4-7 Hungry Ghosts
餓鬼道眾生
縱觀他的一生，阿姜曼始終關心著各種非人境界的眾生，他也將教導非人境界的眾生視為是自己的一項使命。不論身在何處，阿姜曼總是歡迎各界的眾生前來拜訪；尤其是當阿姜曼住在山區時，他界眾生更會把握這個時機前來拜訪。在這些偏僻荒涼、遠離人群喧擾的地區，阿姜曼每天夜晚都會接待兩、三群的他界訪客，甚至連餓鬼眾也會前來拜見阿姜曼。餓鬼眾是鬼道中飽受折磨的一類有情；不過特別的是，若有在世親屬願意將功德迴向給他們，他們就能夠得到功德的利益。但是此事並不容易，因為眾多的餓鬼都已待在鬼道有數世紀之久，根本不知道他們來自哪個家族、是哪國人士，遑論找出現在仍在世的親屬？來拜訪時，他們都希望阿姜曼能出於慈悲，找出他們仍在世的親戚。他們還希望親戚們能夠布施，並將部分功德迴向給他們，好稍減他們身在鬼道的痛苦。這些鬼眾已長年困在地獄裡，每天承受著各種苦難折磨。他們困在各層地獄裡的時間非一般人所能想像，那不是用幾千或幾萬年就能計算出的。當終於受盡某層地獄裡所有應受折磨後，他們仍會轉生至另一層地獄繼續受苦。甚至等到脫離所有地獄之後，他們仍無法體驗到美好事物，在他們前方的依舊是困頓與不幸。對困在惡業果的他們來說，生於哪一個境界其實差異不大，他們就是躲不開苦難與折磨。
餓鬼眾通常會對阿姜曼說，他們實在不知道還要多久才能熬過自己所造的惡業果！他們只有一個卑微願望：希望阿姜曼把他們的困境轉告給他們的後世子孫，或許親屬們會分享些功德善業，好讓他們早些擺脫這不堪忍受的痛苦折磨。不過當阿姜曼詢問這些鬼眾，他們說起的年代與地點都不是阿姜曼所熟知的環境，這讓他想幫忙也不知該如何幫起。一般說來，人們因惡業而轉生地獄後，他們必須先在地獄飽受折磨數萬至數十萬年。接著，他們可能會被轉至另一個稍微緩和的地獄，繼續承受他們剩餘惡業的痛苦折磨。然後，他們來到更和緩的餓鬼道，在此境界的折磨大概會再持續五百到一千多年。整個歷程實在太過漫長，所以怎可能找得到他們現代的後世子孫呢？其實，這即是業果法則殘酷且諷刺的一面：當他們終於熬過惡業最嚴厲的果報、處於能夠接受在世親屬功德迴向的餓鬼道時，他們卻已不知後世子孫身在何方，怎能夠獲得子孫的功德迴向？於是，他們只得繼續承受所有殘餘的苦難與折磨，沒有一絲豁免。鬼眾們根本無法想像自己的苦難有終止的一天，他們的處境遠遠不如城市裡的流浪動物呢！
當然，阿姜曼可以幫助到少數的餓鬼眾。這些通常是過世不久、惡業也不算大的一群餓鬼－這意味阿姜曼有機會找到他們的現世親屬。因為過世不久，他們說出的名字與地址仍可尋訪。只要親屬住得不遠，阿姜曼就能幫助到他們。知道親屬的住處後，阿姜曼會找個適當時機去拜訪。他會對家屬說，他們的去世親人正在等待功德迴向。有時，阿姜曼會勸這些在世親屬舉辦一個布施法會，並將功德迴向給去世親人。更一般的做法是，阿姜曼會教導親屬們將每天供養比丘飲食的功德迴向給去世親人。另外，有一些餓鬼眾能夠直接收到各地施主布施善業的部分功德，就算施主在布施時並未指名要將功德與他們分享亦可。因此，每當阿姜曼將慈心散發給一切眾生時，他總會將此功德迴向給一切眾生。總而言之，出於業力之不同，有些餓鬼能收到所有人布施的功德迴向；有些則只能收到在世親屬指名要迴向給他們的功德。
阿姜曼表示，餓鬼眾生存形式非常特殊。但在與鬼眾接觸的經驗中，阿姜曼也注意到鬼眾遠比其他不具肉身的眾生難以幫助，甚至可說是特別地麻煩。這可能是因為餓鬼眾無法直接得到功德，但功德卻是生活所需，他們只得時時向他人討取。餓鬼們內心總是惴惴不安，充滿愧歉。若沒有人願意分享功德，餓鬼眾們就是赤貧如洗，一點辦法也沒有。業力讓他們極度依賴他人，永無自給自足的可能。
以此為鑑，若不想讓自己在此生或來世落入這樣貧困潦倒的狀態，最重要的就是需奉行布施以及其他的善行。因為一切眾生都是自己業力的繼承人，自己所造的業，必定自己承擔。沒有他人能夠為你承擔惡業，因為自己所造之業不可能結果至他人身上。不論是身世尊貴或卑劣、心情快樂或痛苦，這一切的一切都是自己所造之業的結果。不用怪罪他人，該負責的人就是自己；不必癡心妄想，絕無他人能夠替你代受。要知道，就連那些不具名、不想從自己善行中獲得利益的善行者，依舊會得到他們的善業果報。
阿姜曼熟知關於鬼、天人、梵天、夜叉、蛇神、與大鵬金翅鳥等各界眾生的一切。雖然阿姜曼始終沒有透露出他對此熟稔的程度，但是由於他擁有非人類所能及、能夠探知一切境界的感官能力，阿姜曼無疑是這方面的大師。阿姜曼說過的鬼故事中，有一些是相當地可怕，就連那些自誇膽大包天的漢子們也會對故事中業報的神秘力量而驚駭不已。阿姜曼說過，若人們看到自己與他人的善惡業報就像看世俗之物一般清楚，那麼，人們絕對不敢再造惡業了！人們寧願跳進火坑，也不願讓自己陷入惡業的深淵裡。人們會迫不及待地做出善行，獲取善果，好讓身心清涼自在。只要每個人都努力地守護自身，避免惡念與惡業的危害，世界的動亂紛爭自然會慢慢消失。
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某次在阿姜曼對比丘眾解說關於天、地獄、與鬼界眾生的狀況之後，一位資深弟子提問說：「既然人們看不見天界或地獄，不知道有鬼眾、天人、大鵬金翅鳥、蛇神等等眾生，人們就不可能了解自己行為的業果。但是老師您看得到這一切，所以如果您能替人們解說這些境界，豈不是一個好主意嗎？雖說是非人境界，但那是真實存在的事物，佛陀與他的阿羅漢聖弟子們完全瞭知，也曾為人們宣說過。從未有人指責過佛陀、或阿羅漢聖弟子們，所以我不認為有人會指責您向世人教導這些事物。我想人們應該會像我們這些弟子一樣，對老師您超凡的能力讚賞不已。」
阿姜曼則是嚴厲地回答：
「我們兩個都會被你這愚痴建議給毀掉！我從來沒考慮要公開宣說這些事物。若我這麼做，我、你、與所有坐在這裡的比丘們都會被人們當成瘋子。若我們瘋了，你認為還有哪間寺院會收留我們、讓我們修行？只有在深思熟慮之後，佛陀才會為大眾宣說教法－也唯有在思惟之後，弟子們才能夠了解、並確實奉行佛陀所說之法；然後，他們再向他們的弟子們宣說。你有先想過再說出剛才的建議嗎？或著你只是隨口胡說？在我看來，有這種想法就夠愚蠢了，更不用提還真的說出口！就算人們聽到這些事物後沒有瘋掉，我們宣說這些光怪陸離之事也等於是自掘墳墓。所以，你為何要說這件事呢？」
「若我宣說的是世界上有形、且親眼可見之物，人們聽聞後不會產生問題，因為人們能夠以適當的方式理解我所說的內容。當然佛陀的教法皆真實不虛，不過教法是為了教化世人，那麼人們能夠理解的法是較好的選擇。因此，我們應該優先宣說世間能夠接受的法，好讓世人更貼近正法的脈絡。世上第一位瞭知一切現象的人正是佛陀，佛陀自然能夠清晰且正確無誤地為世人宣說一切境界。然而，佛陀是以無可指責的思慮來安排他的開示。若是公開說法，佛陀總會考慮開示的內容是否能利益聽眾、時機是否恰當。只有在審慎思惟後，佛陀才會為大眾說法。」
