2-7 The Well-digging Incident
掘井事件
阿姜曼居住於班聖峰村附近時，曾發生一件怪事。當時，跟隨阿姜曼修行與共住的沙彌比丘們共有60至70位左右；而季節來到了乾季，僧團可以取得的乾淨用水明顯不足。當地村民們先找比丘眾開會討論，大家共同決議要將現存的水井掘深，以期得到更大量的出水量。
會議結束後，一名資深比丘向阿姜曼報告，希望此項工程能夠獲得阿姜曼的許可。聽完比丘的說明後，阿姜曼沉默了片刻，接著他嚴肅地回答：「不行，這可能有危險！」。阿姜曼說這句話後就不再開口，而這名資深比丘也不敢向阿姜曼詢問為何這會有危險。頂禮告退後，這名比丘便將阿姜曼的話轉述給比丘與村民們。然而，比丘與村民們並不認為這會有什麼危險，他們仍決定要秘密進行這項掘井工程。
水井離寺院有一段路程。在中午時分，當比丘們認為阿姜曼已開始午休後，他們便悄悄走出寺院去挖井。然而工程才剛開始，還沒挖出多少土石，水井頂端的地面就出現鬆動的跡象，接著土石坍塌至井內！最後，地面上留下一個窟窿，原本水井的位置滿是坍塌下的土石。在場的每個人都被這突如其來的變故嚇到說不出話來。這次坍塌明顯是他們的責任：先是忽略阿姜曼的警告，又沒檢查水井周遭的土質適不適合挖掘。唯一值得安慰的是，沒有人被崩落的土石砸傷或是活埋在水井內。比丘們陷入了擔憂且自責的心情，既希望阿姜曼沒有發現他們的胡作妄為，又認為坍塌就是他們行為的懲罰。不管如何，村民與比丘們開始將崩落的土石移走，並找來木材以穩固井口。出於擔憂水井的修復，他們開始在心中禱告阿姜曼能夠幫助他們。神奇的是，等到他們想到阿姜曼後，修復工作竟然越來越順利。甚至因為太順利，有些人還能夠面帶微笑呢！
修復工程一結束後，井邊立刻看不到任何人的身影。這當然是因為每個人都擔心，阿姜曼說不定會突然走到水井這邊查看。但就算已回到寺院，沙彌比丘們都處在一種驚魂未定的狀態。而且越接近晚上集會時間，他們越是害怕。每一個人都知道，過去若發生這類事件，阿姜曼的斥責會有多麼嚴厲。阿姜曼總是能夠知道這些事，有時候連當事人都忘掉的小過錯，阿姜曼也知道得一清二楚。阿姜曼會在某天開示時說起這些過錯，並解釋隱藏在過錯裡的煩惱賊。這次的掘井事件可說是整個僧團背著阿姜曼做出的嚴重脫序行為，他怎麼可能不知道呢？每個人都相信阿姜曼已知悉此事，每個人都等著被阿姜曼訓斥。若不是今晚集會時被罵，那就會是明天早上被罵。總之，那天下午剩下的時間裡，每一個人都戰戰兢兢，坐立不安。
結果，當天晚上沒有一個人被罵－阿姜曼什麼話都沒說，因為他臨時取消了集會。要知道，阿姜曼非常了解該如何教導弟子眾。一如他們過往的錯誤，阿姜曼對這次的事件也知道得一清二楚；但阿姜曼同時知道弟子們現在的狀態。顯然弟子們已自知過錯，若立刻加以訓斥，恐怕只會讓他們更加難過與懊悔，反而不是最佳的教育方式。
每日阿姜曼的生活作息是：凌晨時從禪坐中起身，接著開始經行，一直經行到僧眾至大廳集合的時間。阿姜曼會在大廳穿上外袍，然後帶隊出外托缽。第二天早上，當阿姜曼離開了他的經行小徑，進入大廳時，比丘們仍擔心著阿姜曼會如何處罰他們。僧眾緊張地站在一旁，連一口大氣都不敢喘。穿好外袍後，阿姜曼轉身朝向僧眾，以一種紓解壓力的語氣，緩緩開口說：
「我們來到這裡是為了學習佛法。我們不應該過分的大膽，也不應該過分的害怕。任何人都可以犯錯，但犯錯的價值在於能了解自己的過失。佛陀亦曾犯過錯誤。意識到錯誤之後，佛陀便努力找出是哪裡出錯，並且立刻改正錯誤。人們願意改正錯誤是值得嘉許的行為，但不需要要求自己永遠不犯錯，錯誤總是三不五時地發生。從現在開始，不論任何情況你們都該學著好好控制自己的言行意，隨時隨地以正念看顧自己，這樣做就是智者的修行之道。」
阿姜曼只說了這些話。接著，他爽朗地笑了笑，一如平常地帶著隊伍出外托缽了。那天晚上沒有集會，阿姜曼僅僅提醒大家要勤奮禪修，之後的三個晚上也都沒有集會。這段時間內，所有的比丘與沙彌們仍然擔心阿姜曼會因為掘井事件而責罵他們。第四個晚上有集會，不過，阿姜曼也沒有提到這次的事件。看來，阿姜曼對掘井事件是一無所知吧？
一段時間過去了，每一個人都已漸漸淡忘水井這回事；但在某一天，阿姜曼竟突然說起這件事！從來沒有人告訴他水井這回事，全部僧眾也都認為風波已經平靜了。阿姜曼自己從未去過水井那邊，水井離寺院之間可是有著一段的路程。
那一天的開示與平常時沒什麼不同，阿姜曼正在說明禪修的各個面向，該如何實踐四威儀，該如何尊師重道。阿姜曼說，若了解這些法，比丘們就可以知道身為一位有學者該具備的言行舉止。阿姜曼強調，比丘們應該特別重視因與果，這些是真實的佛法。阿姜曼繼續說：
「雖然你們一直在承受欲貪之逼迫，但是你們不可以讓欲貪浮上心頭、也不可讓它們干擾到日常修行。否則，它們將擊敗你們心中的法。讓你們學到的法漸漸死去，讓所有的希望化為烏有。你們絕不可以違背佛法、寺院紀律、或老師的話語，因為這樣的行為就有如在毀滅自己，只會讓舊有習慣與煩惱賊得到力量與威勢而已。水井周圍的土層不是純然的黏土層，它的底部有著一層沙層。若挖得太深，將會導致砂層與其上的黏土層一起崩塌，施工的人員可能會受到重傷，甚至是當場死亡，而這就是為什麼我不讓你們去挖井的原因。允許或禁止任何事物之前，我必定會先詳細調查一遍。在這裡接受訓練的每一位比丘，你們都該知道我的這個習慣，違反我的建議之前最好多想想。有些事情我只會在內心裡進行調查，而我不認為有將調查過程告訴你們的必要。」
「我那時說的已經夠明確，你們當然可以聽懂；為何你們卻故意裝作聽不懂呢？我已禁止的事情，你們卻不顧一切地去做；我叫你們往哪個方向走，你們卻故意反向而行，恐怕這不只是聽不懂的問題，因為你們是故意為之！這種反向行為是你們頑劣根性的顯現，而它甚至可以回溯至你們的嬰兒時期－為了讓孩子高興，父母親會容忍孩子們的反向行為。你們已經是大人，也已經出家學道多年；但現在看起來，你們仍未擺脫這不成熟的根性，還想與它長相思守？糟糕的是，你們竟當著老師與梵行生活的面前炫耀自己的頑劣，你們多大的歲數了？你們認為自己天真無邪嗎？我可不能饒恕這件事，必須嚴厲訓斥之！
你們若不改變，總是想要偶爾叛逆一下，那麼你們根性中存在的缺點將會全顯現出來。到最後，人們會認為你們就是「現代版的六惡比丘眾」。人們看著我們的僧團，恐怕會指指點點地說：那一位比丘態度惡劣、那一位比丘行為不檢點、而那一位則是一個笨蛋！到最後，僧團裡的比丘全都是有問題的傢伙，我要如何教導僧團呢？若頑劣行為成為常態，佛法要如何傳承？再繼續下去，或許整個佛教都會被你們毀滅。現在，你們有誰還想成為一個頑劣比丘？誰還想讓我無法教導你們？若真的克制不住自己的劣根性，明天再去挖井吧。等到土石崩塌下來後，你們就可以結束這一生；然後，你們將重生在一個頑劣天界，那裡的天人們必定會讚嘆你們的頑劣根性。不過可惜的是，這樣子的天界似乎不存在，沒有天人曾聽過、甚至連壽命最長久的梵天也沒有聽說過這樣的天界呢！ 」
