3-2 The Most Exalted Appreciation
來自佛陀的讚許
在證得解脫後的頭幾個夜晚，一些曾出世的佛陀們也前來拜訪阿姜曼。佛陀們是來向阿姜曼表達恭賀，陪同佛陀前來的還有他們各自的阿羅漢弟子。某一晚，一名佛陀與他數以萬計的阿羅漢弟子前來拜訪阿姜曼；隔天晚上，另一位佛陀帶著幾十萬位的阿羅漢弟子前來。那幾天，每晚都有不同的佛陀與阿羅漢弟子們前來恭賀阿姜曼。阿姜曼表示，陪同佛陀前來的阿羅漢弟子們，其數量是隨著每一位佛陀所累積功德善業的量而有不同；不過，我們不能以為陪同前來的弟子就是這位佛陀的所有阿羅漢弟子眾，其數量僅大約顯示出這位佛陀擁有波羅蜜的相對程度。
在這些陪同前來的阿羅漢弟子眾中，許多是相當年輕的沙彌23。阿姜曼對此感到有些疑惑，於是他將心思集中在這件事上面。思索之後，阿姜曼瞭解到「阿羅漢」這個名詞非比丘所專有，內心已達純淨的沙彌同樣是一位阿羅漢聖者。所以，這些年輕沙彌身處在佛陀的阿羅漢弟子眾中也是極自然之事28。
大部分前來恭賀的佛陀們是這樣對阿姜曼說的：「我身為如來，知道你已經逃離了生死輪迴24，所以我特地前來讚許你。輪迴有如是一所巨大且牢不可破的監獄，其內有著無窮無盡的折磨與災難。它充滿著各種誘惑，一不小心就會上鉤成癮，人們要掙脫它的箝制簡直是做不到的事。世上的芸芸眾生，幾乎沒有人會懷疑這一切，他們不會去尋找方法離開這持續折磨他們身心的眾苦惡地。他們猶如不願接受治療的重症病患，就算我已把藥物放在他們的面前，他們仍然不願意服用，他們無法從藥物中得到真實的利益。」
「佛法即是良藥，而在輪迴中的眾生身患「無明」重症，它的病症嚴重，還會導致無窮無盡的苦難。無庸置疑，這樣的重病只能使用「正法」來對症下藥。若不治療，患者將會掉進永無止盡的生死輪迴，身心飽受煎熬折磨。雖然世間現在仍有正法，但可惜的是，對那些無心接受治療的世人，佛法只是聊備於無，他們無法從佛法得到真實的利益。」
「正法不會與世俗攪和在一起，正法始終是正法；而眾生則是一世又一世地經歷相同的苦痛與折磨，永遠在原地打轉－從無始以來，輪迴的樣貌就是如此。正法與輪迴，兩者就像是油與水，永不混在一起。只要還想留在輪迴裡，眾生就遇不到苦盡之一日。並且，除非人們自己有所覺悟並走上修行之路，否則任誰都幫不了他們。不論多少佛曾經出世，或者教法多麼詳盡，能得到利益者，始終是那些願意服下藥帖的行者而已。」
「諸佛教授之法，可以簡化為幾個字：諸惡莫做、眾善奉行。沒有比這更殊勝的教法了！就算是最頑強的煩惱，不論它們的威勢或力量有多大，都比不上這簡簡單單八個字的教導，它是所有佛陀的共通法門。只憑此「法」就足以消除所有煩惱；當然除非是行者怠慢，放手讓煩惱將自己擊倒。許多行者就是如此，甚至他們還會對外宣稱這個法門毫無用處。」
「煩惱們自然會盡全力與正法對抗。因此那些奉煩惱為主人的人們，必定會輕視正法。人們不願修行，他們認為修行既困難、又沒有意義。人們寧願花時間在縱慾享樂上－儘管得不到快樂，他們得到的只是苦痛與傷害。一位聰明、有遠見的智者不該漠視這情況，不能只是一日度過一日。那就像是一隻待在大澡盆裡游泳的烏龜，而澡盆下的柴火已在燃燒；若找不到出路，牠注定會被煮熟。世間猶如一個大釜，貪瞋癡三毒則是燃燒中的大火，其間的所有眾生，每一位都是身處火宅之中。別妄想世間有什麼可以避難之處，因為起火點不在別的地方，就在眾生自己的心中－那是苦的所在地。」
「你已見到了真實的如來，對吧？何為真實如來？真實如來就是你體認到的「完全純淨之心」，我現在的身軀僅僅是「相對性世俗」中的一個身軀25。身軀表現不出一位阿羅漢的本質，當然也不能表達如來之真實意義，身軀只是我們在世俗時的外貌而已。」
阿姜曼回答說，他對真實的佛陀與阿羅漢毫無疑惑。他有疑惑的是：為何佛與阿羅漢證得無餘涅槃後26，對世上已無任何依戀或殘留，但此時此刻卻是以身體的形式出現在他的面前？佛陀針對此事做出說明：
「如果已無餘涅槃者希望拜訪世間已潔淨、證得有餘涅槃之阿羅漢，一個暫時的身軀仍是必須的。但若雙方都是已卸除所有世俗事物、證得無餘涅槃者，那麽他們之間的往來不需要借助世俗之身軀。因此，當我們要與世俗接觸時，一個實體是必要的條件；當接觸的雙方都已經超越世俗後，身軀則是多餘的了。」