「對非人世界各種現象的瞭解與知識，是證得天眼通者的特殊能力；但是無選擇地向一般人宣說這些事物，則違背人之常理。民眾並不熟悉非人世界，更有許多人完全不想知道有非人境界的存在。我這樣說不是在批評你；重要的是，若具備了這類能力或知識，行者應該提醒自己要保持謹慎，要依循教法行為處事－如此他才能利益自己、也利益周遭的人們。因為自己親眼目睹到一些神奇的事物，接著生起的確信或興奮之情，並不足以構成將這些事物公諸於世的理由－尤其是這類事物可能會讓民眾陷入精神錯亂的狀態。一些民眾的信仰建立在神蹟、或無法以常理解說之事物之上，這些人渴求各種奇聞逸事，他們早已踏上瘋狂之路了。我不贊許這些民眾，更不贊許他們渴求奇蹟的行為。我希望人們在遇到無法理解的事物時，能先想到佛陀所推崇的審思與細心觀察，別大驚小怪或者就戲劇性地認為自己的信仰為真。只要能夠如此，不管智慧是否高超，我們至少可保有明辨。而佛陀的教法，將不致被我們玷污，得以原貌留傳給後世子孫。」
「我來問問你：假設你身上帶有一大筆錢，而且你正要進入一個熱鬧的市集。現在你該如何做才能確保你與你的錢財都平安呢？要知道，金錢可能帶來利益或危害，端視你是否善巧。」
那位資深弟子回答：「我會採取一切的預防措施來看顧我的錢財。」
「在一大群民眾之中，你看顧好錢財並避開危險的具體措施是什麼呢？」
「如果我觀察後發現那個市集適合購買貨物，那麼我會小心地算錢並只拿出剛好的金錢，絕不讓旁人看到我身上有多少現金。總之，我會把所有的錢都藏在口袋裡以避免危險。」
阿姜曼接著說：「很好。現在假設你能察覺到鬼、與各種來自他界的眾生，你同時具備了許多關於非人境界的知識。你該如何在眾人面前處理這類知識，好讓人們能夠獲得利益，也不會讓你或者教法，成為人們茶餘飯後聊天時的八卦題目呢？」
「我一定會像處理錢財的方式，小心謹慎地處理這類知識。」
「就在幾分鐘之前，你還建議我不用考慮太多，可以向一般民眾廣為宣傳關於他界眾生的知識。為何你剛剛會那樣建議呢？我想一個具備判斷力的普通人都不會做出你剛才的建議，但你竟然可以侃侃而談，不知羞愧。若你連一般人的水準都不如，在家居士怎麼可能在你的身上找到信心與敬佩？你的智慧怎麼會如此薄弱？若有人說你缺乏判斷力，這符合事實的責難你又該如何辯解呢？你真該多用用腦，讓我問問你，這世界上是聰明人多還是愚笨者多？若我真的照你的建議向一般民眾廣為宣傳，請問我們要如何維持佛教的興盛，不讓它漸漸衰微呢？」
這位弟子回答道：「現在仔細思考後，我才了解我剛才的建議完全是個錯誤。因為聽到這奇妙的事物後我太過興奮，興奮到希望每一個人也都能聽到我所聽到之事。我控制不住自己的心念、自己的嘴巴。我天真地以為人們能從他界眾生中獲得啟發與利益；然而，我沒有考慮到宣說這類事物將會為佛教帶來不利的影響。希望老師您能慈悲地原諒我－我不希望這種輕忽散漫的態度會內化並成為我個性中的一部分。我將會更加的謹慎小心，絕不讓這錯誤再次發生。」
「若有人批評我缺乏判斷力，我會虛心且欣然地接受他的批評。以前我從未想過世界上聰明人或愚笨者何者較多，直到您點醒了我。現在，我明瞭了世上必定是愚者遠多過於智者。其實從我家鄉中只有寥寥可數的幾個人會考慮到戒律，這就足以說明世界上是愚遠多過智者了。大多數的人們不知道自己為何而來，也不知道自己將往哪裡去。人們做一件事，常常是沒想過理由就去做了。他們不理會自己做的事是對或錯、做的方式是巧或拙？人們只想要從事輕鬆且容易獲得好處的工作。人們根本不曾替自己的未來做打算，只說未來是神明的權責。我現在更明白這個道理了。若要讓佛教保持原樣並且持續興盛，比丘們必須受到適當的訓練。一位深具智慧的老師能夠帶領著比丘眾，讓比丘眾學習如何以一種平穩、與世間取得和諧的方式修行。如同各行各業中必定有個能力卓越的領導者，一位深具智慧的老師才能帶導我們這些有學者邁向成功。」
接著，阿姜曼繼續為我們開示：
「既然你現在已明瞭若要成功，具備一位明辨與智慧的老師是至關重要的。你為何不以明辨與智慧來要求自己呢？你該思索在實踐頭陀比丘的過程中，什麼事物才是關鍵。精神方面的修行十分微妙，有許多無法以言語描述之處。因此，唯有聰明與審思的行者才能夠盡到守護教法之責。我說的不是那些看起來精明但實際卻會破壞教法、甚至毀壞世界的小聰明；我說的是能夠明辨事理、做任何決定都能夠考慮到物質與精神生活的智慧。這是八正道的首兩項，「正見」與「正思惟」所強調的智慧。正見與正思惟是指正確的因果觀念與正確的思惟方式。若有人的言行舉止皆依循著八正道，這位行者便是踏上了正確的修行道路。」
「即便是正定也需要正見的幫助。行者進入禪定時尤其需要智慧的分析與探究，這樣才不至落入「愚定」的陷阱。心向內收攝並趨於寧靜時，智慧應該永遠隨侍在旁；否則，行者怎麼能剖析從內心生起的知識呢？又怎能理解心與外境接觸時所生起的一切現象呢？如果智慧不在旁協助，行者必然會在判斷時出現錯誤；如此，探究一切現象的願望豈非愈離愈遠了嗎？」
「這世上有著各式各樣的內在或外在現象，行者入定時會觀察到哪一類的現象是說不得準的，行者內心的傾向可能是最主要的因素。若天性傾向於觀察外界，要這位行者刻意不再向外觀察，這是辦不到之事。儘管內在或外在現象層出不窮，處理的關鍵仍是智慧。智慧能夠分析當下的狀況，接著選擇出一個適合的對象，並將心思凝聚於其上。別的訊息或念頭智慧則不加理會，讓它們自由離去，不給它們製造麻煩的機會。智慧至關重要，缺乏智慧的行者甚至連一次的禪坐都熬不過去：因為覺受有時樂，有時苦；而心情一時起，一時落。這些並不重要，它們只是波動而已。然而，人們的心卻相信它們，賦予它們意義，最後人們便受制於它們。除非以智慧妥善處理，否則行者永遠斷除不了這些擾人的愛恨情仇。智慧是我們的篩子與指南針－它篩掉無用的訊息，讓心專注在重要事物上；它指出正確方向，讓行者繼續前進。」
「成為一位比丘，其目的是為了尋找知識與智慧；有了知識與智慧，我們便可能培育出真實的戒行。比丘不是為了學習如何順從貪瞋癡才受戒出家的，比丘得與貪瞋癡劃清界線。面對各式各樣的念頭，我們必須有一套檢視的辦法，一發現煩惱，我們就該展開攻擊。身心內外一切事物都有可能是貪瞋癡的據點，比丘無時無刻都身在戰場之中。若沒有護具與武器，我們就等於是讓自己身陷險境。幸好，戒與律就是我們的盔甲，正念與智慧則是我們的刀與劍。若希望在所有情況下修行都能夠進展，那麼你該在一切時刻秉持著正念與智慧。念與慧必須滲透到你所想、所說、與所做的一切事物。修到這種程度之後，你才能確定自己的修行不至出錯。」
「我希望看到我所有弟子們都以絕不妥協的決心與精進，全力超越世間諸苦；同時間，你們要以無可挑剔的正念與智慧檢視自己所經歷的一切。唯有如此，你們才證明了自己值得領受佛法，不枉佛陀的教誨。我不願看到弟子們因為自滿或懶惰，而不去進行該進行的工作；我不願看到弟子們愚痴地困在情緒裡，得不到真實的成果。所以，不要放下你們的正念與智慧，將它們舉起，好好檢視你們面對的一切事物。」
