6-2 Harsh Training Methods
嚴厲的修行方法
森林頭陀比丘對正法都有著滿腔的熱情。為了修行，他們已經習慣忍受各種痛苦：經常長途跋涉遊方、憑著簡陋的資具過活、日以繼夜精勤修行。只有少數的頭陀比丘才能有幸遇到一位像阿姜曼這般優秀的老師－一位依照正法訓練學生、能讓弟子們於修行中發覺喜樂的老師。頭陀比丘們遇見了阿姜曼，就如同是小孩與久未見面的父母重逢一般喜悅！弟子們完全信服阿姜曼，願意不計一切地跟隨老師生活與修行。其實，這種態度可說是森林頭陀比丘僧的傳統：森林頭陀比丘一向對老師有著無比的信心，他們發自內心尊敬老師；若有需要，他們會毫不猶豫地為老師犧牲性命。就算修業結束後離開老師，弟子們仍覺得身上帶著老師的期許與鼓勵。不論生活條件有多麼差、修行多麼艱難，只要是老師讚許之事，弟子們就會堅持下去。他們完全明瞭，正法是世界上最珍貴的事物，值得用盡氣力去追尋；於是，他們安於每一日的困苦－那是一種要什麼沒什麼的生活。在某些日子，他們的處境可能比無家可歸的小小鳥還差，身在荒野中，一邊發抖一邊度過整晚的傾盆大雨。但即使如此，頭陀比丘們追求正法的決心也從不動搖。
有時，比丘們會談論起彼此的頭陀遊行。聽到這些遊行經驗，總是能讓人大長見識，世上竟會有這樣的情境與修行。然而，那種刻苦與堅強，卻也不禁令人生起憐憫之情－比丘們有如無家可歸的動物，時時得睡在荒野中的空地。為了讓禪修更上層樓，比丘們會嘗試各種不同的苦修，直到找到一個最適合自己根性的方式為止。這些苦修方式包括：完全不躺下睡覺；將每日的進食飯量降至最低；在能承受的範圍內，連續多日不進食；徹夜經行，從黃昏一直走到隔日日出；連續禪坐數個小時；徹夜禪坐，從黃昏一直坐到隔日日出；在老虎出入巢穴的路徑上禪坐；在老虎經常使用的路徑上禪坐；當墳場有屍體被火化時，刻意前往墳場禪坐；在懸崖峭壁的邊緣處禪坐；在夜晚時深入山區，找一處特別陰森的場所禪坐；在老虎頻繁出沒的區域，在任一棵樹的樹下，徹夜禪坐。以上就是頭陀比丘們常常採用的苦修方式，借助危險與艱困的環境讓心安定下來。比丘們都清楚知道採用這些方法的意義何在：逼迫心去面對極端的挑戰，從而能擊碎它好逸惡勞且性喜攀緣的天性。
當比丘發現以上列出的一項或數項修行方式適合他的心性後，比丘便會時時採用這些方法訓練自己，讓自己的心更專注、更屹立不搖。在這樣的苦修中，比丘可獲得許多經驗，也能真實感受到自己的進步。因此，頭陀比丘們特別喜歡採用嚴格的修行方法。上述這些方法阿姜曼都曾經持守過，他也鼓勵他的學生們持守這些苦修。阿姜曼總會對弟子們強調：從古至今的智者都是憑藉嚴格的訓練才能獲得成功。這些方式從未自世間消失，許多頭陀比丘們至今仍在奉行。
這些開發內心的苦行要能見效，行者必須具備十足的信心與決心。過程必然艱辛，但行者獲得的成果將遠遠超越自己所付出的辛勞：內心的安定與知足、對修行方式的了解、對正法的深刻體悟－這些都是能讓行者如法生活的瑰寶。世間只有兩類人不再需要爲自己做努力：一是扶不起的阿斗、另一是已死去的亡者。若不想成為這兩類人、想探究自己有何潛能，行者唯有精進修行而已。我們身為比丘，更該以修行為終身職志。也唯有勤奮修行，才是今生與來世之豐盛、幸福、與喜樂的保證。頭陀比丘們不畏環境之惡劣、訓練之艱辛，持續與貪瞋癡對抗，於是正法能在他們的心中發芽生根。頭陀比丘們真是值得世人的敬重啊！
只要仍有善男子、善女子依照教法正確修行，佛教便能繼續在世間流傳。如此，依法修行者便是正法的守護者；而正法也會獎賞這些行者，讓他們在修行的每一階段都能品嚐到正法的甜美。這個道理可從佛陀的生平清楚看出：世上最希求正法者莫過於佛陀－在不斷尋法與精勤修行之後，佛陀體悟了正法，這是世間最偉大、最甜美的成果！接著，佛陀慈悲且無私地宣說正法，讓有志者也能在依教修行後獲得解脫。因此，服膺佛陀教法者即是一群追求真理的人們。他們絕不會以吊兒郎當的態度修行，不讓世人有譏嫌佛教的可能，更不會阻礙佛教在世界的流傳。佛陀最早為世人宣說之教法是四聖諦。四聖諦真實不虛，永不變異，值得一切眾生宣揚與奉行。時代的變遷改變不了四聖諦，那是由佛陀純淨內心所悟出的真實法則。當然，若對真理毫無興趣、或是無法理解者，聖諦再多也不具意義。若是如此，教法往往會被少數人把持，而他們的心中充滿著各種煩惱與邪見－時至今日，許多的謬論與似法已覆蓋在真實教法之上了。
請原諒我又偏離了主題－這顯示出我尚未建立起堅實的基礎，一個能夠安穩住內心攀緣習性的磐石。現在，我想繼續說明頭陀比丘們在訓練上軌道之前，經常採用的修行方式。剛才提過的各個方法，只要認真奉行，每一項都具有顯著的功效。心天性傲慢、不喜約束，若身體體力充沛時，心更是變本加厲。而苦行從正面逼迫內心，特別能夠減弱內心不善的力量。在我提到的修行方式中，少吃、禁食、不睡覺、長時間經行、或長時間禪坐等方式，可直接為內心灌注力量，讓行者持續維持前進的動量。其餘的修行方式，則是為那些怕老虎或怕鬼的比丘而特別設計的。行者若奉行這些面對恐懼的修行，在實行的當下，將會逼迫內心走入絕境；因為無法向外逃避，心只得往內走，並在心內尋得勇氣與平靜，那是真實的庇護！藉由這樣的修行，恐懼將會大幅縮減，甚至完全消失。只有在面對真正的危機且無路可退時，心才能體悟並展現出它自身的能耐。譬如，身體被肢解而生起極端疼痛時，心仍可能不受劇痛打擾，始終保持著如如不動。一般說來，正念與智慧在平時不會表現出最大能耐，非常時期才有可能展現。若從未嘗試過這些修行，行者可能永遠發覺不了內心的潛能。
所以，想探究正念與智慧有何潛能、以及如何能讓它們勇敢面對各項挑戰，最簡單、也是最好的方式就是行者以不取巧的態度，一個一個嘗試以上列出的苦行。精勤修行再加上仔細評估，直到找出最適合自己的修行方式為止。只要能如此做，我敢保證，以後不論發生任何事，都不會影響到行者內心的安穩。這些苦修方式每一項都有其獨特的功效。長期害怕鬼魂者，透過整夜待在墓地的修行，將能解除那種耗費精神的恐懼；害怕老虎等動物者，透過整晚獨自待在荒野，可以克服對猛獸的恐懼；那些總想著食物的行者，透過只吃少量食物或長時間禁食的修行，能夠大幅降低、甚至是戰勝對食物的欲求。
每一個人都喜愛飲食。人們通常認為，品嚐美味高檔的食物能夠為自己帶來歡樂。然而這有個麻煩處：慾望從來不認為它已經滿足，它是吃了還想要吃更多！奇怪的是，無論這「我還要更多」的傾向如何讓人們痛苦，人們始終覺察不出自己的問題就根源於此。比丘們是為了瞭解自己、瞭解何為結縛而出家修行的，比丘自然應該奉行戒律，規範自身需求，以徹底了解欲貪。這樣的精神到了森林頭陀比丘身上，標準還會提高，表現而出的修行方式時常會讓世人以「苦行」稱之。譬如，若比丘注意到某類食物會勾起他心中欲貪時，比丘會直接展開攻擊－他會拒絕此類食物、只接受他沒有特別喜好的食物。若比丘察覺出自己有想要飽餐一頓的欲望，比丘便會刻意只吃少許食物；或者他會只吃白飯，而不拿取其他可選擇的食物。食物美味不全然是件好事：舌尖上的歡愉會影響心的覺知力，進而讓禪修變得困難。一位比丘就算保持同樣的精進程度，但時常獲得並享用美食這件事，就足以讓他的禪修停滯不前。一旦覺察到問題的根源，頭陀比丘便會斷然拒絕以往隨順欲貪的態度，對欲貪處處設限，以期早日擊敗欲貪。以上，就是一位跟隨老師修行的比丘應該具備的態度：他必須遵守老師的教導，精勤修行，不該再讓舊有習性恣意妄為了。