「諸佛能夠藉由徵兆27了知過去或未來的事件。徵兆可顯現出過去或未來事件的特徵。譬如，若一位佛陀想知道之前諸佛的資訊，他必須先得到每位佛陀的徵兆，特別是關於佛陀在世時的生活環境。憑著這些徵兆，佛陀就能夠得到更進一步的理解與知識了。但若事物已超出「相對性世俗」所涵蓋的範圍，例如是「全然自在（Vimutti）」，那麼就不會有徵兆生起，因為沒有任何世俗之物能夠代表此事。因此，對過去諸佛的了解必須以世俗之物作為基礎，而這就是我現在會以世俗身軀來拜訪你的原因。我與阿羅漢弟子們以原本世俗樣貌出現是必要的，如此你或者其他人才能知道我們的真實外表。若我們不以實體出現，則沒有人能夠覺知已證無餘涅槃的我們。」
「處在全然自在界的我們，若要與世俗界接觸，我們必須借助一個合適的世俗實體或方式。若雙方都在全然自在界，那麼這就是兩顆純潔之心的彼此拜訪了。這件事只牽涉到心「能知」的本質，但我無法使用世俗語言做出說明。所以，若要對一般民眾說明「全然自在」，我們必須借助一些近似、世俗的事物去描述全然潔淨的狀態。例如，我們可以說「全然自在」是一種「超越所有徵兆能夠表達、光明、終極喜樂的狀態」。這些是世間經常使用的描述語詞，但是人們該知道，它們只不過是譬喻而已。已清楚了知「全然自在」的聖者們對於其本質了然於心，他們不會有疑惑。由於無法說明其本質，「全然自在」對世間是一件不可思議之事。證得阿羅漢果位的聖者，自然能夠清楚了知世俗所說的全然自在與我們所證得的全然自在之異同。差異主要是一為依靠世俗事物所建構出的「全然自在的觀念」，一為無需任何前提的「全然自在」。阿姜曼，你是因為仍有疑惑而發問、或是出於禮貌而對我提問的呢？」。
「我對一切諸佛已無任何疑惑，不論在世俗上或在實相上皆是如此。我剛才的提問是出於世間傳統，這是表達敬意的方式。假若您與您的弟子們沒來拜訪我，我也已經知悉佛、法、僧三寶的真實意義。「見法者即見佛陀」，我已體悟了這個道理。這意味著：佛陀、正法、與僧伽，這三者任一項都是「絕對純淨」之體現，三者的根基完全相同，它們完全超脫世間，可以統稱為「佛法僧三寶。」
「我身為如來，詢問你這個問題同樣是出於禮儀與友善之意，並非認為你還有不懂之處29。」
在佛陀與阿羅漢弟子們前來拜訪阿姜曼的場合，只有佛陀一人會開口說話，弟子們則安靜地坐在一旁。他們專心聽聞佛陀與阿姜曼之間的對話，態度安詳莊嚴，令人望之即生景仰之意。即使是看起來有些稚嫩可愛的小沙彌，態度也是同樣的沈穩自若。有些弟子的年紀相當輕，大約在9至12歲之間。阿姜曼說他們真像是一群惹人喜愛的小孩子。
一般民眾通常只能看到他們的可愛與聰明。在不知道他們是阿羅漢聖者的情況下，人們很可能會摸摸他們的頭、或是伸出手去拍拍他們的背，人們不會知道自己這樣做有多麼不敬！當阿姜曼說到這裡時，一個調皮的念頭就從我的腦海中跳出：我可能會先將他們當成小孩子，摸摸他們的頭、或者開些無傷大雅的玩笑，之後我再乞求他們原諒我，這樣應該沒問題吧？
阿姜曼表示，雖然只是年輕的沙彌，他們的舉止卻相當地成熟。與其他的阿羅漢弟子們一樣，他們沈穩自若，令人印象深刻。總之，陪同佛陀前來的弟子們，不論是比丘或沙彌，他們的態度與舉止都值得人們給予最崇高的禮敬。他們外貌清新、動作簡潔有秩序、人們望之即生歡喜－就像看見乾淨整齊的袈裟，比丘們的內心都會生起喜悅啊！
阿姜曼一向想要更清楚知道：行禪與坐禪在佛陀年代是怎樣進行的？他也對年幼與年長比丘之間的禮儀、或者在坐禪時是否該穿著正式外袍等問題有些疑問。若他對這些問題生起疑惑，在之後的禪坐與入定時，總會有某位佛陀、或是一位阿羅漢出現在他的禪境中，他們會為他示範這些修行在當時是如何進行的。譬如，阿姜曼想要知道經行時該如何行走才能表達對正法的尊敬之意？這念頭生起後，就會有一位佛陀或阿羅漢出現在阿姜曼的禪境，他們會為他示範手該如何擺放、該如何走、該保持怎樣的心境。有時，除了動作示範外，佛陀或阿羅漢還會為阿姜曼詳細解說；但大多數的情況，只會是一個簡單示範而已。他們也為他示範過正確的坐禪方式，這包括禪者的臉該朝向哪個方向、哪一種坐姿最為適宜等等。
