7-4 Conclusion
結語
曾在阿姜曼門下修學的比丘眾都喜好在群山與森林間修行，阿姜曼自己如此，他也鼓勵所有弟子眾採用相同的修行方式。阿姜曼經常讚揚在山區或森林的修行。阿姜曼說：在山區或森林時，佛法的體悟更常出現於心。擁擠且雜亂的環境不利於修行，心時常會被外境拉走，不易現起寧靜與祥和。即便是現今這個年代，傳承阿姜曼教法的阿姜們依舊讚揚並教導在荒野中不畏生死的修行方式。
當然，阿姜曼早已經去世多年；但是對一些精通禪修的資深弟子們，阿姜曼並未離開，他們時常在禪境中看見阿姜曼。禪境中的阿姜曼一切如常，就像是生活在人間一樣。因此，這些阿姜若有不解的問題，他們仍可以請教阿姜曼。他們會先入禪定，等待阿姜曼的影像出現在他們的禪境。若阿姜曼真的出現，此時他的動作往往便是解答的關鍵。這情境其實與阿姜曼在世時，他坐在蒲團上教導弟子們的情景大同小異。或許有些玄奇，但世人不必為此大驚小怪。我在前面章節也介紹過，過往阿羅漢聖者曾經來到阿姜曼的禪境，他們一樣在禪境中指導阿姜曼修行。同樣的，阿姜曼的一些弟子若遭遇自己無法突破的難關，他們往往會在禪境中看見阿姜曼，阿姜曼會演示其中的關鍵，演示完後阿姜曼的影像便會消失。藉此方式，弟子們可以得到阿姜曼的指導。只要付諸實行，這位弟子極有可能在短時間之內突破難關，獲得更深一層的見解與體悟。
部份專精探索外在現象的比丘們，他們具備了接受此種教導所必須的能力，這樣的教導與學習可稱之為「從徵兆中學習」。意指：老師將弟子需要的資訊濃縮在幾個動作或畫面之中，以徵兆的形式呈現在弟子的禪境；弟子見到徵兆之後，便能夠了解老師要傳達的法義與自己之前的缺失何在。對沒有親身經歷過的人們來說，這類的教導與學習太過神秘。人們往往不願相信，甚至會斥為無稽之談；然而，無論人們如何看待，徵兆真實存在，只是一般人缺乏觀察能力而已。森林頭陀比丘是一群習於觀察外在環境的行者，自然他們比較有可能修得這項能力。這能力也不是所有頭陀比丘都能修成，修成的頭陀比丘算是少數。他們應該是已累世修行，培育了各項波羅蜜之後，才得以在今世修成此神通。如我之前記述，阿姜曼曾在禪定中見到佛陀與諸多阿羅漢，他們特地前來為阿姜曼開示法義。同樣地，阿姜曼的一些弟子們也具備此神通，他們能夠在禪定中接收來自於阿姜曼、過往阿羅漢聖者、或直接來自於佛陀的徵兆。於是，這些比丘們有幸能在禪定中接受過往聖者們的教導。從原理來說，「在徵兆中的開示與學習」與佛陀當初為他轉生至忉利天的母親開示的方式相近。當然佛陀是三界至尊，人們自然相信佛陀與他的母親能夠「在徵兆中開示與學習」；但人們通常不願相信還未證得阿羅漢的比丘們能擁有這種能力－其實兩者的原理相近，但人們就是不願意相信。
對這個議題我不願多做說明，就讓認真修習禪定的行者們自行體悟吧！「智者自知」向來是正法的特質之一，我的說明充其量只是參考而已。甚至我說的越多反而越糟糕，我的意思可能會被誤解，於是我只是越描越黑而已。對「法」的這項特質，我是再相信也不過的。不論是什麼事情，若無法以自己的感官去感受，那麼人們通常便不願意相信。或許別人提供的資訊完全正確，但別人敘述的方式、所使用的文字，總有部份會與聽者的經驗不相契合，這便會引起聽者的疑惑或反感。就算說明者抱持著耐心為聽者詳細解說，這種困境也不能改善多少，人們就是會對他人的說明有所保留。這裡的關鍵是：我們一般人仍未清淨，人們的心不喜聽聞他人講解正法。而且，人們也不可能聽聞一次便能夠明瞭正法。所以，我不必說得太多，就讓人們自行體驗。唯有親身體驗，人們才會相信法的真實性，我也不會因為嘮叨而惱怒他人。我以佛陀的法語為我遇到的狀況做個總結：有因必有果，每一個人都必須承受過往的業果。若造了惡業，我們就會承受惡果；若造了善業，我們就會得到善果。業果法則真是正確又簡潔呀！
阿姜曼的生平是一個輝煌且燦爛的故事。從還未出家時期開始，阿姜曼的言行舉止就透露出一位聖者的氣度。他的言詞清晰周詳，舉止優雅合宜，不曾做過不當之事讓父母蒙羞。受戒出家後，阿姜曼成為了一名森林頭陀比丘，他在山野森林之間精勤修行。完備戒、定、慧三學之後，阿姜曼終於證得正法，成為了在家眾、沙彌、與比丘眾的堅實歸依處。從始至終，阿姜曼的所做所為都帶著一股光明與正向的氛圍－他的一生即是人世間戒德的範本，值得所有行者參考之。阿姜曼心無旁騖，盡一切力量精勤修行。歷經種種考驗後，才終於成就了至高道果。人們向來是服從貪瞋癡三賊的命令，但它們從未有機會能在阿姜曼心中興風作浪。藉由修行，阿姜曼一個接一個地摧毀煩惱，直到煩惱永斷無餘為止。阿姜曼值得記述的功勳事蹟實在太多，也難怪社會大眾皆公認阿姜曼為當世的阿羅漢聖者。
雖然已經過世，但阿姜曼為世間留下了許多珍貴的精神資產。阿姜曼的教導與開示，總是根基於正念與智慧之道－不論是簡短的法語或是詳細的開示，阿姜曼的一切教導皆與正法相符。對內，阿姜曼能夠針對不同弟子的個性與資質，給予適切且及時的指導；對外，阿姜曼擅於教導社會各階層人們，導引他們朝向良善的方向前進。不論是個性率直的山地部落人民或高級知識分子，沒有人不喜聽聞阿姜曼的教導。在生命最後的一段時期，即便身體不適，阿姜曼持續承擔著教導的責任。若弟子前來請教問題，阿姜曼仍會細細剖析與解說，直到弟子了解為止。每位弟子都從阿姜曼身上學習到許多的知識與教誨，這些足夠讓弟子們終身受用不盡。這些弟子眾無疑是有福報的一群比丘，因為他們尋得了一位聖者作為老師，而且他們虛心受教，唯阿姜曼教導是從。也從遇見阿姜曼後，弟子們便知道自己不會虛度此生，因為他們已看見典範、已踏上了正確的道路。經由阿姜曼的指導，許多資深弟子尋得最適合自己的修行法門，並從中獲得了成就。現在，他們許多人成為各地方寺院的阿姜，承擔起指導新進比丘的責任，為後世傳承佛法。除這些阿姜外，阿姜曼門下資淺的比丘眾更是人數眾多，他們目前大多健在。在可預見的未來，他們將會是佛教最堅實的後盾。或許未曾公開宣說，他們許多人也已證得道果，並穩定朝向涅槃前進。以上的每一位比丘都是受益於阿姜曼的教誨。
對於在家居士而言，阿姜曼擁有舉世無雙的教化人心之能力。阿姜曼用淺顯易懂的言詞讓人們了解何為業果、何為戒德、何為修行，而這些法則是世間的根本運行之道。不必急功近利，不需汲汲營營，只要多數人民的心靈獲得力量，國家社會自然就會興盛繁榮。若世間會崩壞，那麼起因一定是社會多數人已道德淪喪。喪失道德者眼中只有自己，不會顧慮他人的權利。不管包裝得多美麗，他們的作為只會為社會帶來傷害，只會讓世界越來越遠離正法。反過來說，人們若能持守戒律、依循戒律訓練自己的心，那麼他們的言行必然是正確。他們將能夠激勵他人一起向上、一起奮鬥。就這樣一個接著一個，到最後整個國家社會都會獲得提升，而正法也會更加興盛。試想：一位在心中建立起正法的行者，怎麼可能做出違反戒律的惡事，事後還能夠無慚無愧嗎？這樣的事情他們做不出來－除非他們誦讀經典時僅是眼睛在看、嘴巴在唸，內心卻不肯思惟，不肯為提升自己而做出努力。