如同在進食上必須謹慎小心，頭陀比丘們對於睡眠也是同樣的態度。比丘在入睡前，會先思惟他該在何時起床。比丘不該隨意入睡，更不該讓自己的睡眠毫無節制。起床的時刻必須自己做好決定，不能讓睡眠本身來下決定。比丘訓練並要求自己，時時思惟言行意是否適當、是否如法。有些行為或許不違反戒律，但只要有悖離正法精神之可能，比丘就會認定此行為不恰當而不去進行。比丘盡一切力量培育正法，讓心中的法穩定成長，絕不停滯後退－這是一個極其困難的工作。事實上，世上沒有別的工作能與之相比！
若修行仍保持在世俗的水準，那麼種種雜染會悄悄在我們心中扎根、生長。我們稍有鬆懈之時，它們就會出來製造混亂與傷害。而它們一冒出頭，行者便無法控制住場面了。一瞬間，它們滲入內心的各個地方，快速繁殖，數量多到讓人們無法處理。我們只能注意到，它們一現起便是無盡痛苦的開始！真是難以想像，它們能在一瞬間現起、複製、繁殖，在每個地方為非作歹，完全不受控制。性欲也是這樣的一個雜染5，它極容易現起，且難以驅離。性欲往往是橫衝直撞地出現，並立刻驅使心進入一種帶著破壞性的積進狀態。但世上每個人似乎都喜愛它、歌頌它，於是它的膽子愈來愈大，無視道德規範，肆意進行破壞。世上倒是有些人能讓它感到一絲害怕，那是心中已培育出正法的行者們。當然，它最為恐懼的對象，就是佛陀與阿羅漢聖者們。聖者們的內心已徹底潔淨，完全沒有可以躲藏或興風作浪之處所，性欲自然不敢進入聖者們的內心。仍受其控制的一般人，性欲則始終是麻煩製造者，多少的紛爭與動亂都因它而起。
森林頭陀比丘們明瞭，勢力強大的貪瞋癡還擋在他們的面前，這就是頭陀比丘們偏好採取嚴厲修行方式的原因。因為縱使已受戒、已披上那代表著打敗天魔者的獨特黃褐色袈裟，煩惱們可不會善罷甘休，它們仍會一直誘騙比丘們脫下袈裟、要比丘們別追求心靈上的成就。無論是年輕或年老、資淺或資深的比丘，煩惱們就是不會輕易認輸，它們會捉住任何可趁之機。因此緣故，頭陀比丘們自然認為自己必須奉行嚴格的修行，也唯有高標準的修行才可能根除心中煩惱。所以儘管艱辛痛苦、身心俱疲，比丘們仍持續嚴格訓練，絕不退卻。若不如此，等到自己做出錯事，煩惱們可是會大聲嗤笑。這樣不只讓身著袈裟的自己蒙羞，更嚴重的是，他們同時讓整個僧團與佛陀教法都蒙受恥辱！僧團是由心靈戰士所組成的團體，而心靈戰士不接受屈辱；教法更不該受辱，它是人類最佳的生活指導原則。比丘們為了自己、也為了身上的袈裟，可以在修行中死去，但不能玷污了僧團的名聲。要有如此的決心，比丘們才算對得起僧團與佛陀教法。
頭陀比丘們就以這樣的決心策勵自己勇猛修行，他們知道唯有精進才能獲得解脫，而獲得解脫即是榮耀佛陀教法的最佳方式。毫無疑問的，佛陀教法能夠帶領行者走進「無苦之國度」。這條道路並不曲折，它是一條筆直大道。然而，這條路並不輕鬆，行者必須拿出最大的決心與努力才可能走完全程，也沒有別的道路能讓行者輕鬆一些。其他號稱便捷的道路，路面其實滿滿都是石頭與坑洞。旅人走在那些道路上，免不了一次又一次地跌倒與墜落，畢竟它們是通往苦難與挫折而已。等到一開始的新鮮與驚奇過去後，旅人便會生起疑惑，最後則會陷入失望。
在人們知道世上有這樣一位戒定慧具足的大師之前，阿姜曼同樣是精進修行，他的修行透露出一種墓地與他無關的態度。那意味著阿姜曼已做好死亡的準備，隨時隨地他都可嚥下最後一口氣。若為正法喪失生命，他不會有任何遺憾。等到開始指導弟子後，阿姜曼也希望弟子們具備勇猛無懼的態度。阿姜曼的教導靈活多變、強調積極與果斷，這當然是源自他已修習至完善的修行之道。在他的教導下，許多弟子都找出適合自己的修行法門，能從各個不同環節中看清楚煩惱的把戲，將它們拔除並徹底摧毀。而只有看到弟子們拔除煩惱後，老師才能確知弟子們已安全脫離險境。他們不再困於輪迴，必能無苦且知足地生活。說起輪迴，苦難的一生結束之時，便是另一生的開始；但儘管生命重新開始，跟隨心識的諸苦與煩惱卻是始終不變。若不修行，不管死亡出生無數次都是如此！因此，每一次的新生命不過只是另一次死亡的開始，實在不值得為出生而高興，各個境界都差異不大。那不過如同犯人從一間牢房被移至另一牢房。只要犯人的刑期還未結束，住在哪間牢房都不值得大肆慶祝。智者明瞭身在不斷生死輪迴中的危險，每次的生命都像是把心識搬進另一間正在燃燒的宅邸：不管重生至何處，就是避不開苦難與危險！以上簡略勾勒出阿姜曼平時對弟子們的教導，讓讀者們能品嚐一些法味，或許讀者們會對阿姜曼生起更多的仰慕之意。
布薩日時，等到週邊區域的四、五十位比丘來到寺院集合後，阿姜曼才開始為僧眾說法。在這個狀況下，阿姜曼開示的內容會與他平時對隨侍弟子們的開示有些不同。當然，阿姜曼在布薩日的開示意義深遠，且充滿教化人心的力量；但我私自認為，這些是比不上阿姜曼平時對隨侍弟子們的開示。平時的開示是自然而然地生起，隨應當下的場合與時機。看似平常，卻是切中要害、字字珠璣。不管如何，只要一開始說法，阿姜曼的法語就如同一層層的湧浪沖刷著弟子們的內心。弟子們感受到的外在世界會在瞬間消失，一併消失的還有他們心中的貪瞋癡。留存下來的，只有一顆與法調和的心，而法喜源源不絕地自心內溢出。這種感受實在無法用言語清楚描述啊！那幾天，法語的力量似乎可以清空弟子們的煩惱。煩惱們驚慌失措，完全不敢出面作亂。不可避免，弟子們心中的貪瞋癡會在幾天後重新冒出、盤整、氣燄逐漸高張。不過還沒到那個時候，阿姜曼已召開了下一次的集會。他會再一次地驅離貪瞋癡，讓弟子們保持更多不受煩惱干擾的好日子。
在邁向正法的道路上，頭陀比丘們孜孜不倦地修行。或許這是一條孤獨的道路，但頭陀比丘們始終與他們的老師緊密連結。要打敗貪瞋癡，需要的不單是精勤修行而已，老師的指導同樣不可或缺。遇到棘手問題時，在外獨自修行的比丘會趕緊回去拜見老師，詳述他的困擾，請老師幫忙釐清問題。較為簡單的問題，或許老師只需提醒這與哪一類煩惱有關聯，弟子便能自行理出問題之緣起，進而將疑惑平息。若問題太過複雜，靠弟子一己之力不能理出頭緒，老師便會教導弟子應該如何修行、或是直接說出問題的答案。於是，道路上的障礙得以清除，弟子們便可不受延遲地繼續前進。
頭陀比丘們能夠從同儕談論的話語、或是老師開示的內容，就能夠清楚知道同儕與老師所證得的果位。這種瞭解能讓一同修行的比丘們彼此信任、並增強身在同一僧團的歸屬感。當某位比丘敘述他的禪修經驗或是他最近突破的難關時，這種內容當然足以讓比丘們推斷這位比丘的果位。同理，老師在回應弟子們的禪修、或是回答弟子們提出的問題時，弟子們也可以由回答的內容而推知老師的果位。因為若老師已經突破此問題所對應之果位，老師必然知道弟子目前的癥結所在。除了引用經典解釋外，老師還可以輕易使用自己的話語來解說，或著提出自身的經驗指導該如何突破難關。又或者在弟子提出針對果位的特殊問題時，老師能夠清楚解說問題的本質，讓弟子心悅誠服地接受正法。在這些狀況下，弟子們就能夠推知老師的果位。有些時候，某位弟子可能會被自己的禪修經驗所蒙騙，他會誤認自己解脫了所有結縛，進而認為自己已是一位阿羅漢。然而，老師從自身的修行經驗可知，弟子只是被禪定中的某些部分蒙騙。接著，老師會向弟子解釋為何這是錯誤的想法，還會順著弟子的思緒，整理出念頭是在哪個部分開始走上歧路。當弟子接受老師的說明後，他便能避開幻想的危害了。