「一位為了超越輪迴而全力修行的比丘是在進行世間最偉大的志業，沒有別的工作能夠與之相提並論。要讓自己的心超脫輪迴，超脫所有的苦痛與折磨25，這需要全方面的修行，世間沒有比這更艱難的工作了。行者必須在各方面都使盡全力且毫無保留－包括犧牲自己的性命。當「精進」試著把你從煩惱之泥沼拉出來時，你就該把性命全部押上，這中間沒有任何的灰色地帶。想要領悟尚未證得的境界或道果，你就必須把自己推上火線並且堅持下去，沒有別的方法可以取巧。超越生死輪迴就是需要行者把自己的性命推至懸崖邊緣。死又有何懼？只有超越輪迴後，才能真正結束一切苦痛以及無數的生與死。」
「我從未想過自己能夠活下來並且成為一位老師。何以如此？因為我超越生死輪迴的決心遠大過我對自身生命的執著。不論何種情況，我的修行都朝向同一個目標，一個遠比性命更崇高的目標。我絕不允許「是否存活下去」這種想法影響到我的修行。尋求解脫之心願讓我始終走在正確的道路，它指引著我的一切行為與決定；但與此同時，我也承受著不間斷的壓力。我暗下決心，就算身體承受不了壓力，我仍會至死不退！畢竟過去我已死過無數多次，再多一次又何妨？只要我還能夠活下去，我一定要證得與佛陀無異的正法。別的事物我都不要，也不想成就，因為那些我已成就太多次了。在未證得解脫之時，我的願望只有一個－我不要有下一次的生命，我絕不要再困在生死輪迴裡。」
「我為此決心而付出的心血或許可用一個永不停止的引擎來做譬喻。引擎帶動了「正法之輪」－它日夜不停工作，刮除掉心中每一個煩惱的殘根。只在睡覺時，我才允許自己稍微休息一下。但只要我睜開眼睛，我就立刻開始修行。我用念力、慧力、信力、與精進，找出那些仍殘留的煩惱並加以拔除。在這場與煩惱的激戰中，我堅持著念力、慧力、信力、與精進，直到所有煩惱被徹底摧毀。那一刻之後，我終於可以鬆下一口氣，因為我確知無明已被我擊敗，無明再也無法捲土重來，再也沒有煩惱了。我很幸運，這個身體撐過了整個戰爭，身體並未隨著無明一起煙消灰滅。」
「這件事值得你仔細思惟。在死亡的威懾恫嚇面前，你要勇猛前進、精勤努力以解脫一切苦痛？還是你要唯唯諾諾地聽從煩惱的吩咐，過著死亡後出生、出生受苦後再次死亡，而每次死亡前又感嘆自己的人生失敗，竟然不曾努力過？你好好想一想，想清楚後就下定決心。別愈陷愈深，最後只眼睜睜看著你的機會不再－你肯定會為此後悔。」
「當你備齊智慧、信心、與精進，準備向煩惱開戰時，最佳也是唯一的戰場即是你自己的身與心，根本不必向外尋找。另外，你不要認為自己既年輕又健康，時間多得是，以後再修行即可。這種想法毫無建設性，不該出現在頭陀比丘的腦海中。是生起智慧或是做出錯誤決定，全在你的一念之間。所以，不要再向外攀緣，你不曾停止過的言、行、意就是你該注意的對象。好好觀察它們，看清楚它們帶來了什麼？它們帶來的是正法嗎？是能夠對治冥頑不靈或荒唐縱欲的解藥嗎？還是你的言行意只是各種衝動的集合體？它們只會讓你的煩惱越加龐大，讓生死輪迴永無終點？重點是，你必須隨時檢視自己的言行意。你不必要求它們是善是惡，只需要詳細觀察它們是什麼？會產生什麼後果？若仍不觀察言行意，那麼你注定失敗，你一輩子都將困在苦痛與災難之中。」
對這位建議不必區分聽眾程度、可直接宣說非人世界的比丘，阿姜曼相當嚴厲地訓斥了他一頓。然而，弟子們都獲得了利益，因為我們從這場問與答中聽到了一些平常不曾聽聞過的法。阿姜曼嚴厲的訓斥似乎遠遠多過這位比丘該受的責備，也或許這位資深比丘是故意這樣說，好讓阿姜曼能更深入地教導我們。因為就我的觀察，若沒有發生什麼特殊事件，阿姜曼通常會以一種淺顯且平順的方式為我們說法開示，尤其越深奧難懂的主題越是如此。然而，弟子們可能會感到有些意猶未足，總希望阿姜曼能夠再多教導一些。但若是有人提出了問題、或是聽到弟子們談論著含糊且錯誤的法義、又或是比丘們討論的議題是適當的主題，這些時候阿姜曼心中的法便會開始快速升溫，猶如是地下水源受到地熱的加熱，之後的開示便可能會像噴泉一樣壯麗，每一個人都將讚嘆不已。
這種獅子吼是難能可貴的，而聽眾所得到的震撼也超越了言語形容的範圍。以愚蠢魯笨的我為例，因為天資的限制，阿姜曼越是嚴厲訓斥我，我越可能學習到更多。或許，一些比丘會故意錯誤提問，因為他們希望阿姜曼在訓斥過程中，為他們做出最詳盡的開示。也因此，我認為比丘們是深思熟慮之後，才提出了這些巧妙的問題。他們有破綻的問題不必然是懷有邪見，他們只是想從阿姜曼的回答中獲益。對我影響最大、啟發我最多的法，也經常是在我詢問一些離經叛道的問題後，阿姜曼對我所給出的開示。因為在這種時刻，阿姜曼的訓斥將會針對我個人，而非適用於大眾的說明。我在跟隨阿姜曼修行一段時日後，才漸漸了解到這些能夠讓老師詳細教導的方式。這樣做，我的疑惑就能較早解開，我就不必被動等待阿姜曼哪一天剛好說到我需要的主題了。
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有一次阿姜曼與三、四位比丘居住在清道省的一個僻靜山洞裡。住了三天之後，阿姜曼對弟子們說，他在禪境中看到了另一個寬敞且適合居住的洞穴，位置就在附近一個陡峭山坡上。阿姜曼還告訴他們，過往曾有許多辟支佛26居住在那個山洞裡。不過，現在山洞已經不適合讓比丘使用，主要是因為山坡的坡度過大，另一則是洞穴太靠近山頂且路途遙遠。若住在那裡，比丘們無法在一個上午的時間走到附近村落，也因此他們將得不到村民的食物供養。阿姜曼建議比丘們可以爬上去看看那個山洞，但同時間，他們必須考慮到食物的問題。阿姜曼也告訴比丘們並沒有路徑可通到山洞，但它離山頂不遠，比丘們可以先攀爬到山頂後再去尋找。
於是比丘們邀請了幾位村民與他們一起同行。攀爬到山頂後，他們果然在山頂附近發現了一個美麗且寬敞的洞穴，與阿姜曼描述的幾乎一模一樣。那裡視野開闊，山洞通風良好，溫濕度極為宜人。看到這邊的環境後，比丘們的臉上都露出了微笑。他們一致同意這山洞真是不錯，若能永遠待在這裡禪修該有多好！可惜的是，山洞實在離村落太遠，他們根本無法走到村落托缽乞食。等到村民們隨身攜帶的食物吃完後，他們不得不爬下山。回去拜見阿姜曼後，阿姜曼便開口詢問他們對那個山洞的看法。
「你們覺得那山洞如何？整體環境是否舒適呢？我在禪境中看到後，我就知道那山洞既寬敞、視野展望又好。我相信你們一定會喜歡那裡，所以才會要你們上去瞧瞧。一開始來到此處時，我不認為這座小山有什麼需要調查之處。然而幾天後，我注意到這座山有著許多值得探究的驚奇事物。事實上，地居天人們一直護衛著你們去過的那個山洞。若有人在那裡做出不當行為，必會有不順遂的事物發生在他們身上。告訴你們可以上去瞧瞧時，我忘記提醒說有天人們在守護山洞，你們千萬得留意自己的言行舉止。我希望你們沒有攀折那裡的一草一木、或是隨意交談喧鬧，這些都不是比丘該有的行為。若激怒了天人，他們可能會促使一些不愉快的事情發生在你們身上呢！」