訓斥告一段落後，阿姜曼的語氣就變得溫和些。剛剛訓斥的內容已足夠讓比丘們面對錯誤，並仔細思考自己頑劣行為的原因。在阿姜曼訓斥時，所有人都是正襟危坐，連一口大氣都不敢喘。等到集會結束，比丘們沒有一人離開會場，大家都留在原處。阿姜曼離開後，比丘們才開始討論剛才的開示。每一個人都說著自己嚇得快要暈倒，大家還互相詢問是誰告訴阿姜曼水井這件事？然而，回答全都是一樣的－每個人都是說自己害怕被罵，怎麼敢去報告這件事呢？掘井事件到此就算結束了，不過阿姜曼如何知道此事，依舊是一個不解之謎。
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自從在沙里卡岩窟修行後，阿姜曼便對神通越來越精熟，他能夠覺察到大千世界裡的各種現象。再經過這幾年的修行，阿姜曼的神通更是厲害，覺察的範圍似乎是廣大無邊了。跟隨阿姜曼修行的比丘們漸漸知道老師的能力，他們不敢讓心思隨意飄蕩，任何時刻都需提起正念。若不注意，自己的胡思亂想可能就會成為晚上集會時阿姜曼的說法內容了！
最需要提起正念的場合是在傍晚時的集會，尤其阿姜曼正在說法開示時，比丘們更是需要警覺。在一句話與下一句話的短暫停頓中，我們完全不知道這停頓是因為阿姜曼正在換氣？或者是他觀察到了某件事？若真的有一位比丘膽敢分心，那麼阿姜曼會立刻停下他的開示，下一句話就是說起這位比丘的胡思亂想。說出這胡思亂想時，阿姜曼的語調還會變得不太一樣，顯然是在模仿那一位比丘說話的樣子。雖然阿姜曼不曾說出是哪一位比丘，但當事人肯定已嚇得半死，趕緊把自己的心思收回來。
另一個要注意的場合，則是比丘眾跟隨阿姜曼出外托缽的期間。那些沒保持正念者，絕對會在下次集會時聽到自己隨興的想法。這可是非常尷尬的經驗，當你必須坐在那裡跟別人一起聽著自己的遐想。同一時間，其他的比丘會因為想知道是誰，忍不住地左右察看，眼神還不時瞥你一下。
但是，若犯行者被人發現，沒有人會以負面的態度看待犯行者。在集會結束之後，每個人都會感到自己的心處在一種心安理得與被激勵的狀態，他們不會因為被罵而沮喪或生氣。有些人甚至會笑著彼此詢問：「今天阿姜曼說的是誰？是誰被抓到了？」。若能當著一堆同修的面前，勇於承認自己的胡思亂想，這可是十分勇敢的行為。阿姜曼的弟子們正是如此－犯錯的比丘在被人詢問時，他不會隱瞞不說，他會立刻承認。或許他會這麼說：「我真的是冥頑不靈，即使我知道這樣想一定會被阿姜曼當眾說出，但我就是控制不住。這些不善念頭出現時，我竟忘記了對阿姜曼的懼怕，只讓自己沉浸在胡思亂想中。我真的該受訓斥，我很感謝阿姜曼對我的訓斥。」
在此，我想向各位讀者說聲抱歉。因為他心通似乎涉及思想的監控，看到這類事情也讓我自己感覺不舒服，我也曾猶豫過是否該把這些事情寫進傳記裡？但我轉念一想，若記述的都是事實，寫下來有什麼不當呢？而且，這類的事件可以視為是犯錯比丘們向僧團發露懺悔的行為。發露即是坦然認錯，以坦然認錯的行為，比丘能夠消弭罪惡感，並從那種不知是否還會再犯的憂慮中脫身。因此，我再多敘述一些細節。若有讀者常常受到心思散亂之苦，或許可從中獲得啟發。
在大多數情況下，比丘是因為外在感官對象所誘發的心念而被嚴厲斥責。其中，影像與聲音是最易產生麻煩的感官對象，而最危險的場合則是每日上午的托缽過程。進入村莊托缽是每位比丘應盡的義務，在這過程，比丘一定會遭遇到聲音與影像的衝擊，也勢必會生起各式各樣的心念。有些比丘易受外境的吸引，還弄不清狀況時就已深陷雜念之中。
外境就是造成心思散亂的主要原因，心依其本能的易受吸引；就算比丘提醒自己不要攀緣，通常也無法改變什麼。當比丘回復正念後，他知道晚上集會時阿姜曼必將提起他的綺思，他也知道這樣的斥責可幫助他多注意心念。一段時間後，這位比丘可能會遭遇相同的外境並再次忘卻正念，這就像是在舊傷口上再次受傷。不過沒關係，只要回到寺院後，他這個舊傷口就可接受另一次猛藥的灌注－再一次的嚴厲斥責。
跟隨阿姜曼修行的沙彌與比丘們，許多人都有這種反覆潰爛的傷口，或許可以說每一位比丘都有吧？若有一天，某位比丘沒得到他的「藥物」，那麼也必定有其他比丘可以分一些藥物讓他服用。想一想走進村落托缽的情境吧！誘人的影像與聲音早已在那裡等著比丘大駕光臨，總會有人避不開麻煩的。等到回到寺院且時機合適時，阿姜曼會好好地再修理他們一頓。
仍有垢染的人們，自然會有著各種善或不善的念頭。阿姜曼不會斥責每一個不善念頭，他斥責的是那種持續揣摩惡念的思想習性。他要弟子們提起正念與智慧，以正法的方式進行思惟，如此才能儘早脫離貪瞋癡的控制。然而，阿姜曼注意到，比丘們不習慣端正思惟，稍不注意就會回復到胡思亂想的狀態。這樣的比丘人數不在少數，因此我們幾乎是每晚都會接受到訓斥。
以上的敘述應該可以讓讀者稍微了解阿姜曼的他心通能力，這些事件都是我們的真實經驗33。另外，我想補充說明，我說到的胡思亂想都不是比丘故意為之的產物，它們只是比丘在幾個瞬間失去正念的結果。身為老師，阿姜曼希望弟子們不是只學習知識，更要依法實修。所以一察覺出異狀，阿姜曼便會警告犯行者趕緊拉回並控制好自己的思緒，這將幫助弟子們儘早培養出正念的好習慣。阿姜曼不想讓弟子們與不正思惟反覆糾纏，因為不防微杜漸的結果只會讓壞習慣成型，進而導致將來的苦難與不幸。
阿姜曼對比丘們的教學嚴謹且全面。關於戒律部分，阿姜曼會詳細說明戒律與僧團的規定，並且嚴格執行。正定與智慧雖然較為細微，但這同樣難不倒阿姜曼，他能夠深入淺出地為僧眾詳細解說。在第二次東北遊行之前，阿姜曼已通達各個層次的定境，並證得中等程度的智慧。是在第二次東北遊行的後期，阿姜曼才斬斷一切結縛，證得了最高層次的智慧。而這個過程，我會在後續的章節為各位詳細記述之。
在東北地區第二次的遊行與修行，讓阿姜曼對於正法有了更深一層的體悟；同時間，阿姜曼也對教導的技巧與方式越來越有心得。阿姜曼有充分的信心，他能夠帶領弟子眾學習各層禪定，並可指導弟子眾證得中等程度的智慧。
阿姜曼的禪定經驗相當特殊，不管是剎那定、近行定、或安止定34，可能都與一般行者能經歷到的定境相當不同。當阿姜曼的心進入剎那定後，它會短暫停留一下便退出，但不會退回至心一般的狀態，它會在退出剎那定後直接進入近行定。