頭陀比丘們只需與同儕們討論修行路上必經的難關或里程碑，再對照自己已達成的部分，比丘們便能夠確知自己或其他比丘的果位。果位不需要主管機關的證明書，這是智者能夠自知之事，憑藉的是他們每日學習、修行、與討論而體悟出的法。以這樣的知識再加上日常觀察到的線索，比丘們就可以判定出上自老師、下至僧團裡最資淺比丘，每個人各自的果位。當然，以他心通觀察其他比丘之果位，這亦是可行之事；但這屬於神通的範圍，我對此事不多加評論。這種特殊的判定方法，最好還是讓具有神通的比丘們來做說明較好。
阿姜曼總是會定期關心弟子們的禪修狀況，師生之間的情誼當然深厚。受益於阿姜曼的詳盡教導，弟子們不至於走偏道路，始終在正法道路上向前邁進。弟子們已將性命託付給老師，他們對阿姜曼有著百分百的信心。不論阿姜曼講述什麼，弟子們都會毫無保留地全然接納。當然，阿姜曼講述的事物皆為真實，絕無臆測或杜撰之事。除了事實之外，阿姜曼是不會開口的。
話說弟子不該與老師爭辯，但我卻始終是一位意見很多的弟子，我時常會與阿姜曼爭辯。在這個方面，我承認自己是個愛爭辯的麻煩弟子。有時候，我會沉迷於與阿姜曼的爭辯上，我只想把老師駁倒，竟會忘記自己是一位需要指導的弟子－而不是反過來，我是老師他是學生。然而，我仍自豪於那時我敢在阿姜曼面前說出自己的意見，不會因為對方是老師我就不敢出聲。阿姜曼當然三兩下就能讓我啞口無言、體無完膚，但說出自己的見解很重要，因為這樣我才能弄清楚到底是老師還是我的見解正確。當我向阿姜曼辯解時，我會不自覺地越來越大聲，如同在參加一個比誰聲音大的比賽。但越辯解，我越發覺老師的見解才是事實，我的只是謬論而已！可以說，我總在打一場必輸的戰爭。每一次戰敗後，我會認真思考阿姜曼的見解，並且誠心誠意地接受它；同時間，我會記取自己是在何處犯錯。也有時候，當我還不了解阿姜曼的理由何在時，我便不會接受阿姜曼的說理。等到下一次適當的時機，我會再次提出這個議題。不過，結果仍免不了再一次的徹底潰敗。儘管阿姜曼每一次都把我打趴在地上，但只要我理解阿姜曼說的道理，這又算得了什麼？所以，不管戰勝或戰敗，我總是滿臉的微笑。
阿姜曼當然完全了解我這種自以為是的個性，他不會為此責罵我、也不會強迫我去改變個性。相反地，看到我時，阿姜曼常常會忍不住嘴角往上翹。或許，阿姜曼正想著怎麼會有人意見這麼多？又或許，他是在為我這樣死皮賴臉、喜愛爭辯的傻子感到啼笑皆非吧？我必須承認：我從來不是一個好脾氣的人。直到今天，我仍會與其他資深阿姜們爭辯。但這種個性也有優點，我藉此得到了許多重要且平時聽聞不到的開示，大大利益了我在修行上的進展。阿姜們似乎不會介意我的冒犯；事實上，阿姜們往往會被我逗笑。要看到一個年老又頑固的比丘前來寺院搗亂，這種事真是難得一見啊！正常情況下，沒有人敢與這些阿姜中的任何一位爭辯。所以，當寺院裡其他比丘們聽到有人前來亂問問題時，他們都顯得相當困惑－甚至是不知所措呢！
自從在清邁森林裡成功超越生死輪迴後，阿姜曼便開始四處遊行。若長期住在同一個地方，那麼阿姜曼必定是有他的原因，只是他不一定會向弟子們解釋其中的因緣。呵叻府就是這樣的一個例子，或許是因為那裡有著許多致力於實修的比丘眾與在家眾吧？阿姜曼一來到呵叻府，就有許多已精通禪定的行者前來跟隨阿姜曼學習，其中一些人後來還隨著阿姜曼遊行至烏隆府與色軍府。阿姜曼辭世之前，他們都一直隨侍在老師身側。這些呵叻府的僧眾與在家眾，經過阿姜曼長期教導後，都在禪修上獲得重大的成就。現今世人所熟知的呵叻府阿姜中，有許多就是當時跟隨阿姜曼學習的比丘，他們的心中都駐錫著阿姜曼所傳承下來的正法。其中的一些阿姜至今還在教化大眾，繼續將正法傳遞給下一世代。而當時前來聞法的在家居士們，他們也已建立起正確的禪修方式，持續在禪修上進展。這些居士們總是親切有禮、樂善好施，是在家居士們的最佳楷模。
阿姜曼接著行腳至烏隆府，並在烏隆府度過那一年的雨安居。阿姜曼常常在烏隆府遊行，肯定與達瑪恰迪長老有關。達瑪恰迪長老是菩提辛森寺的住持，除了有許多比丘僧跟隨他學習外，眾多在家居士們都視他為人生導師，因此他在社會上有著相當大的影響力。長老時常向大眾宣說阿姜曼的成就，他鼓勵人們若有機會就一定得去拜見阿姜曼、供養阿姜曼；若機緣具足，更要聽聞阿姜曼的開示。自出家以來，達瑪恰迪長老一直向阿姜曼執弟子之禮，阿姜曼當然也回報以同樣的禮節與敬意－這從阿姜曼住在烏隆府有數年之久便可得知。
在烏隆府之後，阿姜曼遊行至色軍府。住在班南姆村時，阿姜曼認識了一位身穿白袍的年長修女，她在村莊裡主持一個小小的修道院。這位修女是阿姜曼在那裡停留一陣子的主要原因：她禪修多年，修行相當不錯，正法所需的根基她已建立完善。阿姜曼會定時指導她該如何繼續修行。阿姜曼說過，要找到有如此造詣的人是很罕見的。
而阿姜曼長期住在班農修村，有兩個主要的原因。一是班農修村的絕佳地理條件，二則是住在那裡的眾多良善村民。如前所述，村莊坐落在一個寬闊谷地的正中央，群山環繞，非常適合森林頭陀比丘於此處修行。村落裡，有位年近八十歲的白衣優婆夷。與班南姆村的修女一樣，她是一位禪修有成的在家居士，阿姜曼同樣會特別關照她、給予她較多的教導。儘管從家裡到寺院的路程對她是一大考驗，老婆婆仍常常前來請教阿姜曼問題。老婆婆會撐著拐杖一路慢慢走著，中途得休息個三到四次，她才能走到寺院。看到她氣喘吁吁、精疲力竭的樣子，我們都不禁會為她感到可憐。她來到寺院後，阿姜曼會故意以不贊同的語氣問道：「為什麼大老遠跑來這裡？難道不知道這段路有多累嗎？就連小孩子都知道身體是勉強不來的，你已經八、九十歲了，你還不明瞭這個道理嗎？為什麼勉強自己走來寺院呢？」
儘管碰得一鼻子灰，老婆婆總是能開朗地回答阿姜曼的責問。接著，相互問安後，阿姜曼會詢問老婆婆禪修的情況，並詳細解說佛法中與她禪修相關的議題。不只專精於禪定而已，老婆婆也修得了他心通，這是一種能探知旁人內心念頭與道德修養程度的能力。更厲害的是，老婆婆還具備覺察他方世界的神通。與阿姜曼談話時，她會輕鬆地敘述這些特殊經驗，一如敘述日常事件一樣。阿姜曼常常會被她這種自信且無畏的態度給逗笑。
譬如，老婆婆會問阿姜曼：「你已經超脫一切事物，你一來這裡我就注意到此事了。這樣的心是世所罕見、獨一無二的。但既然抵達了終點，你為什麼還要繼續修行呢？」
阿姜曼笑著回答：「我會繼續禪修到死亡來臨的那一天，一名佛陀弟子可不能半途而廢呢！」