只要曾經拜訪過，人們總會對阿姜曼留下深刻的印象。人們會察覺到阿姜曼是一位戒定慧具足的頭陀比丘，是人間難得一見的福田。經常拜訪的人們更是尊敬阿姜曼，他們甚至願意奉獻自己的性命－阿姜曼只需要開口便是。人們的這種作為，正是信仰力量的表現。無論是善或惡，一旦內心接受了某種信念，那麼信念將會對此人施加強大的影響力，其它一切莫可匹敵。若非如此，人們怎可能為信念犧牲奉獻呢？是因為心與信念融合為一，人們才能無畏地行動－心既已接受，行動則為必然。
若觀察阿姜曼門下的比丘眾，人們便能了解信力是什麼一回事。弟子們把阿姜曼的教導放在心中最高、最鮮明的位置，他們尊敬阿姜曼猶如是尊崇佛陀。弟子們會牢記阿姜曼的教導，並且無條件地付諸實行。他們的信心強大，甚至願意犧牲生命。假使真有弟子在實踐教法的過程中喪失性命，他們的信心也不會動搖。弟子們知道生死是個人業果，非關教法之對錯。總之，阿姜曼具備非凡的感召力，這讓他在世時就有著不可勝數的四眾弟子；即便已經逝世多年，四眾弟子對他的懷念與尊敬也絲毫不減。
我可以舉我對阿姜曼的思念作為例子。我必須聲明，我的狀況不能代表其他的弟子。對我而言，儘管阿姜曼逝世已有二十多年，但我總覺得阿姜曼並未離開那麼久，他的離世似乎只發生在昨日；而他慈悲的心意，則從未離開過，它總是看顧著我，幫助我度過各種難關。
在阿姜曼傳記的最後一章節，我想記錄下阿姜曼在生命末期對我們的一次開示，內容是關於阿姜曼對自己慢慢步向死亡的反思與對弟子們的期望。我認為這次的開示意義重大，它是阿姜曼說法方式的完美典範，也是影響我最深遠的一次教導。開示一開始，阿姜曼再次說明此次是他生命中的最後一場病。阿姜曼警告弟子們，只要出生於世，人生就不免生老病死，連他自己也不例外。這次的疾病，已經攻破他身體內的最後一道防線；不用多久，身體的每一部份都要開始分崩離析了。阿姜曼是這樣說的：
「我觀察我自己的身體已經近六十年了，我始終注意著身體內每一件事物的生起與壞滅。儘管看似美好，但我在身體之中未曾發現過有事物值得我維持它的存在，更別提我會對它生起依戀之心。從我證得正法之後，我就不再對這些事物存有疑惑了。不論事物在身體之內或之外，所有物質都是由四大元素所構成。生成之後，物質注定會壞滅，會隨著歲月而漸漸老化崩解，最終它會回歸至原本四大元素的狀態。事物之中，以身體最為奇特。每個人都喜愛自己的身體，都認為身體是歸我所有，不應該壞滅。然而，身體同樣是四大元素的短暫聚合。聚合之後必會壞滅，這是世間常態，其中無特殊之處。」
「若死亡前還有什麼事會令我擔心，大概就是你們這些來自全國各地的學生了。我擔心你們仍未打下堅實基礎，以後無法依法自立，這也是我會督促你們趕緊修行的原因。你們千萬不可認為內心有貪瞋癡沒什麼大不了－它們是生死輪迴的源頭。永遠別認為貪瞋癡於己無害，別認為它們是你們的朋友。若抱持如此態度，你們就不可能下定決心，你們就不可能把握住這幾天還有老師指導的日子。蹉跎下去，說不定明後天死亡就會突然來臨，那時你們只能任憑業果擺佈。別怪我沒警告過你們！」
「住在這星球上的人類與動物們時時都在承受苦痛，這已經是每個人每天的例行公事了。你們可不要搞錯苦痛的源頭：苦痛正是源自你們認為無關緊要且於己無害的貪、瞋、癡三賊。為了探究苦、探究生老病死，我已竭盡一切力量。我以正念與智慧去觀察並剖析所有生起之事物。會讓眾生的心持續追求生老病死與苦痛的原因只有一個，那就是你們的貪瞋癡朋友。事實上，世間上幾乎所有的言行意都是因貪瞋癡而起；你們心中的主宰不是別人，就是貪瞋癡。對此你們有何看法？現在還會認為它們沒有危害嗎？若如此，無論你們跟隨我修行多久，你們永遠是一支擺在飯菜之中的湯匙而已。若要吃到飯菜，你們必須做一個使用湯匙的人，而不是只做一支湯匙就好。所以，你們必須仔細聽聞，用心思惟，了解後便趕緊付諸實行，千萬不要做一支嘗不到法味的湯匙！否則，你們只會出生、接著死亡，其中毫無成就。這種人的生命還比不上動物，最起碼動物的皮毛肉都有價值，而放逸之人毫無價值，無論生時或死時皆是如此。」
「從這次生病的第一天起，我就提醒你們說我快要死亡。死亡不需驚慌，當行者已超脫煩惱苦痛後，他便不會經歷失去，就算死亡也不能讓他的心生起漣漪。解脫煩惱的行者是已止息的聖者，他不再追求事物或境界，因為心已圓滿，無缺無憾，自然他能夠無罣礙地離開世間。貪瞋癡不可能懂得止息這兩字的意義。若有人在死亡時仍深陷貪瞋癡的安排中，那麼無論轉生至何境界，此人必定無法安寧。他的心會追求一個接著一個的煩惱，永不肯止息。人們在死亡時的貪瞋癡有多強，就會有多麼強烈的苦痛在等著。別妄想自己死後會轉生到什麼美好境界，而那裡一切都將圓滿。有這種幼稚的想法只代表你們的心還陷在貪愛與不滿足的深淵裡；同時，這也表示你們仍不願將貪瞋癡視為敵人，還無法體認在心中作亂的正是貪瞋癡煩惱。若抱持這種想法，你們要到哪裡才找得到喜悅與滿足？若現在還放不下轉生善趣的念頭，我也不知該對你們說些什麼了！」
「還未發展出禪定能力、還未在內心建立起專注與寧靜的比丘，你們不必幻想世界上有哪個地方藏有喜悅、輕安、與禪定。就算走到天涯海角，你們找到的也只是煩躁與不安。要對治貪瞋癡煩惱，你們需要的就是在此地、此時、此刻選定一個業處。選定後就別三心二意，反覆練習它，持續精進，永不鬆懈，這才是你們該做的事。要知道你們對抗的可是煩惱賊，它們與正法無法共存，它們一定會變出各種把戲來阻礙你們親近正法。然而，只要精進修行，你們不用多久就會發覺自己的心已生起真實的寧靜。繼續堅持下去，道與果很快就會來到。你們別認為老實修行是一件曠日廢時的工作，想想你們已經在輪迴裡虛耗多少時光。」
「希求超脫苦痛的人們，佛陀的教導正是為了你們而存在。佛陀揭示了「苦」可以被超越，也揭示了離苦之道－人們需要的只是依法修行而已。證道的過程中，行者會發現自己放下一個又一個的包袱。到了最後，行者將能找到這個世間的終止點。超越之後，再沒有事物需要放下。行者不再經歷生死，他將永離輪迴。希求不再有來世的人們，你們必須觀察世間的各種境界、各種存在－從畜生界開始直至梵天界，別漏看任何一個境界。你們該時時詢問自己，有哪一個境界會讓你們生起依戀？又有哪一個存在能逃離無常、苦、無我的控制？反覆詰問自己，直到內心沒有疑惑為止。不論之前你們還有什麼結縛無法斷除，等到成功之時，你們必能夠在眨眼之間將所有結縛切斷8－切斷結縛需要的只是銳智而已。三界之中，沒有任何武器比得上正念與智慧，它們是斬斷煩惱的唯一武器，未來也不會有別的武器能夠替代。在面對煩惱賊時，佛陀與每一個阿羅漢聖者無一例外，他們皆是以正念與智慧正面擊毀貪瞋癡煩惱－完全不需其它武器。即使貴為三界之尊，佛陀本人也是以無上正念與無上智慧擊敗所有煩惱賊。這句話並非貶低其它善法，每一項善法各有不同功效，它們能夠援助正念與智慧。兩軍交戰時，任一方具備迅速且充足的後勤就有較大的獲勝機率。然而，精良的武器與訓練有素的士兵更是破敵之關鍵。這裡所說的士兵，是指那些不退卻、不願再落入生死泥沼、不願再讓煩惱竊笑的行者。而這些士兵們首選的武器就是正念與智慧，士兵必須隨身攜帶武器，不可讓武器須臾離身。」