關於年幼與年長比丘間的禮儀，阿姜曼發現一件相當有趣的事情。話說某次，阿姜曼想要知道在佛陀時代的比丘們，他們是以怎樣的言行舉止來表達對彼此的尊敬之意30？念頭生起後不久，一個畫面出現了，畫面中包含一位佛陀與許多位的阿羅漢比丘。阿羅漢比丘們的年齡有些差距－有的年輕，有的年紀大些，也有一些頭髮已完全花白的老比丘。除了比丘外，還有一些年紀更小的沙彌也出現在畫面中。在畫面中，佛陀與他的弟子們並非同時出現，他們一次出現一個人，而且先到場的就在最前方的座位坐下。待前面沒座位，後到者就在後方座位入座－他們完全不考慮年紀或戒臘的問題！就連先來的沙彌也坐在後到比丘們的前方。最後出現的是一位非常年老的比丘，他坐在最後面的位置，離前方相當遠；但坐在前方位置的比丘或沙彌，沒有人露出一絲的尷尬或歉意。其實，連佛陀本人也是坐在他到場時的空位而已！
阿姜曼簡直不敢相信他的雙眼，佛陀時代的沙彌或比丘們都不尊重長輩嗎？讓長者坐在後方的畫面著實引人側目！若佛陀與弟子們的舉止如此沒大沒小，那麼佛陀與弟子們要如何宣揚教法？人們又如何能生起淨信心呢？不過，這疑問的解答迅速自阿姜曼心中生起，甚至還早於佛陀與阿羅漢聖比丘們為他作出的解答。因為這畫面顯示的是「全然自在法」，無任何相對世俗之玷污－沒有固定的次序或尊卑之別。他們展現的是絕對純淨之本質31，在那裡人人皆為平等，不會因為世間認定這是年長或年幼、高尚或低下而有差異。從世尊開始直至最年輕的阿羅漢聖沙彌，他們的心是一樣的純淨。阿姜曼看到的畫面，可說是一個能說明所有阿羅漢比丘或沙彌皆相同純淨的確切證據。
釐清疑惑後，阿姜曼改為思考比丘們如何以世俗方式向彼此表達敬意？生起這念頭後，畫面中的佛陀與阿羅漢弟子們便改變了座位。之前，他們的座位沒有按照特別順序；但這一次，佛陀坐在大眾的面前，弟子們的座位則是依照年紀，年長者在前方，年輕者在後，而最年幼的小沙彌坐在最後面的座位。這是個井然有序的畫面，再加上他們莊嚴的態度，果然能激發起人們的淨信心！現在，阿姜曼清楚了解在佛陀年代的比丘們是如何表達對彼此的敬意與禮貌了。就算已證得阿羅漢，年輕的比丘仍會向年長、仍未得究竟解脫的比丘們行禮如儀32。佛陀接著對此事做出開示：
「如來的弟子們必須彼此尊重、和睦相處，形成一個和合僧團。這不是要求他們只按照世俗道德標準，而是以一種平等、依法依律的方式相互尊重。當比丘居住在一處時，不論人數多少，他們不會爭吵，不會輕視其他的同修比丘。不依照戒律與教法對待同修的比丘，不配被稱為是一名佛教比丘。或許這些傲慢人們也會對外宣稱自己是佛門弟子，但他們始終都只是冒牌貨而已。要知道教法與戒律即代表佛陀，所以只要比丘們依照律法善待同修，不違反戒律，這樣子的比丘就是一位真正的佛陀弟子。真正的佛陀弟子是不論出處、戒臘32、種族、社會地位、國籍等等問題，成為一名佛弟子的關鍵在於行者能否奉行戒律與教法而已。而只要成為一位真正的佛弟子，那麼他必定會在未來某一日親證苦滅之境界。」
這句話說完後，佛陀連同在場的阿羅漢聖弟子們就瞬間消失。聽聞這樣詳盡的解說，阿姜曼之前的疑惑自然也就煙消雲散了。
至於在經行時是否該穿著全部的三衣的問題，一位阿羅漢聖比丘在阿姜曼的禪境中給出了答案。這位阿羅漢聖比丘詳細示範了所有不需穿著三衣經行的場合。除此之外，他也示範了比丘需要穿著三衣進行坐禪與經行的時機。甚至連衣服的所有細節他都一一呈現，這包括了三衣的正確顏色。他特別展示由波羅蜜樹樹心所染色出的顏色，應該要有不同的深淺程度－中衣、上衣、大衣應分別染色為淺、中、與深棕色33。
聽聞這些事蹟後，我們便可以理解，阿姜曼對修行相當嚴謹，他既尊重傳承，又願意探究每一項修行之細節。對於沒把握之事，阿姜曼不會只憑臆測，他不會讓自己的終身職志面臨不必要的危險。可想而知，阿姜曼的修行之道是一條平穩暢通的大道，行者能夠平穩順利地抵達目的地。我們這些弟子眾私下認為，阿姜曼的內心好像內建了一個指南針，因為他總能知道正確的方向。關於這項能力，我們弟子眾沒有一人能夠與他相比，現今世上恐怕也找不到另一位有同樣能力的阿姜了。若依循阿姜曼之教導，行者必定能進步神速，這是依循傳承的絕大優勢。相反地，背離傳承的比丘將遭遇到許多的困難。真是可惜啊！這些比丘不顧師長之教導，只想量身訂做自己的修行方式。他們可說是一群孤兒，也或著是一群孤魂野鬼吧！
23. 受戒成為比丘需20歲以上。低於20歲的男孩則可為沙彌，剃髮、著黃袍、守十戒。沙彌最低的年紀經典並無紀錄，傳統上是以佛陀之子，羅睺羅在7歲受沙彌戒時的年齡做為標準。