老婆婆接著說：「若有尚未完成的目標需要努力，那麼我還能理解你這樣努力的意義。但是你的心已抵達至善，它是一顆透亮且閃閃發光的寶石，繼續修行又能再去到何處？我觀察你的心，發覺整個世界都籠罩在它的光芒之下，它覺知的範圍可遍及一切－在它面前沒有事物能夠躲藏！我的心與你的心相差太遠了，而這就是為何我必須走來拜見你的原因。請教導我：我該如何才能證得你所具備的超凡能力呢？」
只要聽到她與阿姜曼談論的內容，任何人都能知道老婆婆有著深厚的禪定功夫。但畢竟老婆婆不是四果聖者，所以等到下次遇到疑惑時，老婆婆又會拄著拐杖，一步一步地走來寺院。阿姜曼對老婆婆是特別親切：每一次老婆婆來，阿姜曼都會撥出時間指導她。像這樣的場合，他們會在大集會廳裡討論問題，而比丘們則會悄悄走到大廳的另一側，每一個人都想聽到她帶來的問題與阿姜曼所作的回答。老婆婆的問題都是與她的禪修經驗直接相關，這樣的討論當然會對僧眾有著強大吸引力。提問中，有一些問題較偏向內在，例如與四聖諦相關的理論或事務；有一些問題則是偏向外在世界，譬如是與天界或梵天界相關的事物。若阿姜曼認可老婆婆目前的觀察與理解，阿姜曼會鼓勵她繼續觀察並深思其中的道理。若不贊同她鑽研某項議題，阿姜曼會建議她放下堅持，並解說她該如何調整修行方式以回到正道之上。
比丘們雖然急著想聽到老婆婆的禪修經驗或體悟，但一想到她聲稱已修得他心通，這也讓比丘們不禁擔心起自己是否曾有甚麼不善念頭被她察覺過。然而，比丘們應該是過慮了。一來到僧團，老婆婆總會描述一幅令人讚嘆的畫面：僧團裡每個人的身體都會發光。從年輕沙彌起直至阿姜曼，身體周圍的光芒是越來越亮、越來越廣大。寺院就像是鑲著眾多恆星的美麗夜空，有的星星閃亮，有的黯淡些。所以，年輕沙彌與資淺比丘們都是這璀璨星空的重要組成份子。只要是為了提升心靈而持續努力，每一位都有值得讚揚與欽佩之處。有一次，老婆婆描述她拜訪梵天界的事情。在那裡，她看到許多比丘眾，卻沒看到有任何在家眾。她為此感到困惑，於是她請教阿姜曼。阿姜曼回答道：
「梵天界大多是已証得阿那含果位的聖者們。當一位比丘証得阿那含果位後死亡，他會轉生至梵天界。只有寥寥可數的在家居士能夠證得阿那含果，所以在家居士們罕有進入梵天界的機緣。這就是為何妳在那兒只看到出家人，卻沒見到在家眾的原因。不過，換我問問妳：若對此事有疑問，妳為什麼不問在那兒的任何一位比丘呢？妳人在梵天界時不問，現在卻大費周章跑來問我，不是有些好笑嗎？」
她笑道：「我那時忘了問他們。我是回來後才想到該問問此事的，所以我才要走過來請教你。若我記得住的話，下一次我上去時我會問問梵天界的比丘們。」
阿姜曼為她所做的解釋通常帶有兩項目的：一是為了闡述實相，二是為了解除疑惑。一段時間之後，阿姜曼便建議老婆婆不要再花心思去觀察外在現象了。因為那佔用時間，等於減少觀察內心的機會，老婆婆便減少接觸現象根本原因的機會－畢竟，對內心的觀察與思維，才是證得道果的關鍵。阿姜曼建議後，老婆婆果然只將注意力放在自己的心之上。阿姜曼經常稱讚這位老婆婆，我們常聽到阿姜曼說她已於正法中取得了重大成就－那境界甚至超越了僧團眾多比丘的程度呢！
無疑的，這位精於禪修的老婆婆是促成阿姜曼長期住在班農修村的一個重要原因。事實上，這是阿姜曼出家以來，住在同一地點最久的一次。除這原因之外，就是班農修村適宜的地理條件。週遭的山區極適合頭陀遊行，寺院附近可步行前往的範圍內，也有許多僻靜地點可供靜修，比丘們可住在森林裡、山區、或是岩洞內－這些地點對清淨無染的梵行生活都有所助益。
阿姜曼住在班農修寺有五年之久。於此處居住時，阿姜曼已經有75歲，身體狀況正開始走向下坡。也因此，阿姜曼這幾年幾乎只在寺院附近區域活動，無法像從前一樣到處遊行。儘管身體漸漸虛弱，阿姜曼依舊是盡心竭力地指導所有來此尋求正法的比丘們。天人們則較少在這段時期前來拜訪，大多只在特殊節日時才來拜見阿姜曼。所以在這段期間，阿姜曼更是專心一意地教導僧眾與在家居士們。
5. 性慾(Rãgataõhã)，見2-3節注釋19。
Dhutanga kammaååhãna monks were motivated by their great enthusiasm for Dhamma. They regularly endured many hardships: in their wandering lifestyle, in their living conditions, and in their mode of practice. It was difficult for them to find an excellent teacher like Ãcariya Mun, a teacher capable of training them in the authentic way, thus bringing joy to their practice. Whenever they met him, they were as excited as small children greeting their parents. The devotion and affection they felt combined to give them a feeling of complete confidence in him. Their lives and well-being were placed solely in his hands. Dhutanga monks naturally tended to have immense faith in their teacher, revering him so much that they would willingly give up their lives for him without regrets. Even when living apart from him, they continued to feel an extraordinary sense of obligation to their teacher. No matter how much hardship they endured, or how difficult their training was, they were contented to persevere so long as their teacher was supportive. They could manage to put up with the deprivations they suffered daily – going without, as often as not – because they were convinced in their hearts that Dhamma was more important than anything else. There were times when they had to sleep in the pouring rain through the night, shivering like little birds. Still, their determination to endure adversity for the sake of Dhamma never wavered.