「實修過程中，你們一定會遭遇到自己的心停在某一個觀念或卡關的狀況。無論如何嘗試，你們就是找不到突破的方法。這正是誠實檢視自己的時刻－檢視自己能否為了脫離輪迴而犧牲生命？我希望，儘管面對巨大挑戰，你們仍能夠堅持下去，最多就是死亡而已。死要死得有價值，別允許自己在屈辱中死去。若放棄戰鬥，將來只會有更多的苦痛！你們必須是一個勇往直前的戰士，是一個不懼生死的戰士。有沒有可能，六道輪迴會因你們的努力而成為荒蕪之地？試試看吧，除了自己超脫輪迴之外，你們還可能讓他人同樣對輪迴生起厭倦之心嗎？你們現在的表現仍未能令我滿意－你們還嚮往著生死輪迴。明明離死尚遠，你們每一個人卻只想著「我這樣這樣做，下一世會幸福快樂嗎？」怎麼會有這種想法？要知道你們每一次的怠惰，都是在規劃下一次的出生與死亡。就是因為覺悟不夠，你們的心中總是與苦痛相繫，總是免不了一次次的生死輪迴。」
「我已經盡我一切可能，帶領你們在這條道路上前進。對於四聖諦、四念處等教法，你們該知道該了解的，我已經解釋清楚。有部份知識，我可能會對你們有所保留。這些與道果無直接相關，大多是一些關於神通與徵兆的知識。但其實，我經常提起這一類外在世界的知識。若有人遭遇不可思議之事，我向來樂意傾聽他的故事，並盡力釐清其中因緣。不過，我就要離開人世了。等我死後，你們便不容易找到另一位能為你們解惑的老師了。你們必須要記住：經典裡所記錄的「佛法」是正確的，但行者要如何實踐，則不是只靠熟讀經書便能通達9。尚未建立起定與慧之行者，或尚未證得任何道果的行者，他們不可能指導他人成就正法，你們千萬不可問道於盲。」
如同佛陀在入滅前會特別對僧眾做最後的教導與叮嚀，阿姜曼同樣重視他人生最後一次的開示10。在這次開示的最後，阿姜曼引述了佛陀在入滅前的一段法語：「眾比丘！諦聽。諸行無常，它們註定生、住、衰、滅。你們一定要精勤於修行。此是如來之最後說法。」接著，阿姜曼向我們闡述這段法語的意義：
「佛陀在最後教導中使用了「諸行」這一個名詞，諸行是高深精妙的，其中有眾多細微之處。若有事物依循因緣而生，佛陀便會以諸行一詞涵蓋之。有外在世界或內在世界的諸行，在入滅前的那一時刻，佛陀要僧眾注意的是發生於內心之中的諸行。11佛陀希望僧眾看清楚諸行，這相當重要，因為諸行就是苦痛之根源。諸行不曾停止過，它們持續騷擾著心，讓心在騷動中漸漸枯萎凋謝。因為永遠看不清諸行，人們便不會知道何為平靜、何為心之真實面貌。看清楚諸行，代表著我們把注意力聚焦在一切內心活動－從最粗鄙的念頭到最精妙的想法與概念，一個都別漏掉，仔細探究它們生滅的緣由。看清楚之後，我們的心便會平靜下來，不再製造一層又一層的諸行。到那時，相續不斷的諸行自然會得到終止，再也沒有事物會擾亂心了。想法或念頭偶爾會生起，那是心識舊有的習性。然而，此時的心已潔淨，色受想行識的過程裡不會夾帶任何煩惱、貪愛、或無明。若拿睡眠來做譬喻，此時的心就像是處於無擾動、無夢境的深層睡眠中。到這個境界之後，心可被稱為「寂滅心」，一顆毫無煩惱污染的寧靜心。佛陀與所有阿羅漢皆是如此，他們的心如如不動，不再有渴望、不再有追求。而煩惱消失後騰出來的空間，取而代之的是純然潔淨。此時行者的身心狀態稱為「有餘涅槃」－諸蘊依然存在，但一切煩惱已滅盡12。行者證得阿羅漢果的那一刻，心便會產生這巨大無比的轉變－心純然、光亮、潔淨，超越三界一切事物！」
說到這裡，阿姜曼就結束此次的說法。下座後，阿姜曼便回小屋休息了。之後，阿姜曼也不曾再對所有弟子眾說法開示。因此，我才將此次的教導稱為最後一次開示。放在傳記最後一章節裡，是再適合也不過了。
身為作者，我已經盡我最大努力記載下阿姜曼精彩萬分的一生。這是一項辛苦的工作，但也是千載難逢的機會，我很榮幸能夠承擔下來，我希望我已為讀者們詳盡且生動地記述阿姜曼的生平。若有不足之處，我希望讀者們能夠原諒我的缺失。為撰寫這本傳記，我花費大量時間在準備與寫作的工作之上；但是，即使再多花個三年時間，我也不認為自己能夠完整記錄下阿姜曼豐富的一生。我曾經思考過，是不是我該為那些無緣得見阿姜曼的讀者們再多寫一些，但恐怕現在的規模已經是我能力的上限了。不管怎麼說，至少世間已經有了一本傳記可供流傳。人們能夠從這本傳記中，大略瞭解阿姜曼如何修行、如何證得道、果、涅槃。所以，儘管這本傳記缺失不少，它仍可作為一個工具，後代人們可藉此認識阿姜曼這一位聖者。每想到此，我便感覺一切辛苦都值得了！
在編纂這本傳記時，我盡力篩選出能為一般讀者們帶來最大利益的資料，自然我也會刪除掉一些我認為不帶有明確目的的部分。收集到的相關資料中，大約有70％的部分已被我記錄在這本傳記裡，這些是我個人認為既不會太深奧、也不易引起讀者疑惑的部分。資料中有三成的部分已被我刪除，那些是我認為我無法以文字適當呈現、或記載後反而會增加閱讀的困難、不然就是讀者容易生起疑惑的部分。我擔憂納入這些資料的益處還比不上它們造成的妨害，因此儘管我心裡不情願，我還是沒把這些資料寫進傳記裡。話說回來，即使我記載的資料真實呈現了阿姜曼教法，一些內容仍會令我擔憂，我擔憂某些讀者可能會因看不懂而妄下評斷。但文字寫出之後，我便盡量不再多想了。總之，部分資料我實在不知如何下筆，要我勉強寫出來連我自己都無法接受，那些部分自然會被我刪除。
阿姜曼的生平是值得記載的，它包含了泰國當時的時空背景、阿姜曼的森林頭陀修行法門、阿姜曼特殊的經歷、見解、與教導等等。這樣的一生無疑是豐富且美妙，想要在現今找出一位能與阿姜曼相提並論的聖者簡直是辦不到之事。若詳細描述阿姜曼的生平歷程，那麼讀者們可能會發覺我不是只在敘述阿姜曼而已，佛世時各大阿羅漢聖者也有著同樣的脈絡。跟隨阿姜曼修行時，我時常會想起佛陀與各大阿羅漢聖者。聽聞那些奇妙的經驗、或精闢的佛法開示時，我往往會被阿姜曼深不可測的神通與智慧震懾住。阿姜曼為僧眾說法時，他猶如是佛陀與諸大阿羅漢聖者的化身；我們彷彿是有大福報的四眾弟子，正坐在佛陀與諸大阿羅漢的座前，接受沁涼的甘露法語。
我應該是不夠格擔任阿姜曼傳記的作者一職，有許多部分我未親身經歷，我對佛法的了解也不夠深刻。若我試著去詳述阿姜曼的見聞與智慧，我真的會為自己知識之淺薄而感到羞愧－我猶如是一位身穿袈裟的普通人，恬不知恥地站在頭陀僧團裡，只怕佛法會因我的存在而受到傷害。阿姜曼的聲譽是該盡一切努力推崇，但我的智慧與警覺皆不夠完善，我可能已在寫作時傷害了阿姜曼的聲譽。一開始時我曾經說過，我希望自己能夠依照歷代大師記述佛陀與諸大阿羅漢聖者傳記之風格撰寫傳記，但我為自己低弱的寫作能力感到汗顏。不管如何，我已經盡了一切力量。這不是一本完美的傳記，若讀者們對此書感到失望，我希望你們能夠慈悲地原諒我。