在近行定中，阿姜曼能夠接觸到各式各樣的外在現象。心保持在近行定，阿姜曼能夠與來訪的鬼魂、天人、蛇神們接觸溝通。一般人看不見的光影、聽不到的聲音，阿姜曼都是在近行定中感受與接收。同樣是在近行定中，有時候阿姜曼的心會離開身體並往上方飄去，心會走到各層的天界與梵天界參觀遊歷；有時候，心則會往下方走，直走到下方的各層地獄。在各層地獄裡，阿姜曼能看到許多眾生正在受著苦痛折磨，這無疑是他們過往惡業的果報。
剛才在描述心動向時所使用的「向上」或「向下」，它們只是一種符合世俗想法的說詞而已。若細究，向上或向下較適合於用來描述身體的動向，它們與心的動向幾乎是沒有關係。心的動作非常纖細且複雜，現有的世間語言並沒有可用來描繪的文字。在描述身體行動時，「向上」或「向下」牽涉到一定量的數值與方向；然而，在描述內心時，它們只是一種譬喻，因為其間完全不涉及任何程度的動作。同理，當我說到涅槃高於梵天界、梵天高於天界，或說地獄是一層層地低下，這種說法同樣是使用一種物理性的度量單位去描述存在於精神或心靈度量上的差異。或許對人們來說，天界與地獄本該以上或下來作區別。但若從另一角度觀察，我們也可說天界與地獄分別位在同一國家的不同區域，地獄眾生犯了重罪，他們被關在監獄裡；天界是居住在國家中另一個區域，他們的罪業極輕，享有較多的自由。但不論如何，他們都是位於同一個國家裡，國家中還有許多人類居住，而人類同樣受到業果規則的嚴格控制。天界、地獄、人類等等都沒有什麼不同，因為所有眾生都是居住在同一國家，能夠區隔他們的，僅僅是居住的區域不同而已。
不過，這裡有一件事比較特殊。囚犯們能夠覺知到其他囚犯的存在，人與人之間是如此，天人之間也是如此；但是，位在一境界的眾生們通常無法覺知到另一境界的存在。於是，地獄界、天界、梵天界裡的眾生是看不到也聽不到他界眾生的存在。人類也不例外，我們覺知不到他方世界中的眾生。縱使各界眾生的意識流穿梭在彼此存在的空間，但是各境界的眾生卻對這些意識流渾然不覺，每一個人都認為自己的世界才是宇宙中唯一真實存在的世界。
由於心無法覺知到他方眾生的心念，一般人民或許會懷疑他方眾生的真實性。這樣的懷疑由來已久，也有許多人試著提出所謂的證明，但那些都只是錯誤的臆測而已。因為所有眾生都具有心，這就是真實的存在，與人類並無不同。我們不該否認他界眾生的存在，不該抱持「除了可覺知的事物外，其餘一概不存在」的態度。若因為看不到聽不到就一概否認，我們只是自欺欺人而已。
當我們說各層天界是一層一層向上，這種說法只是符合世間觀點的譬喻，聽者最好不要想像這是一棟有著許多樓層的摩天大樓，還有電梯可以上下樓？各層天界的差異，是在精神度量上的高低。若觀察內心，各層天人們是一層比一層更加清淨；越高層天界的天人，具備更多的善行與戒德。當我們說前往地獄要往下方走，這也不是指地獄真是位在一個地底深淵裡面。下方指的是心靈與精神方面的低下，地獄是低劣心靈者的聚集地。具有神通的修行人可憑藉神通力前去參觀地獄，也可憑藉神通力而離去。然而，地獄的眾生們是因為自己的惡業而投身地獄，他們無法離去，並會依照惡業的程度而接受到各式各樣的折磨。等到應受的懲罰結束後，他們才得以離開地獄。這部分倒是與人類社會中的監獄相似：在服刑期間，囚犯必須接受剝奪與限制的懲罰；刑期結束後，囚犯就能夠離開監獄，重獲自由。
阿姜曼的剎那定與近行定會如此密不可分，可能與他外向且喜愛冒險的天性有關。阿姜曼的心在進入剎那定後，會立刻進入近行定，隨後就向外探索世界中的各種事物。
體悟到這種傾向對修行弊多於利之後，阿姜曼刻意要求自己的心長時間維持在基本的身念處；同時間，阿姜曼進行反覆的觀察與思惟，最後終於突破決定心向外或向內的關鍵。達到此程度後，阿姜曼才能夠決定每一次禪修的方向。想要接觸外在現象時，阿姜曼就會在剎那定後直接進入近行定；要深入禪定時，阿姜曼會將心向內集中，接著完全進入安止定，待禪定足夠之後再行出定。
在安止定中，行者的心處在完全的寂靜，行者能感受到細微的寧靜與安詳。但也因為這樣子的美妙，行者可能會沉溺於安止定，貪瞋癡隨之生起。阿姜曼自己也說過他曾經耽於修習安止定；但因為天性愛好智慧，阿姜曼沉溺其中的時間並不久。在驕傲自滿還未建立起堡壘之前，阿姜曼已經自行找到出路，越過了此項障礙。
若沒有以智慧檢視安止定中的細微變化，恐怕行者都會沉溺於安止定吧？安止定中的禪悅太過美妙，許多行者就此中了安止定的毒。行者會對安止定生起一種強烈且揮之不去的愛戀，他們只希望禪悅越多越好；對於那能夠根除所有貪瞋癡的觀智，行者卻漸漸不再重視。
若缺乏善知識的及時告誡，行者修行的方向將開始走偏，他可能會離智慧之道越來越遠。若內心持續停留在安止定更長的一段時間後，行者還可能會生起自滿與邪見。譬如，行者可能會認為他體驗到的寧靜與喜樂，應該就是所有苦痛的終結，那麼是否自己已經走到修行的終點？是否已經證得涅槃？
事實上，當內心完全凝聚至禪定中的「一境性」時，此時心感受到的對象，真的就是世間最極致的純淨，而生起的寧靜喜樂也是最美妙的。然而同一時間，造成生死流轉的貪瞋癡並未被摧毀，它們會凝聚成為極小的一點，就躲在那看似絕對的純淨之中。若沒有使用智慧看穿表象並摧毀煩惱，下一次的出生與死亡仍會持續進行。因此不論行者的禪定修到何種程度，在禪定中保持觀智是絕對必要的，證入安止定時更該如此。否則，內心只會感受到寧靜喜樂，智慧與洞察力卻會開始荒廢。
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在第二次前去東北地區的期間，阿姜曼已經對中等程度的智慧瞭若指掌。畢竟，證得阿那含果需要相當充沛的慧力；否則，阿姜曼無法探索事物到如此精細的程度。抵達阿那含果之前，行者必須以慧力成功斷除關於身體的所有依戀。這需要行者接觸到身體之可愛與可厭部分時，內心皆不會陷入貪愛或瞋恚兩個極端35。行者以智慧將可愛與可厭的心念獨立出來，平等視之，內心不再生起多餘的想法與念頭。於是，心能夠以中道平靜地穿越一波又一波的感官衝擊。對於身體，心沒有疑惑，也沒有任何依戀。達到這樣的程度，行者大約是在向阿那含道至得阿那含果的中段。
或許世人會認為這已是了不得的成就，但在聖道中這只是平常而已。我們可以譬喻為，有一位學生剛好及格通過考試，這學生是有學到該學習的部分，但尚有許多可努力的部分呢！剛抵達向阿那含道的行者仍需培育智慧，直到智慧更加精湛純熟，那時候他才可稱為是一位成熟的阿那含果聖者。若阿那含果聖者於此時死去，他會立刻在梵天的第五天界、或稱無煩天中重生，他不再需要經歷梵天界較低階的四層天界了。