比丘們對阿姜曼說，那個山洞真的是太好了，他們希望能待在那裡更久一些。不過就如同阿姜曼所說：無論環境有多麼好，因為無法托缽取食，那裡就不是比丘們能夠居住的地方。阿姜曼說到那山洞時，語氣總是十分肯定，如同他已經多次去過那裡。但事實上，由於山坡過於陡峭，阿姜曼跟本連一次都沒有上去過。但是，阿姜曼當然能夠以自信的語氣描述那裡的情況，因為阿姜曼知道禪境中生起的景象或知識絕非幻覺而已。
另一個重點則是阿姜曼始終在強調的一件事－比丘們不論到何處，都必需注意自己的言行意。因為曠野中仍有天人居住，而他們特別重視事物的整齊與清潔。若地居天人們看到比丘們行為不檢點，他們是會生氣的，這也包括比丘睡覺時的儀態。若比丘睡時不注意威儀，像大字一樣躺在地上，還翻來覆去、磨牙、說著夢話，這些行為都會令他們無法忍受。天人們當然也知道人睡著後不可能管好自己的姿勢，但他們仍無法接受。天人們經常向阿姜曼表明他們對此事的看法。
「比丘是一切眾生尊敬與愛戴的對象，所以比丘們任何時候都該保持威儀，睡覺時也不應例外。一位比丘應該面容和善，衣裝整潔端正，絕不能面露不悅、輕佻，或者莽莽撞撞。若看到任何比丘舉止失宜，我們都會非常生氣，因為那就像是看到一位不注意自己言行後果的莽夫卻身著袈裟，尤其是注意言行所需的警覺並沒有超過比丘能力範圍之外。我們不是要惡意批評比丘們，各天界的天人們都非常看重戒德與教法，也對比丘們充滿敬意。因為有許多嚴於律己、勤於修行的比丘在世，我們才有機會親向三寶表達敬意。我們當然希望能繼續護持正法，而向您提起此事的目的，是希望您可以多提醒弟子們，請他們注意自己的言行舉止，好讓人們與天人們都為他們的戒德歡喜讚歎。世上若有更多戒德完善、精進修行的比丘，天人們將會更加歡喜，更加護持正法。」
為了回應天人所說，阿姜曼總會告誡弟子們必須整齊收好自己的生活資具。特別當他們來到地居天人所喜愛的偏遠山區時，阿姜曼更是時時耳提面命。連擦乾腳底的布也不可任意放置，一定得整齊折好並放置在固定的位置。弟子們也只能在適當的地方上廁所，排便用的糞坑必須考慮周邊環境後才能挖掘。有時候，阿姜曼會明確告訴弟子們不可在一些地方設置廁所。原因或許是有天人居住在某棵樹上，又或許那是天人們前來拜訪時的路徑。在這些位置設置廁所，將會令天人們的心情煩躁。
一些比丘已相當熟悉各層天界與天人，他們其實不需要提醒，因為他們自己知道該如何正確行為處事。事實上，阿姜曼有許多弟子都具備這種能力。然而，由於這類神通都是在荒野中訓練出來、在偏遠地區較常使用，頭陀比丘們不會在公開場合討論這些能力，這樣便能夠避開人們的嘲笑，不讓人們造出惡口業。但若是身在頭陀比丘的僧團裡，你將時常聽到比丘們談論各界天人、或是他們與天人們之間的對話。聽到這些，你就能確知他們果真是森林頭陀比丘。另外，聽者也可以由他們討論的內容，推敲出每位比丘所證得的果位與神通。
25. saÿsãra，意同Vatta-Dukkha，輪迴之苦。
26. 辟支佛（Paccekabuddha），見第一章注釋19。
Giving helpful advice to nonphysical beings from many diverse realms of existence was a serious responsibility that Ãcariya Mun continued to fulfill right up to the time of his death. He was in constant communication with such beings wherever he lived, but more so in the mountain regions. There, in remote wilderness areas, far from human habitation, one group or another visited with him almost every night. Even hungry ghosts, awaiting offerings of merit dedicated to them by their living relatives, came to seek his assistance. It was impossible to tell how long they had been dead, what family or nationality they had once belonged to, or even whether or not those ghosts had any living relatives left at all. In contacting Ãcariya Mun they hoped that, out of compassion, he would assist them by finding their living relatives and telling them to make donations, dedicating a portion of the merit to the dead to help lessen their torment and suffering and make their lives more bearable. Many of them had already suffered unspeakable miseries in hell for such a long time that it was impossible to calculate the length of their stay in terms of human existence. When they were finally able to rise clear of the hell realms, they still could not evade such misfortune sufficiently to experience some measure of comfort; instead, their suffering continued unabated. For beings who are stuck with the consequences of their evil kamma, it matters little which state of existence they are born into, since very little changes to help alleviate their suffering.