到這裡已經適合結束這本傳記了。若我的記述有任何錯誤或誤解，我誠心請求阿姜曼的寬恕。對我而言，阿姜曼就像是一位慈愛的父親。因為他的教導，我才能對正法充滿信心，我才能於正法中出生，於正法中獲得利益。願阿姜曼無邊無際的慈悲能夠為全世界人民帶來喜悅與和平。願所有人民同樣能對正法生起信心，願意累積功德善業，勤修戒定慧，持續修行直到證得道果。願泰國能夠長享富足安樂、無敵國、無災害。祈願泰國人民能夠依循佛法，知足常樂，能夠平靜堅強地面對生命中的考驗與苦難。
若我撰寫阿姜曼傳記的方式有任何不當之處，無論是故事選擇或是寫作風格，我在這裡誠心向各位讀者致歉。我希望你們能夠諒解，我是一位森林比丘而非一位學者，要一位森林比丘寫出辭藻華麗、文情並茂的文章是一件困難之事。雖然我盡力以精確、合宜的方式敘述阿姜曼的生平，但平鋪直敘的風格可能就是我的極限了。另外，我也必須承認自己有嚴重的時序問題，我時常會忽略事物的前後順序。一本時間順序錯亂的傳記必然會讓讀者們在閱讀上遭遇困難－這也難怪我會反覆向讀者致歉了。
為了有一個適當的尾章，我在幾個月前便反覆思惟該如何做出總結。這項任務讓我再次閱讀了成堆的資料。許多訪談記錄來自於資深弟子們，他們比我更早跟隨阿姜曼修行。他們提到的故事，有部分阿姜曼本人也曾對我說過。在這幾年的寫作過程，我費了一些功夫才將這些來自不同觀點的記述融合為一。後期的整理與回顧中，我又發覺我之前刪去的一部份值得記載。所以，除了我前後不分的寫作風格外，穿插在最後幾章節的補遺恐怕更讓這本傳記失去時序性。只能說，各位讀者你們辛苦了！
我本人願意為這本傳記的內容負起完全責任。我知道自己在寫作上有眾多缺失，讀者們若對此書有任何的批評或建議，請向我反映，我一定會欣然接受。反過來說，我真誠希望這本傳記能夠為世界帶來正向的力量。若有讀者從閱讀此書中獲得利益，也請你們不吝告知，我將會備感榮耀。若撰寫此書有任何的功德利益，我願與所有的讀者分享。若身為作者必可獲得些許功德，我也願意將它們分享給那些仍深深懷念尊敬阿姜曼的人們，願我們同享這些利益。
這本傳記能夠付梓出書，該感謝的人們實在太多了！我特別要感謝斯律思潘達出版社的同仁們，他們不厭其煩地整理我一份份的手稿，打字、校訂、編排，最後才能有這麼一本阿姜曼傳記問世。在撰寫此書時，我是將一篇篇手稿直接交付給出版社，出版社從未抱怨過我這種零散手稿的方式會帶給他們多大的麻煩，連一次抱怨都沒有！若我對他們的編排有意見，他們願意一次又一次地重新排版，直到達成我的要求為止。最後，藉著佛法僧三寶、阿姜曼的完美戒德、與我個人之些微功德，我祈願世上所有的善神護法能夠守護出版社的同仁們與所有讀者。願世上所有人能夠遠離病痛與不幸，長享富足安樂。願人們在今世就能夠聽聞並奉持正法律，精勤修行，直到證得最後的道果為止。
西元1971年10月。
8. 結縛(upãdãna)。
9. 透過閱讀背誦而得到的佛法理論知識(pariyatti)並不能與佛法的實修(paåipatti)畫上等號。可參閱第3-0節註釋＃3。
10. 佛陀的最後開示(pacchima ovãda)。在臨入涅槃的那一天晚上，佛陀為比丘們所做的的最後一次教導。佛陀說：「眾比丘！諦聽。諸行無常，它們註定生、住、衰、滅。你們一定要精勤於修行。」
11. 「在佛陀最後的教導中，我們該如何理解諸行這個詞？它指的是哪一種現象？一般說來，諸行可用來指稱外在世界因緣而生之事物，也可指稱內在世界不斷生滅之心法。然而，考慮到佛陀即將涅槃這個特殊時刻，與陪伴在側的多是已證得道果的上位比丘與大阿羅漢聖者。在這樣的場合中，我認為佛陀最後教導的諸行是指不斷生滅的受想行識等心法，這些心法是一般人心中永遠的擾動源頭。佛陀強調行者必須精勤於修行，以心力去觀察這些心法是因何而起，又因何而滅。換言之，即是以正念與智慧去剖析所有的心法。只要觀察心法便等於觀察了整個外在世界，因為宇宙一切事物皆是經由心才能被覺知、被理解。於是觀察了內在便等同於觀察了外在世界。」
「我們當然也可將諸行解釋為外在世界因緣和合而生起的事物，譬如是樹木、山海、動物、或人類等等。但若是如此，這樣的教導就與當時的情境不相符了。佛陀不會對已證得道果的比丘講解入門的法門，況且佛陀自知這是他在人世時的最後一次教導，他不會花費時間只為了講解粗淺道理。」
「因此，佛陀最後教導所提到的諸行，必定是指行者心中的一切活動。確立此事之後，我們該如何觀察它們的生起與滅去呢？換言之，我們要如何察覺這些心裡現象的根本推動力是什麼呢？要知道這個問題的答案，我們必須深入到生死輪迴的源頭－無明。它是心中一切擾動的源頭，也是所有行者能證得道果之關鍵所在。佛陀身旁的大阿羅漢弟子們對此教導的內容已知之甚詳；而那些未證得四果的有學比丘們，雖然還未完全了解，但他們對於此教導的內容並不陌生，許多人也已經在從事這樣的修行了。以上，就是佛陀的最後教導與其中的一些細節。
－摩訶布瓦尊者之詮釋
12. 有餘涅槃是阿羅漢聖者所體驗到的涅槃界。雖然已滅盡一切煩惱，但阿羅漢的身與心(譬如五蘊等等)通常不會在證得涅槃之時滅去。在身體毀壞之前，阿羅漢聖者便是處在有餘涅槃的境界中。
Practicing monks in the lineage of Ãcariya Mun tend to prefer living in mountains and forests. Leading the way in this life-style himself, Ãcariya Mun encouraged all his disciples to do the same. By nature, he was fond of praising the virtues of life in the wilds. He said the reason he preferred such places was that knowledge and understanding of Dhamma was much more likely to arise while he lived in remote forest areas than while staying in congested ones. Crowded, congested places are hardly conducive to calm and contentment in the practice of Dhamma. Even the Dhamma that his disciples are teaching today was earned practicing at the threshold of death in that same wilderness environment.