阿姜曼曾說過，他因為缺乏老師的指導，在「向阿那含」至「得阿那含」的過程中，他遲滯了相當長的一段時間。當時他必須自行思考出適合阿那含行者的修行法門，同時他也需注意每一個步驟，避免自己犯下錯誤。阿姜曼從過往的經驗得知，若稍有不慎，貪瞋癡總能夠輕易毀掉他的努力。我們該知道，貪瞋癡同樣是世上最精細微妙的事物，它們與正念智慧旗鼓相當，彼此都是對方最強大的敵人。由於缺乏老師的指導，阿姜曼在修行道上並不順利。阿姜曼自己也說過，他費盡一切心力才得以穿越那片廣大陰暗的叢林。人們應該心懷感激，因為在教導四眾弟子之前，阿姜曼可是歷盡苦楚，為修行付出一切呢！
若時機適當，阿姜曼會對我們敘述他那段修行的歷程。聽到他曾面對的艱辛考驗，有兩次我的眼淚不自覺地流了下來，或許是因為感嘆阿姜曼證得之甚深佛法，也或許是為自己感到徬徨吧？我不清楚我的波羅蜜是否足夠，能否隨著老師的足跡前進？還是我的福緣淺薄，將像世間一般人隨緣度過此生？幸好，阿姜曼的教導總能夠適時激勵我，讓我在修行道路繼續堅持下去。說到這，我更該感謝阿姜曼的慈悲教導。因為阿姜曼也曾說過，每當他決心要更努力以智慧審視一切事物時，心便不想接觸他人，只想專注在修行之上。阿姜曼知道自己仍未抵達終點，還需要獨自精勤修行；但同時間，阿姜曼也感受到對弟子們的責任與義務。於是阿姜曼緩下自己的進度，持續教導弟子眾，好讓正法在他們的心中成長茁壯。
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阿姜曼大約在那空拍儂府聖嵩可隆區的班聖峰村住了三、四年之久。在下一年，阿姜曼則是遊方在那空拍儂府卡加宜區的班會賽、南松、與空肯村之間。阿姜曼特別喜歡在這些區域居住，因為那裡地形崎嶇、山嶺縱橫，是實踐梵行的完美環境。附近的帕庫山以兇猛的老虎出名，但也有許多天人們就居住在帕庫山上。夜幕低垂時，老虎們紛紛離穴尋找獵物；而天人們同樣會離開家門，他們滿心喜悅地前去拜見阿姜曼，接受佛法的洗禮。
在夜半時分，虎嘯聲就會迴盪在阿姜曼居所附近的森林裡。在某幾個夜晚，還會有一群老虎一起吼叫的異事。這些老虎們的吼叫方式，有如是居住在一段距離外的人們，為了向鄰居打招呼而大聲呼叫，一聲結束後才有另一聲的響起。在漆黑森林裡聽到大貓的嘯聲，確實會令人膽戰心驚。某些夜晚，一些沙彌與比丘們會因為擔心自己被老虎吃掉，整夜都無法入眠。為讓弟子們更加精進，阿姜曼善巧使用了恐懼的力量。阿姜曼會正經八百地對弟子們說：「偷懶者要注意了！這山嶺的老虎喜歡懶惰的比丘，牠們覺得懶惰蟲的肉特別好吃！若不想成為老虎的下一餐，你們最好認真一些。你們要知道，老虎只要看到精勤努力的行者就會害怕，更別說是吃他們了。」
聽到阿姜曼這樣說，所有比丘們立刻加倍努力禪修，猶如自己的性命全繫在修行之上！即使四周虎嘯聲不斷傳來，比丘們也會強迫自己走出居所，在步道上練習經行。比丘們當然會害怕，但他們更相信阿姜曼所說的話：偷懶者就等著成為老虎的下一餐吧！
由於沒有修行小屋可住，比丘們的處境是比寺院時更加艱困－居所只是一個身軀大小的竹製平台，而且離地不高。若老虎真的肚子餓，他們無疑就是擺在餐桌上的鮮肉。阿姜曼還說過，有幾個夜晚老虎真的走進比丘們的營區，但牠們什麼事都沒做就離開了。阿姜曼知道老虎們不會攻擊比丘眾，因為那裡總是有天人們保護著。前來拜訪時，天人們說過他們會看守這整片區域，比丘們絕不會受到傷害或外力的打擾。天人們也請求阿姜曼長期居住在這塊區域，好讓他們得到更多的利益。
事實上，阿姜曼對比丘眾的警告只是一種激勵他們修行的方式。至於老虎們，牠們彷彿知道比丘的居住處所是大家的停戰區，其餘的森林生物們似乎也知道這件事，動物們同樣都不擔心獵人會闖入比丘眾的居住區域。因為只要知道阿姜曼住在哪個區域，村民們根本不敢到那附近去打獵。
村民們擔心打獵是否會冒犯到阿姜曼、是否會有可怕的後果？村民們都認為，若在阿姜曼營區附近扣下扳機，槍枝很有可能會故障爆炸，輕則手指受傷，重則當場死亡！但說也奇怪，就算原本是老虎肆虐的區域，只要阿姜曼住在那附近，大貓們就不會前去村落攻擊村民們所圈養的牛羊家畜，沒有人知道牠們那段時期究竟跑去哪裡？阿姜曼自己曾向比丘眾說過這些關於老虎的奇特事蹟；多年之後，當地的村民們也跟我說過同樣的事情。
33. 他心通（Paracittavijjã），能夠察覺他人心念與思緒的能力。
34. 在剎那定(khaõika samãdhi)的程度，心會短暫進入完全靜止的禪定狀態，接著心便會出定並回到原本的狀態，這是禪定的初始階段。
進入近行定(upacãra samãdhi)時，心會凝聚到長時間的平靜與靜止狀態；同時間，心對內在與外在世界的覺知能力增強，於是行者能夠與外在世界作溝通。在這個階段，心平常的思緒過程暫時中止(無法內在自我對話)，覺知能力則是大大增強。近行定屬於中等程度的禪定。
在安止定（appanã samãdhi）時，心完全凝聚到最深層的禪定。此時，對身或心的覺知完全從意識中消失，意識中只有心「知的能力」還存在著。心僅僅「知道」：清晰，明亮，寬廣，沒有對象，沒有二元性，只是「知道」。這即是最高程度的禪定。
35. 抵達這程度之後，行者便算是已完備身念處的修行。行者能夠如實觀察身體中可愛與可厭的部位，並且斷除了內心與它們之間的羈絆。其中的關鍵是，行者必須了知「身體的可愛與可厭都是心生起的概念，而概念生起之後將會反過來迷惑心，讓心對可愛或可厭的概念深信不疑」。
A strange incident occurred while he was staying near the village of Ban Sam Phong. It was the dry season. About 60 to 70 monks and novices were living there, and there was not enough clean water available. The monks held a meeting with the villagers and decided that they would have to dig the existing well deeper in order to acquire a clean, adequate supply. After the decision was made, a senior monk requested permission from Ãcariya Mun to proceed with the work. After listening to the request, Ãcariya Mun remained quiet for a moment before he answered sternly in a rough voice, “No, it could be dangerous.” That was all he said. The senior monk was puzzled by the words “it could be dangerous.” After paying his respects to Ãcariya Mun, he related the conversation to the monks and the lay people. Instead of agreeing with Ãcariya Mun, they decided to proceed secretly with the plan.