Hungry ghosts used to tell Ãcariya Mun they had no idea how long it would take them to work their way through the consequences of their evil deeds. They clung to one desperate hope: if he could kindly inform living relatives of their plight, those relatives might be willing to share the merit of their good deeds with them, allowing them to escape from such unbearable torment. When he questioned the hungry ghosts about their relatives, they talked about another world altogether, one that was incomprehensible to him. Having died and been reborn in one of the realms of hell, some had remained there for tens or even hundreds of thousands of years in nonphysical existence before being released into another lesser state where they had to work through the remainder of their evil kamma. Their ghostlike existence then lasted another five hundred to a thousand nonphysical years, so it was quite impossible to trace their family lineage. Such was the cruel irony of their karmic dilemma: by the time that the most severe consequences of their kamma were exhausted and only the lesser aspects remained – a state where they could finally receive assistance from their relatives – they had lost all track of their families. So they had no choice but to suffer that karmic misery indefinitely, without any idea when it would end. Such ghosts resembled stray animals who have no owners to care for them.
Other hungry ghosts could be helped somewhat, for they died only recently and their kamma was not so severe – meaning that they were in a position to receive merit dedicated to them by their relatives. Since they had living relatives whose names and addresses they could recall, Ãcariya Mun was able to give them some assistance as long as their families lived in the vicinity where he was residing. Once he knew who they were, he looked for an opportunity to speak with them. He advised them to dedicate to their dead relatives, who awaited, the merit they made by performing special religious functions – or more commonly, by daily offerings of food to the monks. Some ghosts are able to receive a portion of the merit made by generous people everywhere even though it is not specifically dedicated to them. Therefore, Ãcariya Mun always made such dedications while extending loving kindness to all living beings. According to the specific nature of their kamma, some ghosts can receive merit dedicated by anyone, while others can receive only the merit that is personally dedicated to them by their relatives.
Ãcariya Mun said that ghosts live a very peculiar type of existence. From his extensive experience with them, he always found ghosts far more bothersome than any other class of nonphysical beings. Having no recourse to merit of their own, ghosts depend on and always feel indebted to others for their survival. Should these others fail them, the ghosts are left completely destitute. Their dependence on others puts them in the extremely difficult position of never being able to stand on their own.