In the physical sense, Ãcariya Mun died many years ago. Nevertheless, disciples of his who naturally possess the meditative ability to perceive such phenomena still regularly experience visual images of him arising spontaneously in their meditation, just as if he were still alive. Should one of them experience a problem in his practice, a visual image of Ãcariya Mun will appear to him while he is meditating, demonstrating effective ways to solve the problem. He appears to be sitting there in person giving advice, much in the same way that past Arahants came and instructed him on the various occasions I mentioned earlier. When a monk, whose practice has reached a certain level, finds a specific problem that he cannot solve himself, a visual image of Ãcariya Mun appears and advises him on that very question, and then disappears on its own. After that, the monk takes the teaching that Ãcariya Mun has given him, analyzes it carefully and uses it to the best of his ability. And thus he gains new insights in his meditation practice.
Those monks who are naturally inclined to perceive external phenomena possess the necessary psychic ability to receive such advice on their practice. This is known as ‘listening to Dhamma by way of nimittas appearing in meditation’. That is, the teacher presents his teaching in the form of a nimitta, while the disciple understands that teaching as he perceives the nimitta. This may seem rather mysterious to those who have never heard about it or experienced it for themselves. Some people may reject such psychic communication out of hand as being sheer nonsense; but in truth, it does occur. Practicing monks having a natural psychic inclination perceive various external phenomena in the same manner. However, this talent is not shared by all practicing monks. Rather, individuals possessing this capability are special cases, meaning they have previously developed the specific virtuous qualities suited to such psychic achievements. . For instance, the Buddha and the Arahants appeared in Ãcariya Mun’s meditation as nimittas, so he was able to hear their teachings in that way. Similarly, disciples of Ãcariya Mun, who possessed similar psychic tendencies, were able to perceive nimittas of him, or of the Buddhas and the Arahants, and so hear their teachings. In principle, it can be compared to the nimitta that the Lord Buddha used to teach his mother when she resided in the Tãvatiÿsa heavenly realm. But the Lord Buddha constitutes a very exceptional case, one which people consent to believe in far more readily than that of someone less exalted, even though both share the same causal basis – which makes it difficult to further elaborate on this matter.