The well was some distance from the monastery. At noon, when they thought Ãcariya Mun was resting, they quietly went out to dig. They had not dug very deep when the earth around the top edge gave way and collapsed into the well, leaving a gaping hole at ground level and ruining the well with loose earth. Everyone was terrified: Having disrespectfully ignored Ãcariya Mun’s warning, and showing a lack of mindfulness by failing to call off the project, they had caused the earth to cave in, almost killing someone in the process. They were afraid he would find out what they had done against his express wishes. They were extremely worried and felt chastened by their error. Together they quickly gathered wood to repair the mouth of the well, praying all the while for Ãcariya Mun’s assistance in their efforts to dig out the loose earth and restore the well for use again. Fortunately, once they appealed for Ãcariya Mun’s help, everything was put into good order with amazing ease so that some of them even ended up smiling.
As soon as the work was completed everyone fled the scene, afraid that Ãcariya Mun might suddenly show up. Back in the monastery the monks and novices remained in a state of constant anxiety about what they had done. The closer it came to the evening meeting, the more apprehensive they became. They could all vividly remember Ãcariya Mun’s scoldings in the past when something of this nature had happened. Sometimes when they did something inappropriate and then forgot, Ãcariya Mun knew and eventually brought it up as a way of teaching a lesson. The well incident was a serious misdeed that was committed by the whole monastery behind his back. How could he possibly have not known about it? They were all certain that he knew and that he was bound to mention it that evening, or at the latest, the very next morning. They were preoccupied with these uncomfortable feelings for the rest of the day.
As it turned out, when the time arrived no meeting was called. Instead of scolding them, Ãcariya Mun mentioned nothing about the incident. Ãcariya Mun was very astute in teaching his disciples. He knew very well about the incident and about many other mistakes made by the monks and novices. But he also knew about their anxiety. Since they obviously realized their mistake, scolding them at this point would have needlessly increased their deep remorse.