24. 巴利文「vaååa-dukkha」,指稱在輪迴中所需承受的痛苦與折磨。
25. 能了知事物的內心從無始以來就被無明所佔據，所以無明早就在「能了知者」的內心建立了據點(中心)，這錯誤的中心形成了一個人自我意識的核心，這自我意識在五蘊與六根的經驗催化下，造成「能了知者」與「被了知的外在世界」的對立性(或說雙重性)，而這又增強了自我的觀念。自我觀念是從內心的心念流而開始的，它的流出形成了整個感官世界，或是有前提的俗世。因為如此，才稱所有的物質、心靈現象都是傳統、相對性的實體(sammuti)，它們只對能感知到它們的能了知者而存在。而這造成了一個惡性循環，將心陷入在自我欺騙的羅網中。當摧毀了內心的無明時，內在的自我觀念也於心中消解，所有傳統、相對性實體就不再對心有任何的欺騙能力，也就不再殘留在內心。雖然阿羅漢聖者還在世時，這些相對性實體仍在五蘊中佔有一席之地，但它們並無法影響內心認同、也無法造成任何的果報，這即是完全的自在。
26. 無餘涅槃(Anupãdisesa-nibbãna)：「不再有任何物質或心靈殘留(譬如色、受、想、行、識)的涅槃」。一位阿羅漢聖者的死亡即是無餘涅槃。
27. 徵兆(nimitta)：在心中自動生起的精神感應，一個畫面或者是一段連續的畫面。
28. 提及涅槃的世俗觀念時，人們應盡量將「涅槃的存在無需任何前提」的概念放在腦中。譬如當你認為已無餘涅槃的佛陀與阿羅漢弟子們不可能再出現在這世間，實際上你已經提出一個前提了。
29. 巴利文「Sammodaniyadhamma」意指：「表達禮貌的寒暄」。
30. 禮儀之法(Sãmïcikamma)。
31. 純淨之法(Visuddhidhamma)，涅槃的另一種說法。
32. 僧團中的長幼尊卑是由比丘受戒之日起算，或是以雨安居的次數作為比丘的戒臘。
33. 菠蘿蜜樹，南亞與東南亞常見的一種果樹。熬煮菠蘿蜜樹的心材，可得黃褐色的染料，比丘們以此染料將袈裟染色。
On the nights subsequent to Ãcariya Mun’s attainment of vimutti, a number of Buddhas, accompanied by their Arahant disciples, came to congratulate him on his vimuttidhamma. One night, a certain Buddha, accompanied by tens of thousands of Arahant disciples, came to visit; the next night, he was visited by another Buddha who was accompanied by hundreds of thousands of Arahant disciples. Each night a different Buddha came to express his appreciation, accompanied by a different number of Arahant disciples. Ãcariya Mun stated that the number of accompanying Arahant disciples varied according to each Buddha’s relative accumulation of merit – a factor that differed from one Buddha to the next. The actual number of Arahant disciples accompanying each Buddha did not represent the total number of his Arahant disciples; they merely demonstrated the relative levels of accumulated merit and perfection that each