It was always very interesting to hear dhutanga monks discuss their experiences of wandering through remote forest areas. The way they practiced, the way they endured – it was pitiable how, due to extreme deprivations, they lived in the forest like wild animals, often sleeping on the ground without shelter. They used a variety of techniques to intensify their meditation, experimenting until they found the ones that best suited their character. They tried: going without sleep; reducing the amount of food they ate; fasting entirely for as many days as they could reasonably manage; walking in meditation all night, from dusk until dawn; sitting in samãdhi for many hours at a stretch; sitting in samãdhi all night, from dusk to dawn; sitting in samãdhi on a trail used by tigers when entering their lair; sitting in samãdhi at night on forest trails frequented by tigers; sitting in samãdhi in a cemetery on the day a corpse was being cremated; sitting in samãdhi at the edge of a precipice; venturing deep into the mountains at night looking for a particularly scary place to sit in samãdhi; sitting in samãdhi late at night at the foot of a tree in a tiger-infested area, relying on the threat of danger to help the citta attain calm. These methods were all practiced with the same aim in mind – to torment the citta, and so forcibly tame its unruly nature.
When a monk discovered that any one or more of these techniques matched his individual temperament, he used it to good effect, focusing his mind and strengthening his resolve, thus achieving his objective and learning many valuable lessons in the process. For this reason, dhutanga monks actually preferred such harrowing practices. Ãcariya Mun himself had used them and so liked to encourage his monks to do likewise, insisting that this was the way clever people trained themselves. These techniques have never been abandoned – they are still being practiced by dhutanga monks today.
The training we undertake to develop our spiritual worth requires a fair amount of coercion to be successful. The hardships we experience are insignificant when compared with the good results we gain: virtue, contentment, discipline, and firm Dhamma principles to supervise and maintain our lives – all qualities that people highly value. Only useless junk and cadavers require no maintenance. The personal worth we hope to realize will only arise through conscientious self-improvement, so we should work to maintain this purpose in our lives. By this means, we will be good, happy, prosperous people now and in the future. Dhutanga monks therefore deserve a lot of respect for refusing to allow adversity and hardship to hinder their practice, thus clearing the way for Dhamma to develop in their hearts.