Ãcariya Mun’s early morning routine was to rise from seated meditation at dawn, then do walking meditation until it was time to put on his robes at the meeting hall before going for alms. The next morning, when Ãcariya Mun left his walking path and entered the meeting hall, the monks were still worried about how he would deal with them. While they waited in anxious anticipation, Ãcariya Mun turned the whole affair around by speaking gently and in a comforting manner designed to relieve their distress:
“We came here to study Dhamma. We should not be unreasonably audacious, nor should we be excessively afraid. Anyone can make a mistake – the value lies in recognizing our mistakes. The Lord Buddha made mistakes before us. He realized where he had gone wrong and strove to correct his errors as soon as he became aware of them. This kind of intention is noble, but still through ignorance mistakes can happen. From now on you should all take care to control yourselves under all circumstances. Using mindfulness at all times to watch out for oneself is the way of the wise.”
That was all he said. He just smiled broadly at the monks in a disarming way and took them on almsround as usual. There was no meeting later that evening, Ãcariya Mun merely told everyone to be diligent in their practice. Three nights passed without a meeting. All during that time the monks and novices were still scared he would scold them about the well-digging incident. On the fourth night a meeting was called. But again, no mention was made of the incident, as though he knew nothing about it.
A long time later, after everyone had forgotten about the matter, it quite unexpectedly cropped up. No one had ever told him about the mishap, for the whole affair had been hushed up. Ãcariya Mun himself never went to the well, which was quite a distance from the monastery. He began a Dhamma discourse as he usually did, speaking about various aspects of a monk’s practice, about being reasonable and about having respect for the teacher and Dhamma. These, he said, led to the correct behavior of those coming to train and practice under a teacher. He stressed that they should especially take the issue of cause and effect very seriously, for this was the true Dhamma:
“Although you’re constantly under pressure from your desires, you shouldn’t allow them to surface and intrude into the sphere of practice. Otherwise, they will destroy Dhamma, the tried and true way to go beyond dukkha, gradually spoiling all of your hopes. Never should you go against Dhamma, the monastic discipline, or the word of a respected teacher, as this is equivalent to destroying yourselves. Disobedience merely gives impetus to those bad habits which are destructive to you and others as well. The earth around that well was more than just clay. There was also sand underneath. Digging too deeply can cause the sand, then the clay to collapse into the well, possibly burying and killing someone. That was why I forbade it. I thoroughly investigate everything before giving or refusing permission for any type of work. Those who are here for training should consider this. Some matters are exclusively internal, and I don’t feel it necessary to reveal every aspect of them.
“What I did reveal was clear enough for you to understand; so why did you behave as if you didn’t? When I forbid something, you go ahead and do it anyway. If I tell you to do something, you do the opposite. This was not a matter of misunderstanding – you understood perfectly well. Being contrary like this displays the stubborn side of your character, dating from the time you lived with your parents who tolerated it just to keep you happy. It has now become an ingrained characteristic, buried deep inside monks who are now adults. To make matters worse, you flaunt it in the face of your teacher and the spiritual life you lead. Stubbornness in a monk of your age is unforgivable and cannot be tolerated as mere childish behavior. It deserves a stern reprimand. If you persist in being stubborn, it will further entrench this unfortunate trait in you, so that you will be appropriately branded as ‘obstinate dhutanga monks’. Thus all your requisites should be labeled ‘the belongings of an obstinate monk.’ This monk is stubborn, that monk is shameless, the monk over there is dazed – until the whole monastery ends up doggedly disobedient. And I end up with nothing but hardheaded students. Once obstinacy becomes the norm, the world will break up from the strain and the sãsana will surely be reduced to ruin. Which of you still want to be a hardheaded monk? Is there anyone here who wants me to be a teacher of hardheaded monks? If so, go back tomorrow and dig out that well again, so the earth can collapse and bury you there. Then you will be reborn in a hardheaded heavenly paradise where the devas can all come and admire your true greatness. Surely no group of devas, including those in the brahma realms, have ever seen or lived in such a peculiar paradise.”
After that the tone of his voice became gentler, as did the theme of his talk, enabling his audience to wholeheartedly reflect on the error of their stubborn disobedience. During the talk, it seemed as if everyone had forgotten to breathe. Once the talk was over and the meeting adjourned, the monks excitedly questioned one another to find out who might have dared inform Ãcariya Mun of the incident, prompting this severe scolding which nearly made them faint. Everyone denied informing him, as each dreaded a scolding as much as another. The incident passed without a definitive answer to how Ãcariya Mun knew.
SINCE HIS TIME AT SARIKA CAVE, Ãcariya Mun possessed a mastery of psychic skills concerning all sorts of phenomena. Over the years, his proficiency grew to such an extent that there seemed to be no limit to his abilities. As the monks living with him were well aware of these abilities, they took strict care to be mentally self-controlled at all times. They couldn’t afford to let their minds wander carelessly because their errant thoughts could become the subject of a Dhamma talk they might receive at the evening meeting. They needed to be especially vigilant during the meeting when Ãcariya Mun was actually speaking to them. In those brief moments when he stopped speaking – perhaps to catch his breath, perhaps to observe something – if he detected any stray thought among the monks, he immediately made an issue of it. The tone of his voice changed dramatically as he mimicked the unmindful thoughts of one of those present. Although Ãcariya Mun did not mention anyone by name, his tone immediately startled that individual who became quite frightened to ever dare think like that again.
Another time to be careful was when they followed him on almsround. Those who were unmindful then were bound to hear about their wayward thoughts at the next meeting. Sometimes it was very embarrassing to have to listen to a talk on one’s own wayward thoughts as other monks cast sidelong glances around the assembly, not knowing who among them was being reprimanded. But once discovered, all the monks and novices tended to react similarly in a positive manner. Instead of feeling angry or disappointed after leaving the meeting, all would appear cheerful and content; some even laughed as they inquired of each other: “Who was it today? Who got caught today?” It’s remarkable how honest they were with their fellow monks about their errant thoughts. Instead of trying to keep his indiscretion a secret, the guilty monk would confess as soon as someone asked: “I’m really stubborn and I couldn’t help thinking about … even though I knew I was bound to get told off for thinking like that. When those thoughts came up, I forgot all about my fear of Ãcariya Mun and just felt full of myself thinking such crazy thoughts. I deserved exactly what I got. It will teach me a good lesson about losing my self-control.”
I would like to apologize to the reader because I don’t feel very comfortable about writing down some of these matters. But these stories are factual – they actually happened. The decision to include them was a difficult one to make. But if what I recount is the truth, it should be all right. It could be compared to a situation in which a monk confesses to a disciplinary offense as a means of eliminating any sense of guilt or anxiety about its recurrence in the future. Thus, I would like to relate a few incidents from the past to serve as food for thought for all of you whose thoughts may cause you similar problems.