individual Buddha possessed. Among the Arahant disciples accompanying each of those Buddhas were quite a few young novices.23 Ãcariya Mun was skeptical about this, so he reflected on it and realized that the term “Arahant” does not apply exclusively to monks. Novices whose hearts are completely pure are also Arahant disciples, so their presence did not raise issue with the term in any way.28
Most of the Buddhas who came to show their appreciation to Ãcariya Mun addressed him in much the following manner: “I, the Tathãgata, am aware that you have escaped from the harmful effects of that monstrous suffering which you endured in the prison of saÿsãra,24 so I have come to express my appreciation. This prison is enormous, and quite impregnable. It is full of seductive temptations which so enslave those who are unwary that it is extremely difficult for anyone to break free. Of the vast number of people living in the world, hardly anyone is concerned enough to think of looking for a way out of dukkha that perpetually torments their bodies and minds. They are like sick people who cannot be bothered to take medicine. Even though medicines are plentiful, they are of no use to a person who refuses to take them. “Buddha-Dhamma is like medicine. Beings in saÿsãra are afflicted with the painful, oppressive disease of kilesas, which causes endless suffering. Inevitably, this disease can be cured only by the medicine of Dhamma. Left uncured, it will drag living beings through an endless succession of births and deaths, all of them bound up with physical and mental pain. Although Dhamma exists everywhere throughout the whole universe, those who are not really interested in properly availing themselves of its healing qualities are unable to take advantage of it.