So long as people are interested in practicing Dhamma properly, the Buddha’s sãsana will last indefinitely in the world. The sãsana rewards those truly desiring Dhamma who practice accordingly, giving excellent results at every step along the path. This principle was embodied in the Lord Buddha, who was earnest in his pursuit of Truth – a Truth that he fully realized and then taught to the world. Those who truly believe in Buddhism are those who earnestly pursue Truth. They never practice in a halfhearted, inept manner, thus impeding the sãsana’s progress and devaluing it to the extent that non-Buddhists find cause to be contemptuous. The genuine sãsana are the very Noble Truths that deserve to be proclaimed and accepted throughout the universe without concern about their validity, since they are true natural principles emanating directly from the Buddha’s absolute purity – unless, of course, one is uninterested in Truth or unable to understand it. In that case, the sãsana may simply be held hostage within the countless diverse opinions of people whose hearts are totally obscured by a mass of deep-rooted kilesas – a veil of defilements that the sãsana has long since thoroughly penetrated.
Please excuse me for this lengthy digression – it shows I lack the firm principles needed to restrain my wayward tendencies. I would like to continue discussing those harsh training methods that dhutanga monks tended to use until they became second nature. Diligently practiced, each of these methods produces clear-cut results. They help diminish the unruly, arrogant nature of the mind, a condition exacerbated by excessive physical vitality. Reducing the intake of food, fasting, going without sleep, or other harsh methods, such as walking or sitting in meditation continuously for long periods of time – all of these practices provide the heart with the strength required to advance easily on the path of Dhamma. Other practices are designed for those who are scared of tigers or ghosts, which when practiced unflinchingly, force the heart to turn inward where its true sanctuary lies, remaining there until calm and courage arise. Fears can be alleviated, or even banished, by such means. The citta then comes to realize its own strength and ability so that when it is driven into a corner at a truly critical juncture – for example, when the body is racked by excruciating pain – it has the means to emerge victorious, and survive. Normally, mindfulness and wisdom are fully aroused only when the citta is placed in a critical situation. Otherwise, they never have a chance to realize their full potential.
An excellent way to develop the capacity of mindfulness and wisdom to act boldly in full knowledge of their true potential is to use our basic ingenuity, experimenting with various forceful techniques until we find those that best suit us. Our hearts then remain unperturbed, regardless of what happens. Each of these methods brings its own distinct results. Those who have long suffered from fear of ghosts can rid themselves of this debilitating fear by forcing themselves to spend the night in a cemetery. Those who are terrified of wild animals, like tigers, can overcome this fear by forcing themselves to spend the night alone in terrifying wilderness. Those who have persistent craving for food can alleviate it, or even overcome it, by drastically reducing the amount they eat, or by going on fast.
We all appreciate good food. We tend to believe that eating a lot of good, tasty food will make us happy. The trouble is: greed never accepts that it’s had enough. It always hankers for more. No matter how much discontent it causes us, we fail to consider that the dissatisfaction stems from our tendency to overindulge. So, those of us practicing Dhamma for the sake of understanding ourselves and our attachments must investigate such desires and exercise some forceful restraints on their excesses. In the case of dhutanga monks, this sometimes takes the form of self-imposed austerities. When a monk notices that a certain type of food kindles an unseemly craving in his heart, he punishes the craving by refusing to eat that food. Instead, he eats things that he feels no desire for. If he feels that he’d like to eat a lot, he eats only a little instead. Or he may eat only plain rice, even though there are plenty of other foods to choose from. Those foods which invigorate the body may hamper his citta by overwhelming its mental faculties, thus making meditation more difficult. His practice then fails to progress as it should, despite the fact that he is striving with the same intensity as ever. Once he realizes the cause of the problem, he strives to eliminate it by adamantly refusing to follow the greed in his heart. This is the attitude of a monk truly committed to training himself under the guidance of a good teacher: he resists any temptation to follow his usual self-indulgent tendencies.
Just as a dhutanga monk trains himself to be moderate and restrained in what he eats, so too, when he goes to sleep, he determines to awaken at a predetermined time. He doesn’t just let sleep take its course, waking him up randomly whenever it so desires. He trains himself to carefully consider the appropriateness of his actions. He resists doing anything that may violate the ethical principles of Dhamma and therefore be inappropriate, even though it may not strictly be in violation of the disciplinary rules. He strives to inculcate Dhamma within his heart so that it steadily flourishes, never deteriorating – an extremely difficult task. So difficult, in fact, that no other endeavor can compare with it.
When, however, we inculcate the ways of the world in our hearts, defilements easily arise and flourish, then wait there ready to cause harm whenever we’re off guard. We can never manage to bring them under control. In an instant, they furtively infiltrate our hearts and multiply until we cannot keep track of them all. We can be sure they will cause us nothing but trouble. They arise and flourish so quickly that, within the blink of an eye, they are everywhere, and we are helpless to catch them. Sexual craving 5 is one such defilement – very easy to arise but so difficult to purge. Sexual craving creates a destructive, offensive state of mind that tends to express itself with unrivaled audacity. Because everyone in the world is so fond of it, it becomes emboldened, causing destruction everywhere while ignoring the moral consequences. It does show some fear of people with Dhamma in their hearts. But, more than anything else, it is terrified of the Lord Buddha and the Arahants. Since these Noble Ones have completely demolished its normal playground, sexual craving does not dare enter their hearts to prowl around. But it still creates plenty of trouble for the rest of us who remain under its power.
Dhutanga monks are aware that these oppressive kilesas are obstructing their spiritual progress. That’s the reason they torture themselves with such arduous training practices. For kilesas are not in the least disconcerted by the fact that monks have ordained into the holy life and wear the yellow robes: the distinctive ‘badge of victory’ for those who defeat the forces of Mãra. They invariably try to convince monks to give up the yellow robes and the spiritual quest they symbolize, refusing to admit defeat regardless of a monk’s age or seniority. For this reason, dhutanga monks feel compelled to use coercive methods in their struggle to eradicate the kilesas from their hearts. They endure and press ahead in spite of the difficulties, battling pain and discomfort but never reversing course. Otherwise, the kilesas will make fun of them as they disgrace themselves and the yellow robes they wear. Even more damaging is the discredit they do to the monkhood – an order of spiritual warriors who never accept defeat – and the sãsana which is the principal basis for all mankind. Better they sacrifice their lives to redeem themselves and the yellow robes, than allow themselves to perish in disgrace. In that way, they redeem the monkhood and the religion as well.
Dhutanga monks use such exhortations to embolden themselves to strive for victory, thus honoring the Dhamma that some day will undoubtedly lead them to that sublime domain beyond dukkha. Only the Dhamma of the Lord Buddha is capable of showing the way to that sublime transcendence. It is without a doubt the one straight path leading to the land beyond suffering. There is not a more esoteric way that can be taken to avoid the difficulty of putting maximum effort into the practice. Alternative paths are all littered with stumbling blocks that constantly thwart the wayfarer’s hopes of success. They inevitably cause pain and frustration, leading to despair and a lack of confidence that the chosen way will ever lead to a state of total freedom.