In most cases, practicing monks received a severe rebuke from Ãcariya Mun because of affairs pertaining to external sense objects. For example, sights and sounds are the most likely sense impressions to cause trouble. And the most likely occasion for monks to be scolded was the morning almsround. Walking to the village for alms is an essential duty of every monk. On these occasions, monks encounter sights and sounds, and are bound to think about them. Some become so infatuated with what they encounter that their thoughts swirl into disarray without their actual knowledge. These are the primary causes of mental distraction, enticing the mind even when one has no desire to think about them. By the time a monk regained mindfulness, it was time for the evening meeting and the tongue-lashing he received would prompt him to try to be more controlled. After a time, he again encountered the same enticing objects and reopened the sore. Upon returning to the monastery, he would receive another dose of ‘strong medicine’, in the form of another scolding, to apply to his sore. A great many monks and novices lived with Ãcariya Mun and most of them had such festering sores. If one monk didn’t get a dose of his medicine then another did. They went to the village and were confronted by attractive sights and sounds until they were unable to stay out of trouble. Consequently, upon their return to the monastery, when the opportunity arose, Ãcariya Mun would have another go at them. It’s natural for someone with kilesas to have a mixture of good and bad thoughts. Ãcariya Mun did not give a lecture for every bad thought. What he criticized was the tendency to think in harmful ways. He wanted them to think in terms of Dhamma, using mindfulness and wisdom, so that they could free themselves from dukkha. He found that, instead of easing their teacher’s burden with rightful thinking, monks preferred to think in ways that troubled him. Since many such monks lived with him, there were scoldings nearly every evening.
All of this serves to illustrate that Ãcariya Mun’s subtle ability to know the thoughts of others was very real.33 As for those reprehensible thoughts, they did not arise intentionally but accidentally, due to occasional lapses in mindfulness. Nevertheless, as a teacher imparting knowledge and skill to his students, Ãcariya Mun quickly sounded a warning when he noticed something inappropriate, so that the perpetrator could become conscious of his lapse and learn to be more selfcontrolled in the future. He did not want his students to get trapped into such thinking again, for it promotes habitual thought patterns that lead directly to misfortune.
Ãcariya Mun’s teaching for the monks was thoroughly meticulous, showing great attention to detail. The rules of monastic discipline were taught in detail and samãdhi and wisdom, belonging to the higher Dhamma, were taught in even greater depth. During the time he lived in Sarika Cave, he had already begun to master all levels of samãdhi and all intermediate levels of wisdom. As for the highest levels of wisdom, I shall write about them later in the story when Ãcariya Mun’s practice finally reached that stage. After continuing his training in the Northeast region for a while longer, he became even more proficient. This enabled him to use his expertise to teach the monks about all levels of samãdhi, plus the intermediate levels of wisdom. They in turn listened intently to his expositions, which never deviated from the authentic principles of samãdhi and wisdom.
Ãcariya Mun’s samãdhi was strange and quite extraordinary, whether it was khaõika samãdhi, upacãra samãdhi or appanã samãdhi.34 When his citta entered into khaõika samãdhi, it remained only for a moment, and instead of returning to its normal state, it then withdrew and entered upacãra samãdhi. In that state, he came into contact with a countless variety of external phenomena. Sometimes he was involved with ghosts, sometimes devas, sometimes nãgas – innumerable worlds of existence were contacted by this type of samãdhi. It was this access level samãdhi that Ãcariya Mun used to receive visitors whose forms were invisible to normal sight and whose voices were inaudible to normal hearing. Sometimes his citta floated up out of his body and went off to look at the heavenly realms and the different levels of the brahma world; then, it traveled down into the regions of hell to look at the multitude of beings tormented by the results of their own kamma.
The terms ‘going up’ and ‘going down’ are relative, conventional figures of speech, referring to the behavior of gross physical bodies. They have very little in common with the behavior of the citta, which is something so subtle that it is beyond temporal comparison. In terms of the physical body, going up and going down require a degree of earnest effort, but in terms of the citta, they are merely figures of speech with no degree of effort involved. When we say that the heavens, the brahma realms, and Nibbãna are progressively ‘higher’ and more refined levels of existence or that the realms of hell consist of progressively ‘lower’ levels of existence, we are in fact using a physical, material standard to measure that which exists in a spiritual, psychic dimension. We might say that hell and heaven, which are considered to be lower and higher respectively, are in some respects analogous to hardened criminals and petty offenders who live together in the same prison, which itself is located in a community of law-abiding citizens. There’s no distinction in kind between the two types of prisoners because they all live together in the same prison. And there’s no distinction in kind between them and law-abiding citizens because they are all human beings living on the same land in the same country. What distinguishes them is the fact that they’ve been kept separated.
At least the prison inmates and the general public can use their normal sense faculties to be aware of each other. But beings in the different spheres of existence are unaware of each other. Those living in the hell realms are unable to perceive those who are in the heavenly realms; and vice versa. Both groups are unable to perceive the brahma world. And human beings, in turn, are unaware of all who are in these different realms of existence. Even though the flows of consciousness from each of these beings intermingle constantly as they pass through one another’s sphere of existence, they are as oblivious of others as if theirs is the only group in existence.
Ordinarily, our minds are unable to know the thoughts of others. Because of this inability, we might then reason that they do not really exist. No matter how persistent these denials might be, we would be wrong because all living beings possess a mind. Even though we are not aware of the thoughts of other beings, we have no right to deny that they exist simply because we can’t perceive them. We cannot afford to hold hostage within the limitations of our sense faculties the existence of things which are too subtle to see and hear. If we do, we are just fooling ourselves.
When we say that the heavens and the brahma worlds are arranged vertically in a series of realms, one shouldn’t understand this in the gross material sense – such as, a house with many stories requiring the use of stairs or an elevator. These realms exist in a spiritual dimension and they are ascended in the spiritual sense by spiritual means: that is, by the heart which has developed this sort of capability through the practice of virtue. When we say that hell is ‘down below’, this does not mean descending into an abyss. Rather, it refers to descent by spiritual means to a spiritual destination. And those who are able to observe the hell realms do so by virtue of their own internal psychic faculties. But those beings who ‘fall’ into these realms do so through the power of their own evil kamma. They remain there, experiencing whatever torment and agony is imposed on them by their own misdeeds, until they have completed their punishment and are released, in the same way that prison inmates are released at the end of their sentences.
From the very beginning of Ãcariya Mun’s practice, upacãra samãdhi and khaõika samãdhi were bound together because the nature of his citta was inherently active and adventurous. As soon as his citta entered khaõika samãdhi, it instantly began to roam and experience the different phenomena existing in the sphere of upacãra. So he trained himself in samãdhi until he was proficient enough to make his citta stay still or go out to experience various phenomena as he wished. From then on it was easy for him to practice the samãdhi of his choice. For instance, he could enter momentarily into khaõika samãdhi and then move out to access samãdhi in order to experience various phenomena, or he could focus intensively and enter into the full absorption of appanã samãdhi, where he would rest for as long as necessary. Appanã samãdhi is a state of perfect calm that’s absolutely serene and peaceful. Because of this, meditators may become attached to it. Ãcariya Mun said that he was attached to this type of samãdhi for awhile, but not for long, since he was by nature inclined toward wisdom. So he was able to resolve this matter himself and find a way out before complacency set in.