Dhamma exists in its own natural way. Beings in saÿsãra spin around, like wheels, through the pain and suffering of each successive life – in the natural way of saÿsãra. They have no real prospect of ever seeing an end to dukkha. And there is no way to help them unless they are willing to help themselves by holding firmly to the principles of Dhamma, earnestly trying to put them into practice. No matter how many Buddhas become enlightened, or how extensive their teachings are, only those willing to take the prescribed medicine will benefit.
“The Dhamma, taught by all the Buddhas, is invariably the same: to renounce evil and do good. There exists no Dhamma teaching more exceptional than this: For even the most exceptional kilesas in the hearts of living beings are not so exceptional that they can transcend the power of Dhamma taught by all the Buddhas. This Dhamma in itself is sufficient to eradicate every kind of kilesa there is – unless, of course, those practicing it allow themselves to be defeated by their kilesas, and so conclude that Dhamma must be worthless.
“By nature, kilesas have always resisted the power of Dhamma. Consequently, people who defer to the kilesas are people who disregard Dhamma. They are unwilling to practice the way, for they view it as something difficult to do, a waste of the time they could otherwise spend enjoying themselves – despite the harm such pleasures cause them. A wise, far-sighted person should not retreat into a shell, like a turtle in a pot of boiling water – it is sure to die because it can’t find a way to escape. The world is a cauldron, boiling with the consuming heat of the kilesas. Earthly beings of every description, every where, must endure this torment, for there is no safe place to hide, no way to elude this conflagration burning in their own hearts – right there where the dukkha is.
“ You have seen the truly genuine Tathãgata, haven’t you? What is the genuine Tathãgata? The genuine Tathãgata is simply that purity of heart you have just realized. The bodily form in which I now appear is merely a manifestation of relative, conventional reality.25 This form does not represent the true Buddha, or the true Arahant; it is just our conventional bodily appearance.”
Ãcariya Mun replied that he had no doubts about the true nature of the Buddha and the Arahants. What still puzzled him was: how could the Buddha and the Arahants, having attained anupãdisesa-nibbãna26 without any remaining trace of relative, conventional reality, still appear in bodily form. The Buddha explained this matter to him:
“If those who have attained anupãdisesa-nibbãna wish to interact with other Arahants who have purified their hearts but still possess a physical, mundane body, they must temporarily assume a mundane form in order to make contact. However, if all concerned have already attained anupãdisesa- nibbãna without any remaining trace of relative, conventional reality, then the use of conventional constructs is completely unnecessary. So it is necessary to appear in a conventional form when dealing with conventional reality, but when the conventional world has been completely transcended, no such problem exists.
“All Buddhas know events concerning the past and the future through nimittas that symbolize for them the original conventional realities of the occurrences in question.27 For instance, when a Buddha wishes to know about the lives of the Buddhas who preceded him, he must take the nimitta of each Buddha, and the particular circumstances in which he lived, as a device leading directly to that knowledge. If something exists beyond the relative world of conventional reality, that being vimutti, then there can be no symbol representing it. Because of that, knowledge about past Buddhas depends on mundane conventions to serve as a common basis for understanding, as my present visit illustrates. It is necessary that I and all of my Arahant disciples appear in our original mundane forms so that others, like yourself, have a means of determining what our appearance was like. If we did not appear in this form, no one would be able to perceive us.