Being reluctant to write any more on this subject, I leave it up to those practicing meditation to discover this knowledge for themselves – paccattaÿ – which is better than relying on someone else’s explanation, and far more certain as well. I am wholly convinced of this. No matter what is being discussed, without having the ability to perceive such things directly with our own senses, we will be reluctant to simply rely on another person’s description of them. Although that person may provide us with accurate information, there will always be certain aspects that we are bound to doubt or take exception to, notwithstanding the fact that the person is compassionately explaining the matter to us with a pure heart. The problem is: we ordinary people are not pure ourselves so we tend to balk at what we hear, hesitant to accept someone else’s judgment. So it is better that we experience these things for ourselves. Only then can we truly accept their validity. Then we needn’t annoy others with our remonstrations. As the Buddha said: All of us must accept the consequences of our own actions. We shoulder the burden of pain and suffering and enjoy the fruits of happiness that we have created for ourselves. This is absolutely right and beautifully simple too.
THE STORY OF ÃCARIYA MUN is a splendid story. Beginning from the time he was still in lay life, he demonstrated the characteristics of a true sage. Always conducting himself in a safe, steady manner, he was never known to have caused any disgrace or undue trouble to his parents or relatives. Having ordained as a monk, he strove relentlessly to develop firm principles within himself and so became a spiritual refuge to monks, novices, and lay people for the rest of his long life. He was a man whose life was a bright, shining example from beginning to end – a life of virtue that should definitely be considered an excellent model for people in this day and age. His meditation methods were extremely rigorous, his spiritual development of the highest caliber. The kilesas never had a chance to overrun his heart, for he systematically destroyed them until not a single one remained. So much so that he was acknowledged by his close disciples and those revering him to be a present-day Arahant.
The spiritual benefits that he bestowed upon the world were always in line with the principles of mindfulness and wisdom – from the initial stages of practice to the very highest level, his teaching never deviated from the true way of Dhamma. Internally, he was very astute at judging the character and temperament of his students. Externally, he was very clever in the way he gave assistance to people in every strata of society, from simple hill tribes people to urban intellectuals. Even when nearing death, he did not abandon his natural compassion for others. When a student with a problem in his practice went to seek assistance, he kindly made an effort to discuss the issue until all doubts had been allayed. All his disciples received some piece of farewell advice from him to carry in their hearts forever. Having been fortunate enough to meet such a supreme individual and having wholeheartedly accepted him as their one true refuge, they were confident that they had not lived their lives in vain. Many of his senior disciples were able to establish themselves firmly in the principles of Dhamma. By virtue of their own spiritual development, they also became ãcariyas passing on the teaching to their students, thus assuring that the Supreme Noble wealth of the Lord Buddha does not disappear. Many of his more junior disciples are still alive today serving as a strong base for the sãsana into the foreseeable future. Though they may not openly demonstrate it, many of them possess excellent Dhamma credentials. Every one of these monks was inspired by the magic quality of Ãcariya Mun’s compassionate teaching.
As a teacher, Ãcariya Mun was unrivaled in his ability to help develop the spiritual potential of members of the lay community, enabling them to grasp the significance of Dhamma and the basic moral principles of cause and effect, which are universal principles governing the world. Spiritual development means developing the one factor that is absolutely central to the well-being of the world. The world comes to ruin only if people’s spiritual values come to ruin first. When spiritual values deteriorate, then everything people do becomes just another means of destroying the world and subverting Dhamma. When people’s hearts are well trained in spiritual values, their speech and actions become an effective means of promoting the world’s prosperity. So inevitably Dhamma flourishes as well. How could people who have sincerely developed the way of Dhamma in their hearts possibly turn around and act ruinously, showing no compunction? Such behavior would be unnatural to them – unless of course they simply memorize the principles of Dhamma, reciting them by heart without ever making an effort to develop those spiritual values within their hearts.
Ãcariya Mun invariably made a deep impression on the people who met him. Those who sincerely respected him were willing to offer their lives to him – unconditionally. Whether it be matters of good or matters of evil, once such concerns are embraced and taken to heart they then exert a powerful influence on that person, one no other force in the world can match. Were this not the case, people would not have the self-assurance to act upon their intentions – be they good, or evil. It is precisely because they take such matters to heart that they can act boldly upon them. Having assumed this attitude, the outcome becomes inevitable.
This was especially evident among practicing monks who revered Ãcariya Mun. By taking the Dhamma that he taught to heart, those monks became uncompromising in their respect for him. The power of their belief in him was so strong that they would even dare to sacrifice their precious lives for him. But although they could have given their lives without difficulty, their strong faith in him was never sacrificed. It was this extraordinary magnetic quality he possessed that so attracted people and engendered such veneration in them, both during his lifetime and after he passed away.
As for myself, well, I have always been a rather hopeless individual, so my sentiments are very different from most people’s. Although over twenty years has elapsed since his death, to me it feels as if Ãcariya Mun passed away only yesterday. And though his body died at that time, his citta seems never to have passed away. I feel he is always here with me, helping me continually.
AS A CONCLUDING CHAPTER to his biography, I would like to present a representative sample of the teachings Ãcariya Mun gave, beginning with comments he made at the onset of his final illness and ending with his last instructions to the monks – teachings which have continued to make a profound impression on me ever since. The Dhamma he presented to the monks at the start of his illness took the form of a warning to them that the illness had begun a process of uprooting the very source of his physical existence, including all his bodily functions, which were destined to steadily deteriorate, break down, and finally fail altogether. He began:
“I have been investigating matters concerning the life and death of this body for nearly sixty years now and I have found nothing in the physical khandha that is worthy of the least attachment or that would cause me to regret its passing away. I ceased to have doubts about such things the moment I realized Dhamma’s Supreme Truth. Whether they exist inside of the body or outside of it, all material substances are composed of the same physical elements. They gradually break down and decompose with each passing day, and thus are always reverting back to their fundamental natural state. Although we imagine the body belonging to us, in truth it is just a conglomeration of physical elements that are commonly found everywhere on this earth.
“What most concerns me now is my students who have come here from all over the country. I worry that you will not have gained a firm basis of Dhamma in your hearts before I pass away. That is why I have always warned you against being complacent about the kilesas, which are the source of an endless procession of births and deaths. Never assume that the kilesas are insignificant, or somehow harmless, and thus fail to tackle them seriously while the time is still right. Once death overtakes you, it will be impossible to take any action against them. Don’t say I didn’t warn you!