Generosity and other forms of merit-making are vitally important as the key elements for laying a foundation of individual self-reliance in this and in all future lives. All living beings are the product of their kamma. They themselves must take full responsibility for the consequences they encounter. No one else can accept that responsibility because no one can experience the kamma generated by another. Births, both good and bad, and the relative degrees of comfort and pain one experiences therein, are the sole responsibility of the individual who created the circumstances that produced these outcomes. No being can substitute for another in this regard. Even those who expect no benefit from their actions still receive the karmic credit for them.
Ãcariya Mun was an expert in matters concerning ghosts, devas, brahmas, yakkhas, nãgas, and garudas. Although he did not always reveal the extent of his knowledge, he had the ability to explore endless varieties of phenomena within the many gross and refined nonphysical states of existence that lie beyond the range of human perception. His stories about ghosts were quite hair-raising – even those without fear of ghosts couldn’t help but feel trepidation about the mysterious powers of kamma. He said that if only people could see their own and other people’s good and bad kamma in the way they see substantive things, like water and fire, no one would dare do evil anymore than they would dare walk into a blazing fire. Instead, they would be eager to do only good – which has the cool, refreshing quality of water. Trouble would gradually diminish in the world as each person worked to guard himself against the dangers of evil.
ONCE WHEN ÃCARIYA MUN was explaining about heaven, hell, and the ghost realms to the monks, one of his senior disciples spoke up: “Since people cannot actually see heaven and hell or the various nonphysical beings like ghosts, devas, garudas, and nãgas, they can’t fully understand the ultimate consequences of their actions. But you can see all those things, so wouldn’t it be a good idea for you to elucidate them for the benefit of people everywhere? All are natural phenomena which were clearly understood by the Lord Buddha and his Arahant disciples. No one has ever faulted the Buddha and his disciples for teaching people about them, so I don’t see why anyone should object to your doing so. People are likely to show the same appreciation for your amazing talents as we, your disciples, do.”
Ãcariya Mun was adamant in his response:
“The kind of craziness that you suggest will destroy us both. I have never considered speaking out publicly about this matter. Should I do so, you and I and the rest of the monks sitting here would end up being a bunch of lunatics. And once the whole monastery has gone mad, what kind of monastic asylum do you think would accept us all? The sãsana was proclaimed and taught with discretion – to be practiced, understood, and spoken about with discretion. This nonsense you suggest – is it really a matter of discretion, or is it something foolhardy? Think about it. In my opinion, the very thought of it is crazy, let alone actually suggesting it. Even though people might survive listening to us talk about it, we ourselves would surely be doomed. So why bring it up?
“If you consider the tangible, visible things all around us, people everywhere are quite capable of dealing with them in an appropriate, reasonable manner. Although Dhamma is the Supreme Truth, it still counts on the involvement of people in the world, so we should always work to harmonize the proprieties of society with the Truth of Dhamma. The Buddha was the first to clearly know and understand the true nature of all phenomena. He spoke about them with absolute assurance, but he was always impeccably discreet in the way he handled these issues. Speaking publicly about any of them, he invariably took the specific circumstances and the people he was addressing into consideration. He spoke then only with the utmost discernment and discretion.
“Knowledge and understanding about the diverse nature of nonphysical phenomena is a prerogative of the one who has attained that kind of perception. But talking away indiscriminately about such knowledge is quite abnormal, so normal people are reluctant to listen. This is not intended to be a criticism of anyone. Rather, what’s important to keep in mind here is that those who do possess such knowledge should act properly according to the principles of Dhamma – for their own benefit and for the benefit of everyone associating with them. Being convinced of the amazing nature of what we have perceived is not sufficient reason to speak out about things which may encourage others to go mad. Those people, who are keen on listening to such talk simply because their religious conviction is dependent on hearing about amazing phenomena, are already on the road to madness. So I don’t approve of conviction and amazement of this kind. I’d prefer that the kind of discernment the Lord Buddha taught us be used by people in their convictions, and in their sense of amazement. Even though we aren’t all exceptionally wise, at least there’s hope that enough good judgment will be shown to maintain the sãsana, preserving it for the future.
“Let me ask you this: Suppose you had a certain amount of money which could be useful to you if you were clever, but harmful to you if you weren’t. How would you handle it when going into a crowd of people to insure that both you and your money were safe?”
The senior disciple replied: “I’d take every reasonable precaution to look after my money.”
“How exactly would you go about looking after it in a large crowd of people to avoid any possible danger?”
“If I felt it was appropriate to spend some of my money there, I’d take care to count out and hand over the necessary amount without allowing anyone to see the larger amount that I still had with me. That amount I’d keep well hidden from view to avoid any possible danger.”
Acariya Mun then said: “Okay now, let’s suppose that you possess a certain knowledge and understanding about ghosts and other nonphysical beings. How would you handle that knowledge discreetly in relation to others so that it would be of some benefit to them without becoming an issue of widespread, public notoriety, which could be harmful to both you and the sãsana?”
“I’d have to use the same kind of care in handling such knowledge that I’d use in handling my money.”
“Just a moment ago, you implied that I should broadcast my knowledge about such phenomena to the general public without ever considering the consequences. Why was that? I figure that the average discriminating person would never suggest what you just did, and yet you spoke right up. If you don’t even have the common sense of the average person, what will anyone find to admire in you? I fail to see anything at all admirable in your thinking. Should someone reproach you for lacking judgment, how would you defend yourself when confronted with the truth of this accusation? Think about it: Which are the greater in this world, the wise or the foolish? And how would anyone be able to reasonably maintain the sãsana and preserve its continued welfare by following the suggestion you made to me just now?”
His disciple replied: “Thinking about it now, I feel that what I suggested was totally wrong. I spoke up because hearing about such amazing things has so inspired me that I wanted to share this knowledge with people everywhere. I assumed they would probably be inspired as well and so benefit enormously from it. But I never considered the obvious adverse consequences that such a disclosure would have for the whole sãsana. Please be kind enough to forgive me – I don’t want to see this tendency to be indiscreet become ingrained in my character. I shall try to be more circumspect in the future so that it doesn’t happen again.
“If someone reproaches me for lacking judgment, I will gladly admit my mistake for I clearly deserve the criticism. Until you asked me just now, I had never really considered whether or not the fools outnumber the wise. Now I realize that there must be many more fools in this world, since in our village communities there are very few wise people who care about moral issues. Mostly, people don’t seem to know what they’re here for and where they are going. They aren’t very interested in thinking about why they do things and whether they do right or wrong, good or bad. Being satisfied with whatever is easy and convenient at the moment, they simply let fate decide their future. I understand all this a lot better now. Those people who are capable of reasonably maintaining the sãsana and preserving its continued welfare must be wise and discerning people who lead others in an even, harmonious manner so that everyone can benefit from their example. A wise, discerning teacher is the cornerstone of success in the same way that a capable leader is essential to all affairs in all walks of life.”