Before emerging as a revered teacher of such renown, Ãcariya Mun practiced with the attitude that cemeteries were irrelevant to him. That is, he was prepared to discard his body wherever he happened to be when he breathed his last breath. He felt no qualms about dying for the sake of Dhamma. Later, when instructing his students, he taught them in a forceful, dynamic fashion that stressed the sharp, incisive tactics he had honed to perfection in his own practice. His teaching was mentally stimulating, helping his students constantly develop new skills to see through the cunning tricks of the kilesas and thus uproot and destroy them once and for all. Only then would they be safely out of danger, living contentedly without dukkha. They would no longer meander through the round of saÿsãra, where one birth changes into another continuously, but the dukkha, that is carried around in the heart, remains unchanged – regardless of how many times one is reborn. Since each new life is merely a new instrument for one’s own destruction, no one should be satisfied with birth in any realm of existence. It is equivalent to a prisoner changing cells within the same prison: as long as he remains imprisoned, there is no fundamental improvement. The wise well understand the dangers of the cycle of repeated birth and death. It’s as though with each new birth the heart has moved into yet another house that is on fire: no matter where it’s reborn it can never escape the threat of danger. This is but a small taste of how Ãcariya Mun routinely taught his dhutanga disciples. Perhaps some of my readers will discover an affinity for his style of teaching.
ON UPOSATHA OBSERVANCE days, when as many as forty to fifty additional monks attended from various locations, Ãcariya Mun gave discourses on Dhamma that generally differed from those he gave exclusively to the monks who regularly lived with him. Although his uposatha discourses were often forceful and profound, they could not match the ones given regularly to the monks living in his monastery. Those talks were truly dynamic, and penetrating. Each time he spoke, the impact of his Dhamma was so powerful it seemed to dispel the kilesas from the hearts of his listeners, as if the whole world had momentarily vanished from their awareness. What remained was an awareness of the heart united in perfect harmony with Dhamma, an experience so amazing and gratifying it defies description. For days thereafter the dynamic power of his Dhamma seemed to subdue their kilesas, as though he had issued them all a defiant challenge. Inevitably, their kilesas gradually reemerged after several days, until they were finally back in full force. By then, another meeting had been scheduled where Ãcariya Mun subdued them once more, giving the monks a few more days of relief.
All dhutanga monks earnestly striving to reach the Dhamma that transcends dukkha feel an exceptionally strong bound with their teacher. Eradicating the kilesas requires that individual effort be inextricably combined with the help and advice of a good teacher. When confronted with an intractable problem, a monk practicing on his own will hurry back to consult his teacher who clarifies the nature of the problem, allowing the student to understand its underlying causes and so overcome his doubts. Sometimes while a monk is struggling with a problem which is too complex for him to resolve on his own, his teacher unexpectedly explains the solution of that very problem to him, immediately eliminating that obstacle so his student can proceed unhindered.
Practicing monks are able to determine the precise levels of Dhamma that their fellows, and even their teacher, have attained by listening to their discussions about meditation practice. This knowledge helps to foster an atmosphere of mutual trust within the circle of practice. When a monk explains the nature of his experiences and the stages he has passed through, it is possible to immediately determine the level of Dhamma he has realized from that description. When a student tells the teacher about his experiences in meditation, or when he asks advice about a specific problem, he can assess his teacher’s level of attainment at that time by gauging his responses. If the teacher has passed beyond that point himself, he is already familiar with those experiences, and he is able to use them as a starting point to advise his student on how to proceed. Or, in the case of a specific problem, he is able to pinpoint the nature of the problem in such a precise way that the student accepts his advice without reservation. Perhaps a student deludes himself into thinking he has reached the highest level of Dhamma, having completely transcended the different stages. But, the teacher, through his own experience, knows this to be untrue. The teacher must then explain to his student why he is wrong, pointing out exactly where his thinking went astray. Once he is willing to accept the validity of his teacher’s reasoning, he can safely avoid such dangers.
Once dhutanga monks have discussed the various aspects of meditation practice among themselves and reach the point where they know and accept the truth of their respective levels of attainment, there is then no need for further confirmation. The principles of truth that have been discussed constitute their own proof. Practicing monks use this knowledge to determine one another’s level of Dhamma. From the teacher on down to the junior monks, they all rely on evidence gathered in this way. As for intuitive knowledge of these matters, it requires an inner faculty to which I can lay no claim. I shall leave this matter to those with the appropriate expertise. It is a special case requiring individual skill.
The regular conversations on meditation that Ãcariya Mun held with his disciples enabled them to develop close personal relationships with him. Due to the profound respect this tutelage inspired, they willingly entrusted their lives to his care. This deep faith induced them to unreservedly accept as true whatever he told them, for he always spoke about principles of truth, never presenting mere opinions or guesswork based on information from other sources.
I myself have always been someone with strong views, being reluctant to submit to anyone’s judgment. So I liked to argue with him. In this respect, I admit to being one of Ãcariya Mun’s more annoying and contentious disciples. Sometimes I was so caught up in disputing an issue with him that I forgot I was a student seeking his guidance – not a teacher instructing him. I still pride myself on my audacity to speak up, having no sense of misgiving. Although he then slapped me down and chopped me to pieces, the important thing was: I was able to learn for myself whether the truth lay in my opinions, or in the wisdom of my teacher. When I argued with him, it sounded like a shouting match. The more I pressed my case, the more I realized that he had all the truth on his side. I had only my inane fallacies, piled up all around me. I always fought a losing battle. When the dust settled, I thought long and hard about what he said, respectfully accepting its truth with all my heart. At the same time, I made a mental note of my misconceptions. On occasions when I refused to yield to his reasoning because I still couldn’t understand what he was getting at, I would wait for another opportunity to debate with him. But I always came away bruised and battered by the power of his reasoning, my opinions tied in knots. Still, I could not resist smiling to myself, delighted by the mighty power of his Dhamma.
Although Ãcariya Mun realized full well that I was wildly opinionated, he did not scold me or try to force me to change my attitude. Instead, he could not help but smile when looking at me. He may have been thinking how insufferable I was; or he may have felt sorry for this idiot who liked fighting with such diehard assurance. I must admit: I was never a very fine person. Even today, I still shamelessly argue with senior ãcariyas. But it’s paid off for me in the sense that I’ve learned many unusual lessons this way which form a valuable part of my education to this day. These monks never seem to mind my intrusions; in fact, they are often amused by them. It’s not so often that a stubborn old monk drops by to stir things up. Ordinarily, no one dares come and argue with one of these ãcariyas. So when the monks in his monastery hear what’s going on, they become rather puzzled – and more than a little alarmed.