“On occasions when it is necessary to interact with conventional reality, vimutti must be made manifest by the use of suitable conventional means. In the case of pure vimutti, as when two purified cittas interact with one another, there exists only the essential quality of knowing – which is impossible to elaborate on in any way. So when we want to reveal the nature of complete purity, we have to bring in conventional devices to help us portray the experience of vimutti. We can say that vimutti is a ‘self-luminous state devoid of all nimittas representing the ultimate happiness’, for instance, but these are just widely-used, conventional metaphors. One who clearly knows it in his heart cannot possibly have doubts about vimutti. Since its true characteristics are impossible to convey, vimutti is inconceivable in a relative, conventional sense. Vimutti manifesting conventionally and vimutti existing in its original state are, however, both known with absolute certainty by the Arahant. This includes both vimutti manifesting itself by means of conventional constructs under certain circumstances, and vimutti existing in its original, unconditioned state. Did you ask me about this matter because you were in doubt, or simply as a point of conversation?”
“I have no doubts about the conventional aspects of all the Buddhas, or the unconditioned aspects. My inquiry was a conventional way of showing respect. Even without a visit from you and your Arahant disciples, I would have no doubts as to where the true Buddha, Dhamma, and Sangha lie. It is my clear conviction that whoever sees the Dhamma sees the Tathãgata. This means that the Lord Buddha, the Dhamma, and the Sangha each denote the very same natural state of absolute purity, completely free of conventional reality, collectively known as the Three Jewels.”
“I, the Tathãgata, did not ask you that question thinking you were in doubt, but rather as a friendly greeting.” 29
On those occasions when the Buddhas and their Arahant disciples came to visit, only the Buddhas addressed Ãcariya Mun. None of the disciples accompanying them spoke a word as they sat quietly composed, listening in a manner worthy of the highest respect. Even the small novices, looking more adorable than venerable, showed the same quiet composure. Some of them were quite young, between the ages of nine and twelve, and Ãcariya Mun found them truly endearing.
Ordinarily, the average person would see only bright-eyed, adorable children. Being unaware that they were Arahants, one would most probably be tempted to fool around, reaching out playfully to stroke their heads, without realizing the impertinence of doing so. When Ãcariya Mun spoke about this, I thought mischievously that I would probably be the first to succumb to the urge to reach out and play with them, despite the consequences. Afterwards, I could always beg their forgiveness.
Ãcariya Mun said that, although they were young novices, their behavior was very mature. They were as calm, composed, and impressive to see as all the other Arahant disciples. In short, all the Arahant monks and novices who accompanied each Buddha exhibited impeccable behavior worthy of the highest respect. They were neat, orderly, and pleasing to the eye – like immaculately folded robes.
Ãcariya Mun had always been curious to know how walking and sitting meditation were practiced at the time of the Buddha. He also had questions about the proper etiquette to be used between junior and senior monks, and whether it was necessary for a monk to wear his formal robes while doing meditation. When such questions arose in his mind, invariably one of the Buddhas, or an Arahant disciple, appeared to him in samãdhi and demonstrated how these practices were originally performed in the Buddha’s day. For example, Ãcariya Mun was curious to know the correct manner of practicing walking meditation so as to show proper respect for Dhamma. A Buddha or an Arahant then appeared, demonstrating in detail how to place the hands, how to walk, and how to remain self-composed. Sometimes, these demonstrations included explicit instructions; at other times, the methods were demonstrated by example. They also showed him such things as the proper way to sit in samãdhi, including the most suitable direction to face and the best seated posture to assume.
Ãcariya Mun had some strange things to say about how junior and senior monks showed their respect for each other. Ãcariya Mun wanted to know how monks at the time of the Buddha conducted themselves with appropriate respect toward one another.30 Shortly after this thought arose, the vision of a Buddha and many Arahant disciples appeared to him. The Arahants were of all different ages – some were young, others older, a few being so old that their hair had turned completely white. A considerable number of small novices of all ages accompanied them. However, the Buddha and his disciples did not arrive together – each Arahant arrived individually. Those arriving first sat in the front, while those arriving later sat further away – without regard for seniority. Even those novices who arrived earlier sat ahead of the monks who arrived later. Finally the last monk, a very elderly man, arrived to take the last available seat – way in the back; but the others showed no sign of shame or embarrassment. Even the Buddha himself sat down in whichever seat was available at the time he arrived.