Ãcariya Mun took up the discussion at this point:
“Since you’re capable of understanding that a wise person is essential to the success of every endeavor, why don’t you think about what’s important in your own endeavors as a practicing monk? Spiritual endeavors, being very subtle, are difficult to fully understand. For this reason, only clever, discerning people can uphold the sãsana to perfection. Here I’m not referring to the kind of cleverness that causes destruction in the world and damage to the sãsana, but cleverness that discriminates wisely, making decisions favorable to one’s material and spiritual prosperity. It’s this type of cleverness that’s implicit in the first two factors of the Noble Eightfold Path: Sammã-diååhi and Sammã-sankappo – Right View and Right Thought. And these factors are personified by someone whose words and actions always follow the principles of wisdom.
“Even Right Samãdhi is dependent on the analytical, probing wisdom of Right View to avoid becoming ‘comatose samãdhi’. When the citta converges into a state of calm, wisdom should always be there, playing a supportive role. Otherwise, how could those dedicated to understanding the true nature of all phenomena deal correctly with the knowledge arising within the citta, or the external phenomena with which it comes into contact? If wisdom is not there to help, one is bound to make mistakes in judgment.
“The diversity of internal and external phenomena that can become involved with samãdhi is limitless, the perception of them being limited only by each individual’s natural inclinations. Those so inclined will naturally perceive such phenomena and nothing can prevent them from doing so. But the key factor here is wisdom. Wisdom analyzes arising phenomena and then chooses the ones that are suitable to focus on, so that the rest can be allowed to pass by without causing trouble. Those lacking wisdom will even have a hard time successfully getting through the samãdhi practice: they will find themselves being pleased with this perception or displeased with that one, ecstatic about this, despondent about that – all are emotional reactions impinging on the heart, causing it to become attached. Unless wisdom is present to effectively deal with them, such disturbing emotional attachments can never be eliminated. Wisdom can to be selective, ignoring what is superfluous to focus on what is essential thus indicating the direction in which one’s practice should proceed.
“Our purpose in being ordained as Buddhist monks is to search for knowledge and wisdom so that we can develop those virtuous qualities admired by people everywhere. We aren’t here to parade our ineptitude in front of the kilesas by succumbing to their devious tricks, but rather to develop clever tactics of our own to outmaneuver the kilesas, thus countering their tricks. Living without an adequate means of protection, we leave ourselves in a very precarious position. The principles of Dhamma and the monastic discipline are a monk’s protective armor, while mindfulness and wisdom are his preferred weapons. If we want to remain steady in our practice and be constant in all situations, we must maintain mindfulness and wisdom in all our daily activities. Mindfulness and wisdom must permeate all that we think, say, or do – without exception. Only then can we be certain of our mode of practice.
“I’d really like to see all my students display uncompromising diligence in their efforts to transcend dukkha, using mindfulness and wisdom to oversee this work. You will thus make yourselves worthy recipients of the Buddha’s outstanding teaching which stresses the importance of using skillful means in all circumstances. I have no desire to see my students floundering foolishly in a state of confusion about emotional attachments because complacency and laziness keep them from doing the work necessary to carry them beyond these dangers. So don’t be indifferent to the work at hand.
“A practicing monk who is striving to cross beyond the world of saÿsãra is engaged in the noblest form of endeavor. No other kind of work is more demanding than the task of lifting the heart beyond the pain and suffering experienced in saÿsãra.25 It requires unstinting effort on all fronts – including a willingness to sacrifice your life. Entrust your life to your own diligent efforts as they attempt to pull you from the abyss of the kilesas. Unlike other types of work, there is no room for ambiguity here. If you want to realize the wondrous results that you have yet to experience, you must persist in putting your life on the line for the sake of Dhamma. No other method can be expected to achieve the right result. You must be willing to give your life to transcend the world of saÿsãra. Only then will you be free of the burden of dukkha in future births.
“I myself never expected to survive and become a teacher, for my determination to transcend saÿsãra was much stronger than my concern for staying alive. All my efforts in all circumstances were directed toward a goal beyond life. I never allowed regrets about losing my life to distract me from my purpose. The desire to maintain my course on the path to liberation kept me under constant pressure and directed my every move. I resolved that if my body could not withstand the pressure, I would just have to die. I had already died so many countless times in the past that I was fed up with dying anyway. But were I to live, I desired only to realize the same Dhamma that the Buddha had attained. I had no wish to achieve anything else, for I had had enough of every other type of accomplishment. At that time, my overriding desire was to avoid rebirth and being trapped once more in the cycle of birth and death.
“The effort that I put forth to attain Dhamma can be compared to a turbine, rotating non-stop, or to a ‘Wheel of Dhamma’ whirling ceaselessly day and night as it cuts its way through every last vestige of the kilesas. Only at sleep did I allow myself a temporary respite from this rigorous practice. As soon as I woke up, I was back at work, using mindfulness, wisdom, faith, and diligence to root out and destroy those persistent kilesas that still remained. I persevered in that pitched battle with the kilesas until mindfulness, wisdom, faith and diligence had utterly destroyed them all. Only then could I finally relax. From that moment on, I knew for certain that the kilesas had been vanquished – categorically, never to return and cause trouble again. But the body, not having disintegrated along with the kilesas, remained alive.
“This is something you should all think about carefully. Do you want to advance fearlessly in the face of death, and strive diligently to leave behind the misery that’s been such a painful burden on your hearts for so long? Or do you want to persist in your regrets about having to die, and so be reborn into this miserable condition again? Hurry up and think about it! Don’t allow yourselves to become trapped by dukkha, wasting this opportunity – you’ll regret it for a long time to come.
“The battlefield for conquering the kilesas exists within each individual who practices with wisdom, faith, and perseverance as weapons for fighting his way to freedom. It is very counterproductive to believe that you have plenty of time left since you’re still young and in good health. Practicing monks should decisively reject such thinking. It is the heart alone that engenders all misjudgment and all wisdom, so you should not focus your attention outside of yourself. Since they are constantly active, pay close attention to your actions, speech, and thoughts to determine the kind of results they produce. Are they producing Dhamma, which is an antidote to the poisons of apathy and self-indulgence; or are they producing a tonic that nourishes the delusions that cause dukkha, giving them strength to extend the cycle of existence indefinitely? Whatever they are, the results of your actions, speech, and thoughts should be thoroughly examined in every detail; or else, you’ll encounter nothing but failure and never rise above the pain and misery that haunt this world.”