“Every human being and animal on this planet suffers dukkha as a matter of course. Don’t misunderstand the cause of this suffering: it is caused by those very kilesas that you seem to think are so insignificant and harmless. I have examined the origins of birth, death and suffering with all the mindfulness and wisdom at my disposal. Only one cause induces the hearts of living beings to seek a place in the realm of birth and death experiencing various degrees of pain and suffering, and that cause is the kilesas that people everywhere overlook. In truth, they are the principal instigators. All of you who have kilesas ruling over your hearts, what is your attitude? Do you also consider them unimportant? If so, then no matter how long you live under my guidance, you will always be like the ladle in a pot of delicious stew. If you want to be able to taste the flavor of that stew, then you must listen with keen interest to the Dhamma that I teach you and fully take it to heart. Don’t act like ladles and obstruct my teaching by failing to appreciate its value. Otherwise, you will live and die having nothing of value to show for it. Which is worse than being animals, whose flesh and skins are at least of some value when they die. Heedless people are always worthless – alive or dead.
“Since this illness began, I have reminded you constantly that I am slowly dying, day by day. When a person transcends dukkha he is perfectly satisfied in every respect, and so he dies free of all concerns. Forever unblemished, he has nothing further to attain, for nothing is missing from his sense of perfect satisfaction. But someone who dies while under the influence of the kilesas, which are never satisfied, will find the same sense of dissatisfaction clinging to his heart wherever he is reborn. The stronger the influence of the kilesas, the more intense the dukkha he will suffer. Don’t imagine this or that realm of existence will be a pleasant, joyful place to be reborn in when you die. Such thoughts are merely an indication that craving and dissatisfaction are disturbing your hearts before you’ve even died. Which means you are still unwilling to view the kilesas as enemies that constantly stir up trouble in your hearts. With that attitude, where will you ever find happiness and contentment? If you cannot rid yourselves of the desire to be reborn in the future, then I am at a loss as to how I can help you.
“Monks who have yet to develop the calm and concentration of samãdhi within themselves should not expect to find peace and contentment in the world; instead, they will encounter only the frustration that is hidden inside their agitated hearts. You must hurry to remedy this situation now by developing an effective means to counter such agitation. By being diligent, courageous, and persevering in your struggle with the kilesas – which are always antagonistic to Dhamma – you will soon discover the peaceful nature of genuine tranquillity arising in your hearts. With persistence, results will come quickly; especially when compared with the endless amount of time you have spent wandering through saÿsãra from one type of existence to another.
“The teachings of the Lord Buddha are all designed for the purpose of helping those who believe what he taught to gradually transcend dukkha, step by step, until they finally reach the stage where they will never again return to this world of repeated birth and death. Those who desire not to return to birth must analyze every aspect of existence in the entire universe, from the grossest to the most subtle, in terms of the three basic characteristics of all existence – anicca, dukkha, and anattã – and use wisdom to thoroughly investigate each aspect until all doubts have been eliminated. Once that happens, even strong attachments 8 that are difficult to break will evaporate and disappear in the blink of an eye. All that’s needed to cut through those oppressive doubts is wisdom that is sharp and incisive. In all the three worlds of existence there is no more effective, up-to-date means for confronting the kilesas than the combination of mindfulness and wisdom. The Lord Buddha and all the Arahants employed mindfulness and wisdom to counteract every kind of kilesa – no other means was used. The Lord Buddha himself endorsed the unrivaled supremacy of mindfulness and wisdom as weapons for combating the kilesas. This is not meant to belittle the value of other spiritual qualities, but they perform an auxiliary role – like provisions of food used to support and maintain the fighting strength of soldiers in battle. It is the soldiers and their weapons, however, that are indispensable to the war effort. By soldiers, I mean those who are absolutely determined never to retreat in the face of the kilesas and thus slide back into the mire of birth and death where these defilements can ridicule them once more. The premier weapons of choice are mindfulness and wisdom. Being effective at every level of combat, they should always remain close at hand.
“The points in the course of your practice where the citta gets stuck, are the points you must examine fearlessly without concern that the intensity of your efforts to dismantle the cycle of rebirth will somehow prove fatal. When you face the moment of death, I want you to die victorious. Don’t allow yourself to die defeated or else you will continue to suffer for a long time to come. You must make every effort to fight on until saÿsãra becomes a completely deserted place. Try it! Is it really possible that saÿsãra will become deserted, due to lack of deluded people taking birth there, simply because you put forth effort in your practice? Why are you so worried about returning to occupy a place in saÿsãra? You haven’t even died, yet every thought arising in your mind is directed toward reserving a future existence for yourself. Why is that? Whenever you reduce your efforts in practice, you are automatically working hard to reserve a place in the continuing cycle of birth and death. Consequently, birth and death are always bound up with your heart and your heart is always bound up with dukkha.
“I have made every effort to teach you the way of Dhamma, candidly revealing everything that you should know about the Four Noble Truths and the Four Foundations of Mindfulness. I have withheld only certain aspects of Dhamma dealing with specific kinds of psychic perception that are not directly connected with enlightenment, such as those special insights that I have alluded to from time to time. I am always glad to listen to anyone who experiences such perceptions and assist them in any way I can. Once I have died, it will be very difficult to find someone who can advise you on these matters. You must keep in mind that the practice of Dhamma differs considerably from the theory of Dhamma. 9 Those who have not actually attained samãdhi and paññã, or magga, phala, and Nibbãna, cannot possibly teach others the correct way to reach these attainments.”
Ãcariya Mun concluded his pacchima ovãda 10 by emphasizing the importance of sankhãradhamma, just as the Lord Buddha had done in his final instructions to the community of monks prior to his Parinibbãna. Ãcariya Mun began by paraphrasing the Buddha’s instructions: Monks, heed my words. All sankhãra dhammas are subject to change. They arise, evolve, decay, and then pass away, so you should always remain diligent in your practice. He then explained the essential meaning of this passage.
“The word ‘sankhãra’ in the Lord Buddha’s pacchima ovãda refers to the highest Dhamma. He gathered together all conditioned things in the word ‘sankhãra’, but he wished at that time to emphasize the internal sankhãras above all others. 11 He wanted the monks to see that these sankhãras are important because they are samudaya – the cause of dukkha. They are the factors that disturb the citta, causing it to languish in a state of delusion where it never experiences a tranquil, independent existence. If we investigate such sankhãras – being all of our thoughts and concepts from the most vulgar to the most refined – until we fully comprehend their true nature, they will then come to an end. When sankhãras come to an end, nothing remains to disturb the citta. Although thoughts and ideas do still arise to some extent, they merely follow the natural inclination of the khandhas – khandhas that are now pure and unadulterated. They no longer conceal any form of kilesa, taõhã, or avijjã. Comparing it to sleep, it is equivalent to a deep, dreamless sleep. In this case, the citta is referred to a ‘výpasama citta’; that is, a tranquil citta completely devoid of all remnants of the kilesas. The citta of the Lord Buddha and those of all the Arahants were of just such a nature, so they harbored no aspirations to attain anything further. The moment the kilesas are extinguished within the citta, a state of purity arises in their place. This is called sa-upãdisesa-nibbãna. 12 That is the precise moment when the attainment of Arahant occurs – an absolutely amazing pure essence of mind for which no comparison can be found in all the three worlds of existence.”