Seeing this, Ãcariya Mun was somewhat incredulous. Could it be that the monks at the time of the Buddha did not respect seniority? It was definitely not an inspiring sight. How could the Buddha and his disciples proclaim the sãsana and then expect people to have faith in it when the sãsana’s leader and his closest disciples behaved in such an indiscriminate fashion? Instantly, the answer arose in his heart without the Buddha and his disciples having offered any comment: This was an instance of pure vimuttidhamma devoid of any trace of relative, conventional reality – so there was no fixed order of propriety. They were demonstrating the true nature of Absolute Purity,31 being perfectly equal for all, irrespective of conventional designations such as young and old, or high and low. From the Lord Buddha on down to the youngest Arahant novice, all were equal with respect to their state of purity. What Ãcariya Mun had witnessed was a conclusive indicator that all the Arahant monks and novices were equally pure.
This having been made clear to him, he wondered how they deferred to each other in the conventional world. No sooner had this thought arisen, than the vision of the Buddha and the Arahants seated before him changed. Whereas before they had been sitting together in no special order, now the Buddha sat at the head of the assembly, while the small novices, previously in the front, sat in the last seats. It was an impressive sight – worthy of the highest respect. At that moment Ãcariya Mun clearly understood that this image represented the traditional way in which monks at the time of the Buddha showed each other respect. Even Arahants who were junior in rank were obliged to respect those of their seniors who were practicing correctly but still had kilesas in their hearts.32 The Buddha then elaborated on this theme:
“The Tathãgata’s monks must live in mutual respect and friendship, as though they were all one single entity. This does not mean that they are friendly in a worldly way, but rather that they are friendly in the equal, unbiased way of Dhamma. When my monks live together, even in large numbers, they never quarrel or display arrogance. Monks who do not respect their fellows according to the principles of the Teaching and the Discipline of the Buddha, are not worthy of being called the Tathãgata’s monks. Even though those monks may imitate the disciples of the Buddha, they are merely impostors making false claims. As long as monks respect each other according to the principles of the Teaching and the Discipline – which substitute for the Buddha himself – and never violate these principles, then wherever those monks live, whenever they were ordained, whatever their race, status, or nationality, they remain true disciples of the Tathãgata. And whoever is a true follower of the Tathãgata must surely see the end of dukkha one day.”
The Buddha and all his disciples vanished instantly the moment he finished speaking. As for Ãcariya Mun, all his doubts had vanished the moment that vision appeared to him so clearly.
Concerning Ãcariya Mun’s doubts about the necessity of wearing the formal robes when doing meditation: one of the Arahant disciples appeared to him, demonstrating how it was unnecessary to wear them every time. He personally demonstrated when and how sitting and walking meditation should be practiced while wearing the formal robes, as well as the instances when it was unnecessary to wear them. Every aspect of a monk’s robes was made clear to him, including the correct color for a monk’s three principal robes. He showed Ãcariya Mun ochre-colored robes that were dyed from the heartwood of the jackfruit tree in three different shades – light, medium, and dark brown.33
Careful consideration of these episodes is enough to convince us that Ãcariya Mun always had sound, acknowledged precedents for the way he practiced. He never jeopardized his vocation by merely guessing about things he was unsure of. Consequently, his practice was always smooth, consistent, and irreproachable from beginning to end. Certainly, it would be hard to find his equal nowadays. Those adopting his mode of practice are bound to exhibit a gracefulness befitting disciples of such a fine teacher, and their own practice is sure to progress very smoothly. However, those who prefer to flout convention are like ghosts without a cemetery, or orphans without a family. Having forsaken their teacher they may well modify the practice to suit their own opinions. Ãcariya Mun possessed a mysterious, ineffable inner compass to direct him in these matters, one which none of his disciples could ever match.