Ãcariya Mun’s response to the monk, who suggested that he teach people indiscriminately about the unusual phenomena he experienced, was fierce and uncompromising. The gist of his reply makes for a remarkable Dhamma teaching – one that is seldom heard. It seems unlikely that the monk deserved a condemnation as strong as Ãcariya Mun’s stirring rebuke might have suggested. Perhaps speaking up was his way of prompting Ãcariya Mun into giving us a talk. As far as I could tell, if nothing out of the ordinary happened to strike his heart and provoke a response, Ãcariya Mun preferred to speak in a smooth, easy manner – especially when the subject was very profound. At such times, however, his listeners often felt something missing and were not fully satisfied with his teaching. But if someone started something by asking him a question, or if he became annoyed hearing some monks talk ambiguously about Dhamma, or if their discussion piqued his interest, then the Dhamma in his heart began to stir and stream forth, expressing itself in unusual ways that lent fire and excitement to our listening.
Each time Ãcariya Mun delivered a declamation of this kind his audience felt deeply moved in a way that’s difficult to describe. I myself, having a rather rough temperament, always preferred listening to his fiery exhortations since they fit so well with my natural disposition. For this reason, I reckon that those monks who employed various means to provoke Ãcariya Mun into fiery talks were in fact using their ingenuity to come up with clever provocations. Since they probably intended to benefit from his response, they were not entirely in the wrong. The resolute Dhamma expositions that inspired me the most invariably occurred when I asked him probing, prodding questions. His explanations then were bound to be directed personally at me, unlike the general explanations meant for all the monks. Once I had lived with him for some time, I came to know many different ways of eliciting his comments without waiting for him to bring these matters up himself in a general monastic meeting.
ONCE ÃCARIYA MUN and three or four monks were living in a secluded cave in Chiang Dao province. After passing three nights there, Ãcariya Mun told the monks that, in his meditation, he had seen a spacious, inviting cave situated high up a steep mountain slope in the area nearby. He told them that many Paccekabuddhas 26 had resided there in the past, but that nowadays monks couldn’t live there: the ascent was too steep and the location too high for finding a place within walking distance where they could obtain alms food. He told the monks to climb up the mountain to look at the cave, and insisted they take a supply of food with them. Since there was no path leading up to the mountain, they would have to climb as best they could until they reached the summit. The cave was situated a short distance from the very top.
Taking several lay people along, the monks made the climb to the summit where they found a beautiful, spacious cave, exactly as Ãcariya Mun had predicted. The air was clear and the ambiance pleasant and inviting. The monks were so pleased with their discovery that they didn’t want to leave. They would have preferred to remain there indefinitely, practicing meditation. Unfortunately, the cave was so high up and so far from the nearest village that they had no place to go for almsround. When the food they brought was nearly exhausted, they had to come back down to the cave where Ãcariya Mun resided. Upon their return, he asked them about their impressions.
“Well, how was the cave, nice and inviting? Seeing an image of it in my meditation, I felt it was so beautiful and spacious that I wanted you all to go up and take a look. I was sure you’d like it. When we first arrived, I didn’t think to examine this mountain to see what’s here. When investigating it a few days later, I discovered how many strange, amazing things it contains. That cave you went to is constantly protected by terrestrial devas. Anyone acting improperly there can expect to feel the consequences. When I sent you up there, I forgot to mention that the cave is protected by devas and to warn you to restrain yourselves and behave properly the whole time. I didn’t want you to be loud and noisy, which is unacceptable behavior for a monk. I was afraid that if the devas protecting the cave were displeased, they might cause you discomfort by precipitating something unpleasant.”
The monks informed Ãcariya Mun that they’d prefer to spend a longer time in the cave; but he insisted that, no matter how attractive the place was, it would not be possible to live there because no food was available. Ãcariya Mun spoke of the cave in a very matter-of-fact way, as though he had actually seen it many times. Of course, he had never gone up there, the climb being too steep and difficult. Nonetheless, he spoke about it with the assurance of someone who knew for certain that the knowledge arising in his meditation was no mere illusion.
Ãcariya Mun constantly warned his monks to behave in a careful, restrained manner wherever they went, for the devas living in those remote places prefer everything to be orderly and very clean. When terrestrial devas witness such slovenly behavior as a monk sleeping carelessly, lying on his back spread-eagled like a corpse, tossing and mumbling in his sleep like an idiot, they feel quite disgusted – regardless of the fact that it’s impossible for a sleeping person to control his actions. Devas often approached Ãcariya Mun to explain how they felt about this matter.
“Monks occupy positions of reverence and esteem in the hearts and minds of living beings everywhere, so their deportment should be guarded and restrained at all times – even while sleeping. As far as possible, a monk’s appearance should be attractive and pleasing, never disagreeable or offensive. We hate to see monks behaving intemperately – like ordinary lay people showing little concern for the consequences. Especially since the circumspection needed to act with restraint is well within their capabilities. It’s not our intention to be critical of all monks. Devas everywhere are grateful for the opportunity to pay homage to those monks exhibiting exemplary behavior because we all appreciate virtue and dearly wish to uphold the sãsana. We mention this to you so you can warn your disciples to conduct themselves in a restrained manner that’s appealing to human beings and devas alike. Monks, who are worthy of respect, will cause devas of all realms to feel an even deeper reverence for the sãsana.”
In response to what the devas told him, Ãcariya Mun always cautioned his disciples to keep all their requisites in a neat, orderly fashion when staying in remote mountainous areas favored by terrestrial devas. Even the foot-wiping rags had to be neatly folded and not just tossed in a heap. His monks were required to relieve themselves in appropriate places, and latrines were dug only after careful consideration of the surrounding area. Sometimes Ãcariya Mun explicitly told the monks not to make a latrine under a certain tree, or in a certain area, because the devas residing there, or passing through on their way to visit him, would be displeased.
Monks who were already well acquainted with the deva world needed no such caution, for they were fully aware of the correct way to behave. Many of Ãcariya Mun’s disciples do possess this capability. However, because their proficiency in such matters is developed in the wilds, they are reluctant to speak about it openly, fearing that learned people everywhere will make fun of them. But within the circle of kammaååhãna monks, it’s easy to determine their identity simply by listening to their discussions about various devas who came to visit them and the nature of their conversations with these nonphysical beings. At the same time, we can get an insight into each monk’s level of spiritual attainment.