Anyone who is transfixed in appanã samãdhi will make slow progress if they do not try to apply wisdom to examine it. Because it fills one with such happiness, many meditators are held fast by this kind of samãdhi. A strong, lingering attachment forms, and the meditator yearns for more, overwhelming any inclination to examine things with wisdom, which is the way to eradicate all kilesas. Meditators who fail to receive timely advice from a wise person will be reluctant to disengage themselves and realize the path of wisdom. When the citta remains attached for a long time in such samãdhi, conceits of various kinds may develop; such as, believing that this calm and happy state is none other than Nibbãna, the end of dukkha. In truth, when the citta ‘converges’ into the onepointedness of appanã samãdhi so that its focal point is experienced with the utmost clarity, it dwells fully absorbed in serene happiness. But, the kilesas that cause birth in all realms of existence simultaneously converge at the same focal point as well. If wisdom is not used to penetrate and destroy those kilesas, there is no doubt that future rebirths will take place. Therefore, regardless of the level of samãdhi one practices, wisdom should be incorporated into the practice as well. This is especially true of appanã samãdhi. Otherwise, the citta will only experience tranquility without evincing a capacity for resourcefulness and discernment.
BY THE TIME OF HIS SECOND TRIP to the Northeast, Ãcariya Mun was wellexperienced in the intermediate level of wisdom, since sufficient wisdom is necessary for having advanced to the Anãgãmï level of Dhamma. Otherwise, he would not have been capable of effective investigation at that level. Before reaching that level, one must employ wisdom to successfully pass through body contemplation. This requires seeing the attractive as well as the repulsive aspects of the body without getting caught up in either extreme.35 The citta uses wisdom to isolate the attractive and repulsive aspects and then passes through the midpoint where these two extremes meet, having resolved all doubt and attachment concerning the body. This passage, however, is nothing more than a transitional stage along the way. It is analogous to taking an examination and passing with the minimum requirement, necessitating further study to achieve the maximum grade. Those who have penetrated to the Anãgãmï level of understanding must still train their wisdom until it reaches an even more refined degree of expertise before it can be said that they are full-fledged Anãgãmïs. Should such a person then die, he would immediately be reborn in the fifth or akaniååha plane of the brahma world without having to pass through the four lower brahma planes.
Ãcariya Mun recounted how he was delayed at that level for quite some time because he had no one to advise him. As he struggled to familiarize himself with the Anãgãmï level of practice, he had to be very careful not to make any mistakes. He knew from his experience in analyzing subtle aspects of Dhamma that the kilesas might undermine his efforts, for they were as equally subtle as the mindfulness and wisdom he was using to counter them. This made it very difficult to penetrate each successive level of Dhamma. He said it was absolutely incredible how hard he struggled to negotiate that dense, thorny thicket. Before he made his way through to come and kindly teach the rest of us, he suffered great hardship, making the arduous journey all alone.
When the occasion was right, he used to describe this part of his practice to us. I myself was moved to tears in two instances while listening to his description of the terrible ordeal he faced at that time, and the amazingly subtle and profound nature of the Dhamma he attained. I wondered whether I had enough inherent virtue to enable me to crawl along in his footsteps, or whether I was destined to go the way of ordinary people in the world. But his words were very encouraging and always helped to sustain my resolve to persevere. Ãcariya Mun said that whenever he accelerated his efforts to apply wisdom, his citta became weary of association with others and he became even more committed to his meditation practice. He knew at that stage that his practice still needed strengthening; yet he felt obliged to stay and train his disciples so that they might also develop some Dhamma principles in their hearts.
ÃCARIYA MUN LIVED for three or four years in the area of Ban Sam Phong village in Sri Songkhram district, Nakhon Phanom province. He spent one year at Ban Huay Sai village in Kham Cha-ee district of the same province, as well as the villages of Nong Sung and Khok Klang. He particularly liked staying in those places since they were all very mountainous. Nearby in the Pak Kut mountains were many devas – and tigers there were particularly abundant. When night descended, tigers would wander around his living area while the devas came to rejoice in hearing the Dhamma.
In the middle of the night, the roars of huge tigers echoed through the forest close to where he lived. On some nights a whole host of them roared together, much like a crowd of people yelling back and forth to one another. When the terrifying sounds of those enormous cats resounded through the darkness, the effect was indeed very frightening. There were nights when the monks and novices failed to get any sleep, fearing that the tigers would come to snatch and devour them. Ãcariya Mun cleverly found ways to use their fear of tigers to spur the monks to practice diligently. Rather enigmatically, he would say: “Anyone who’s efforts are lazy – watch out! The tigers in this mountain range really love lazy monks. They find them especially tasty eating! So if you want to avoid becoming a tasty meal for a tiger, you had better be diligent. You see, tigers are actually afraid of anyone who’s diligently striving, so they won’t eat that person.” After hearing this, all the monks redoubled their efforts as though their very lives depended on it. They forced themselves to go out and do walking meditation, despite the roar of tigers all around the vicinity. Although they remained afraid, they believed what Ãcariya Mun told them: that lazy monks could expect to be a tiger’s next meal.
Their precarious situation was made even worse by the fact that they didn’t have huts as they would in a monastery – only small platforms just big enough to sleep on which were very low to the ground. If a tiger became hungry there’d be no contest. Ãcariya Mun related that on some nights huge tigers wandered into the monk’s area, but then simply walked harmlessly past. He knew that tigers normally would not dare do anything for the devas were always on guard. When devas came for a Dhamma talk, they mentioned to him that they were protecting the area and would not let anything trouble the monks or cause them harm. Those devas also invited Ãcariya Mun to remain in the area for a long time.
In truth, Ãcariya Mun’s admonition to the monks was simply a means of arousing fear so that they would take an increased interest in their practice. As for the tigers, they seemed to know that the monks’ living area was a safe haven. Various kinds of wild animals, too, felt no need to be wary of hunters entering the monks’ vicinity, for when the villagers knew where Ãcariya Mun was staying, they rarely dared to hunt the area. They were concerned about the dreadful moral consequences. They were terrified that if anyone shot a gun in that area it would explode in his hands and kill him. Strangely enough, whenever he went to stay in an area teeming with tigers, those beasts would stop killing the domesticated cows and buffaloes around the local villages. Nobody knew where they went to obtain their food. These remarkable incidents were related by Ãcariya Mun himself and later confirmed by many villagers in those localities where he had stayed.