to me is most admirable. This is the way the Lord’s teaching should be developed and put into practice.”
Ãcariya Mun stated that Chao Khun Upãli had the utmost admiration and respect for him. There were certain occasions when he sentfor Ãcariya Mun to help him solve certain problems he was unable to resolve to his own satisfaction. Eventually when the time was right, Ãcariya Mun left Bangkok and returned directly to the Northeast.
IN THE YEARS PRIOR to his sojourn at Sarika Cave, Ãcariya Mun traveled into the neighboring country of Burma, later returning by way of the northern Thai province of Chiang Mai. Continuing on into Laos, he practiced the ascetic way of life for some time in the area around Luang Prabang, eventually returning to Thailand to spend the rains retreat near the village of Ban Khok in Loei province, quite close to Pha Pu Cave. The following rains retreat was spent at Pha Bing Cave, also in Loei province. Back then, these places were all wilderness areas, teeming with wild animals where village communities were located far and few between: one could walk all day without coming across a single settlement. A person losing his way in that vast wilderness could find himself in the precarious situation of having to sleep overnight in an inhospitable environment at the mercy of tigers and other wild beasts.
On one occasion Ãcariya Mun crossed the Mekong River and settled in a large tract of mountainous forest on the Laotian side. While he camped there, a huge Bengal tiger often wandered into his living area. Always coming at night, it stood some distance away watching him pace back and forth in meditation. It never displayed threatening behavior, but it did roar occasionally as it wandered freely around the area. Being well accustomed to living in close proximity to wild animals, Ãcariya Mun paid little attention to the tiger.
During that excursion he was accompanied by another monk, Ãcariya Sitha, who had been ordained slightly longer than he had. A contemporary of Ãcariya Mun, Ãcariya Sitha excelled in the practice of meditation. He liked the type of seclusion that the wilderness offered, preferring to live in the mountains stretching along the Laotian side of the Mekong River. Only occasionally did he cross the river into Thailand, and then never for very long.
On that occasion, Ãcariya Mun and Ãcariya Sitha were camped some distance apart, each depending on a separate village for his daily alms food. One night while walking in meditation, Ãcariya Sitha was visited by a huge Bengal tiger. The tiger crept in and quietly crouched forward to about six feet from his meditation track, right in between the lighted candles at each end of the track that allowed him to see as he paced back and forth in the dark. Facing the meditation track while remaining motionless, it sat there calmly like a house pet watching Ãcariya Sitha intently as he paced back and forth. Reaching that place on the track opposite which the tiger was crouched, Ãcariya Sitha sensed something out of place. At once he became suspicious, for normally nothing was at the side of his track. Glancing over he saw the huge Bengal tiger crouched there, staring back at him – since when he couldn’t tell. Still, he felt no fear. He merely watched the tiger as it sat motionless, looking back at him like a enormous stuffed animal. After a moment he continued pacing back and forth, passing each time in front of the tiger – but thoughts of fear never crossed his mind. He noticed, though, that it remained crouched there for an unusually long time. Feeling sorry for it, he directed this train of thought at the tiger: Why not go off and find something to eat? Why just sit there watching me? No sooner had this thought arisen, than the tiger let out a deafening roar that resounded through the whole forest. The sound of its roar left Ãcariya Sitha in no doubt that it intended to stay, so he quickly changed tack, thinking: I thought that only because I felt sorry for you – I was afraid you might get hungry sitting there so long. After all, you have a mouth and a stomach to fill, just like all other creatures. But if you don’t feel hungry and want to sit there watching over me, that’s fine, I don’t mind.
The tiger showed no reaction to Ãcariya Sitha’s change of heart – it just crouched by the path and continued to watch him. He then resumed his meditation, taking no further interest in it. Some time later he left the meditation track and walked to a small bamboo platform situated close by to take a rest. He chanted suttas there for awhile then sat peacefully in meditation until time to go to sleep, which he did lying on the bamboo platform. During that entire time the tiger remained crouched in its original position, not far away. But when he awoke at three A.M. to resume his walking meditation, he saw no sign of the tiger anywhere – he had no idea where it had gone. As it happened, he saw it only that once; from then on until he left that place, it never appeared again.
This incident intrigued Ãcariya Sitha, so when he met with Ãcariya Mun he described to him how the tiger had crouched there watching him. He told Ãcariya Mun the tiger had roared at the precise moment the thought arose wishing it to go away. He recounted how, although he wasn’t conscious of any fear, his hair stood on end and his scalp went numb, as if he were wearing a cap. But soon he again felt quite normal, resuming his walking meditation as though nothing had happened. Actually, there probably was a subtle measure of fear buried deep inside that he was incapable of perceiving at the time. Although the tiger never returned to his campsite, he often heard the sound of its roars echoing through the nearby forest. Still, Ãcariya Sitha’s mind remained resolute and he continued to practice contentedly, as he always had.