AFTER LEAVING CHIANG MAI, where he passed beyond the thick jungle of repeated birth and death, he invariably had a profound reason in mind when he decided to live in any one place for a long time, although he kept these reasons to himself. Nakhon Ratchasima was a case in point. Many monks and lay people there had long developed a true devotion to Dhamma; so, many of them came to study with him as accomplished meditators. Later, some followed him to Udon Thani and Sakon Nakhon where they continued to study with him until he died. The monks and laity from Nakhon Ratchasima who kept in contact with him were all well established in meditation practice. Some of those monks have since become famous ãcariyas who possess a firm basis of Dhamma in their hearts, and are still teaching monks and laity today. Many lay devotees have continued to see steady progress in meditation. Today, they show the way of generosity and spiritual development to other devotees in the area in a truly commendable fashion.
He next settled at Udon Thani, where he spent the rains retreat. Chao Khun Dhammachedi, the abbot of Wat Bodhisomphon monastery, was an influential monk with a large following of monks and lay supporters. He praised Ãcariya Mun’s preeminence, encouraging them all to make his aquaintance, offer donations and, above all, hear his teaching. Since his ordination, Chao Khun Dhammachedi had been a devoted disciple, and Ãcariya Mun reciprocated by showing unusual kindness and affection toward him – thus, his willingness to stay several years in Udon Thani.
Later after moving to Sakon Nakhon and living at Ban Na Mon, Ãcariya Mun met an elderly, white-robed nun who ran a small convent in the village. She was a major reason why he remained there as long as he did: her meditation was exceptionally good. She had developed a firm basis in Dhamma, so Ãcariya Mun gave her regular instructions on practice. He said it was rare to find someone so accomplished.
Ãcariya Mun’s lengthy residence at Ban Nong Pheu was prompted by both the significance of the location and the people living in the village. The place was centrally situated in a very broad valley, completely surrounded by mountains, making it an ideal environment for the dhutanga life. Living in the village was an elderly white-robed lay woman who was approaching eighty. Much like the elderly nun at Ban Na Mon, she was an accomplished meditator who always received special attention from Ãcariya Mun. She consulted him often, walking with difficulty from her home to the monastery. Shuffling slowly along, supported by a cane, she had to stop for rest three or four times before she finally arrived at the monastery, exhausted and out of breath. We all truly felt sorry for her. Seeing her struggle so painfully, Ãcariya Mun would feign disapproval: “Why come all the way out here? Don’t you realize how exhausted you are? Even children know when they’re tired. Here you are eighty, ninety years old, yet you still don’t know when you’re worn out. Why do you take all the trouble to come here?”
Her reply was always characteristically straightforward and fearless. He then inquired about her meditation and explained various aspects of Dhamma relating to it. Not only had this woman developed a solid foundation for her meditation, she also possessed paracittavijjã, the psychic ability to know the fundamental moral bias of a person’s heart. On top of that, she had a knack for perceiving unusual external phenomena. Addressing Ãcariya Mun, she recounted these extraordinary perceptions with a daring self-assurance that amused him, causing him to laugh about her indomitable spirit.
“Your citta has long since gone beyond”, she boldly declared. “I’ve been aware of your citta for a long time – it’s absolutely without parallel. Since your citta is already so supreme, why do you continue to meditate?”
Ãcariya Mun laughed. “I will resolutely continue meditating until the day I die. A disciple of the Buddha never allows his resolve to weaken.”
To this she said: “If you still had more to accomplish, I could understand that. But your heart is already filled by an exceedingly luminous radiance. How can you go further than that with meditation? I look at your citta and see its radiance encompassing the whole world. Your awareness extends everywhere – nothing can possibly obstruct its scope. But my own citta sadly lacks such supreme qualities, which is why I must come to ask your help. Please tell me: how should I practice to attain the same preeminence you have?”
Hearing her discussions with Ãcariya Mun, one sensed that her meditation was truly exceptional. Upon encountering a problem, she inevitably started dragging herself slowly down the path to the monastery, with her cane keeping her company. Ãcariya Mun was especially kind to her: he made a point of advising her every time she came. On such occasions, the monks would sneak up to listen quietly at one side of the meeting hall where their discussions were held, eager to hear her questions and his answers. Because her questions arose directly from her own experiences in meditation, these exchanges fascinated the monks. Some of her doubts concerned internal matters, focusing on intrinsic Noble Truths; other questions related to external affairs and focused on the deva and brahma realms. If Ãcariya Mun accepted her understanding of these matters as being correct, he encouraged her to continue her investigations. But if he did not agree with the course she was pursuing, he advised her to forgo that approach, explaining how she should adjust her practice to set it right.
Her claims to knowing their minds intrigued the monks who, though eager to hear her insights, were also rather apprehensive about what they might reveal. But she always described an impressive vision: radiant auras of increasing brilliance, from the young novices on up to Ãcariya Mun, resembling the night sky’s array of stars and planets: some were bright, some less so. It was a majestic sight, for not even the junior monks or young novices had somber, gloomy states of mind. Each being admirable, every monk was worthy of respect in his own way as he strove to improve and refine himself spiritually. Sometimes she recounted her visits to the brahmaloka, describing how she saw large numbers of monks, but no lay people. This puzzled her, so she asked Ãcariya Mun to explain – which he did.
“The brahmaloka is mostly inhabited by monks who have already attained the level of Anãgãmï, that’s why. When a monk who has attained Anãgãmï dies, he is reborn in the brahmaloka. Very few lay people develop themselves to that level, so they rarely gain access to the brahma realms. Thus you saw only monks there, but no lay people. Another thing: if you’re so curious, why didn’t you ask one of the monks you saw? Neglecting to ask them while you were there, you now want to come and ask me.”
She laughed. “I forgot to ask them. I didn’t think about it until I’d come back down, so I decided to ask you. If I remember, next time I go up I’ll ask those monks.”
Ãcariya Mun’s explanations usually had a dual purpose: to expound the truth of the matter, and then to clear up her doubts. Later he discouraged her from sending out her awareness to perceive external phenomena, for it used up the valuable time she needed to spend investigating internal phenomena and the basic principles underlying them – investigations leading directly to the realization of magga and phala. Obediently, she practiced as he advised. He often praised this woman’s meditation practice, telling his monks of her high achievements in Dhamma – a level of success that many of them could not emulate.
Her practice, no doubt, was a factor in his decision to live so long at Ban Nong Pheu – the longest residence of his monastic life. Also, it was a convenient central location serving all the practicing monks living and wandering in the surrounding area. Well within walking distance of his monastery were many secluded places, suitable for practice. Monks had a choice of staying in wooded lowlands, high mountains, or caves – all being environments conducive to the ascetic way of life.
Ãcariya Mun lived at Ban Nong Pheu monastery for five years. Because of his advanced age – he was seventy-five years old with failing health when he began staying there – he remained within the confines of the monastery all year, unable to wander extensively as he had in the past. He was content to provide sanctuary to all his disciples earnestly seeking Dhamma. While he was living there, the devas seldom contacted him, tending to visit only on certain special occasions. So he concentrated his efforts on assisting the monks and laity more than he had at other places.