Upon reaching this point, Ãcariya Mun stopped speaking and retired to rest. From that day onward he never gave another discourse to the monks, which is why I have called it his pacchima ovãda. It is a very fitting note on which to conclude his biography.
AS THE AUTHOR, I have done my utmost to write a thorough and accurate account of Ãcariya Mun’s life. I feel it to be a once-in-a-lifetime endeavor. I have written down the whole story as meticulously and as eloquently as I possibly could. Should there be any inaccuracies in what I’ve written, I trust you will forgive my shortcomings. I have spent a considerable amount of time attempting to record the story of his life from beginning to end. But even if I were to continue writing for another three years, I could never encompass it all. Although I would like to write as much as possible for the sake of my readers who never had a chance to meet him, my ability to recollect and transcribe the events comprising Ãcariya Mun’s life has now been exhausted. Still, many people may now read his biography, learning how he practiced and trained himself from the day of his ordination to the day he passed away. At least the story of his life is available to the interested reader, even though it is by no means a complete picture of Ãcariya Mun and his extraordinary achievements.
In compiling this biography, I have tried very hard to select only those aspects of his life and teaching that I felt would be of greatest benefit to the average reader. At the same time, I have omitted any aspect that I felt would serve no definite purpose. Of the relevant material which was collected to write this book, approximately seventy percent has been included in the text you’ve just read. That much I felt was neither too deep nor too confusing for the reader’s understanding. The remaining thirty percent was excluded because I felt those aspects of Ãcariya Mun’s life and teaching would be difficult to present in a way that’s easy to read and understand. I was concerned they wouldn’t benefit the reader enough to justify their inclusion. Thus they were omitted, though often with some reluctance. Even then, I’m not wholly comfortable with some of the things I have included in the book, though they do faithfully represent the truth of what Ãcariya Mun said. I managed to resist the urge to exclude them, however; yet, I could not bring myself to write about certain other matters, and for this reason they were left out.
Ãcariya Mun’s story, with all its many remarkable facets, tells of a truly beautiful life that is full of subtlety and grace. It would certainly be difficult finding someone to equal him nowadays. If his life were fully narrated in every detail, then it probably would not differ significantly from the lives of those Arahants who attained such mastery in the time of the Buddha. Listening to him explain various aspects of Dhamma, including the countless variety of external phenomena he contacted, I was truly amazed by his incredible mastery. When he proclaimed that impressive Dhamma for us to hear, it seemed as though he was speaking on behalf of the Lord Buddha and his gifted Arahant disciples. We could almost picture the Buddha and his disciples sitting right in front of us and bathing our hearts with the pure waters of Dhamma.
Were I to attempt to describe each and every facet of Ãcariya Mun’s knowledge and understanding, I would feel ashamed of my own inadequacies in this regard – ashamed of being a forest monk in appearance only, a phony who has somehow encroached upon the sãsana. Through my own ignorance I might inadvertently damage his excellent reputation, which should be preserved at all costs. Although I stated at the beginning of the book that I intended to write in the style of the Venerable Ãcariyas of antiquity, who transcribed the lives of the Lord Buddha and his Arahant disciples, I can’t help feeling embarrassed that I am not so gifted as they were. Nevertheless, I have done the best I could. Should this somewhat imperfect biography fall short of your expectations, please be so kind as to forgive my shortcomings.
It is appropriate now to bring this biography to a close. If the account I have written contains any inaccuracies or misrepresentations, I respectfully ask forgiveness of Ãcariya Mun who, like a loving father, gave birth to my faith in Dhamma. May the power of his all-encompassing love and compassion always bring peace and happiness to people everywhere. May you all have sufficient faith and resources of merit to follow in his footsteps, practicing the Dhamma that he taught to your ultimate satisfaction. May Thailand enjoy continual, uninterrupted prosperity and remain free of enemies and natural disasters. And may the Thai people remain untroubled by misfortune and hardship, forever experiencing happiness and contentment in harmony with the Buddhasãsana.
Should my presentation of Ãcariya Mun’s life be deemed inappropriate in any way, either in terms of the subject matter or the style in which it was written, I do sincerely apologize. I hope you will make allowances for my forest background, for it’s difficult to transform the natural character of a forest monk into something eloquent and sophisticated. Though I have attempted to present every aspect of Ãcariya Mun’s life in a suitable, accurate fashion, I must confess that my own disorderly tendencies are hopelessly incurable. In writing a book of this nature, there will inevitably be some inconsistencies that may confuse the reader – which is why I have been at pains to stress my shortcomings.
Before the life history of Ãcariya Mun could come to a successful conclusion in my own mind, I had to carefully contemplate the whole matter for a long time. This prompted me to go around recording the recollections of many ãcariyas who have lived with him at various times in the past. To this I added my own memories of what he told me about his life. It took me many years to gather all the strands of his story and weave them into a creditable whole. Be that as it may, my often confusing style of writing, plus the fact that so many events appear out of sequence, will probably confound the reader.
I accept full responsibility for everything in this biography. As I feel somewhat guilty about my own incompetence in this endeavor, I shall be glad to entertain your critical comments. At the same time, I shall be pleased to receive any complimentary remarks with the satisfaction of knowing that this book has been of some small benefit to those who read it. May all the merit gained from this work be fully credited to the readers and to those who helped to make the book possible. Should I deserve a portion by virtue of being the author, I ask to share it with every one of you who venerate the memory of Ãcariya Mun. May we all share this merit equally.
Finally, may the Supreme Merit of the Buddha, the Dhamma, and the Sangha – plus the great virtue of Ãcariya Mun and whatever virtue I may possess – may everything sacred in the world watch over and protect all my readers as well as the editors of Srisapada Publishing. The folks at Srisapada worked tirelessly in their efforts to bring this biography to fruition, struggling to print a manuscript that was sent to them in numerous installments. Never once did they complain about the difficulties and inconveniences associated with this project or with any of the other issues on which I requested their assistance. May they all be free of sickness and misfortune, enjoying only prosperity and contentment now and in the future. And may their aspirations in the sphere of Dhamma be fulfilled to their ultimate satisfaction.
October 1971