THE STORY OF VENERABLE ACHARN
CHOB
Acharn Chob had a natural tendency to like
wandering in the forests and hills, but he disliked any involvement with other
Bhikkhus and Samaneras. For he saw the value in living alone, deep in the
forests and hills, both for himself and for other beings whose nature is subtle
and mysterious, such as the Devaputta, Devata, Indra, Brahma, ghosts, Nagas,
Asurakayas and so on. The beings in these realms of existence are hidden from
the sight of human beings, so it seems as if they have no meaning and no
existence in the world of people and in the "three worlds" of
existence at all.
These unusual beings begged the Thera to consider
them, saying that they have belief in good and bad kamma, in merit and demerit,
in the hells, the heavens and Nibbana, in the same way as human beings who also
believe in these things. But they have no way to show themselves and what they
understand so as to let the world know about themselves in an open, self
evident manner like others who live in the world. Only rarely do they meet a
person who is "long sighted" - meaning one who has special means of
knowing which is not prejudiced or biased in the totality of what exists - who
comes and acknowledges them once in a while.
They said that: "None of these beings like
becoming involved with human beings - men and women - who are gross in body and
mind and whose minds have aggression hidden within them which gives no
confidence and freedom from fear to others living together with them in the
world. Excepting only those who have a moral nature (sila dhamma) in their
hearts, for even though their bodies are gross, this is just the way of nature
for those who are subject to the laws of kamma to which all must submit. For
these, non of the Devatas hold any objection or dislike, but such people are
very rare and difficult to find and to meet, although they are able to give
peace to us because of their virtue which they also impart to others in various
ways. But they are not able to know about and make contact with us directly and
the only link between us is virtue."
"People of this kind bring widespread peace
to the world, both directly and indirectly, and in ways that are manifestly
apparent or hidden, and not restricted to place or time and are boundless. Even
amongst ghosts, those whose kamma is sufficiently mild also get peace from
people of this kind who always give and share out their merit and virtue, and
those who have Deva bodies always rejoice (anumodhana) with them. May they have
prosperity and long life, and long may they continue to help the world before
they give it up to go and enjoy their own valuable and subtle wealth."
"But in your case Venerable Sir, you are a
special person in that you are complete with moral behaviour, replete with
Dhamma and your heart is bright with knowing and with the virtue of Dhamma,
which is worthy of the highest praise and faith. All of us ask and invite you
to stay here to bless us by your presence for a long time, and so as to help
with your compassion those beings in the world who are unfortunate, in so far
as their state of being and level of existence is concerned as understood from
the viewpoint of people in the world. Then we could all come and listen to your
teaching to increase our "pure merit" (punna parami) greatly and also
to act as a condition or cause leading to the "Path, Fruition and
Nibbana," which is the highest Dhamma in this kind of world."
The Venerable Acharn said that while he was
staying far away in the mountains, those who generally made contact with him
ranged from the Devas living nearby or far away and in the higher or lower
realms to Nagas and ghosts of all kinds and there was hardly a single night
that they did not come. But he was also able to do his own practice for Dhamma
at suitable times and regularly. In finding time for resting the body there was
no difficulty and he was able to keep on receiving his mysterious guests
without ceasing. Both by day and night he hardly had any spare time with
nothing to do, yet everything went more smoothly than usual. Much more so than
would be the case in living with a lot of people, Bhikkhus and Samaneras, when
it is hardly possible to get any peace while in contact with them. But having
association with those living in the realms of the Devas at all levels,
regardless of however many came the effect was as though nobody was there at
all, and in presenting Dhamma to them it came entirely from the heart without
any need to use any physical energy for communication. In fact, while
presenting the Dhamma to them it seemed, in respect to what one feels, that the
body was not there at all, for there was just "knowing" and Dhamma
meeting together and coming out. Meanwhile, feelings of tiredness never arose
while presenting Dhamma for those beings to hear.
As soon as the Acharn finished his teaching it
seemed that these beings were all smiling, bright and cheerful and all of them
simultaneously said "Sadhu" three times, and the sound of it echoed
through all the realms (Loka-dhatu). Venerable Acharn Mun used to tell us of
some of his experiences which were almost identically the same.
When there was a Dhamma discussion their aim was
to gain true knowledge and understanding. In the same way as someone going
along a road where they had never been before may fear that they were going the
wrong way and would ask with concerned interest whether they were on the right
road. Some of them would converse using the usual "language of the
heart", but others would talk using Pali language which was the language
of the Buddha. But the Acharn understood the meaning of the Pali they used
which had one and the same meaning as the "language of the heart".
The Venerable Acharn said that when he had
withdrawn from samadhi he tried to write notes of the many questions in Pali
which the Devatas often asked. While Venerable Acharn Mun was still alive, he
would go and ask him the meaning of those questions. But Venerable Acharn Mun
said: "Although Pali words as used everywhere in the world have specific
meanings, those which arise spontaneously within one and those which the
Devatas use in asking questions are words used in a special way, only
applicable to the people concerned at that time and place. It would be probably
be quite unsuitable to relate what was said to the world in general. For even
though the meaning may make good sense and be quite clear when translated from
Pali as used in the world, the Pali which arises spontaneously in a specific
individual to express what he intends, has a meaning which relates only to that
individual and is not generally applicable elsewhere. So even if I were to
translate this to you, it may not correspond to the meaning which you
understand from those same Pali words, and I do not want to translate them.
Because words which arise from the heart, whether Pali or the "language of
the heart", and whether giving a warning or advise or whatever else, are
only likely to be understood and to give their meaning with certainty to that
person alone. Others could only analyse the words which were intended for that
person, and this would distort the meaning of the Dhamma which was spoken just
for that person."
"I understand well enough about the Dhamma
which is spoken and arises spontaneously within one, both that which is for
myself as well as that which is for the Devaputtas, Devata and for all the
others who are capable of making contact. For these "Dhammas" have
been arising within me continually, and in fact, if I were to say that they
constanly arise as the complement of the practice of samadhi bhavana, it would
not be wrong. But "Dhammas" such as these can also arise at other
times. Sometimes they arise while walking cankama, while eating food, and while
talking with friends and associates. When one stops they arise, and also when
pausing just for a moment while presenting Dhamma they arise. They arise
without any regard for time, place or situation, but to say they come from my
character does not seem right to me, because when I first started to practice
and was still floundering about I never saw any of these Dhammas arise. They
only began to arise when my practice had developed to the point where I knew a
little bit about it. From then until my citta had developed samadhi and wisdom,
right up to the present, these Dhammas gradually became a constant companion as
the citta became stronger."
"Nowadays these Dhammas keep arising all the
time, endlessly, without any special conditions, such as the need to be in a
special situation or place. For they arise in any situation, any place as they
will, and in general I consider them as private and personal Dhammas, to be
understood just by myself. I never think of asking anyone to translate them to
me, except when I want to know the meaning from someone who is able to
translate Dhamma sayings such as this, so as to compare it with my own
understanding. So, I sometimes ask someone about such things. Not because I
haven't understood the meaning of that saying of Dhamma and want to know what
it means, for I fully understand everything that is Dhamma both within others and
myself."
"Therefore I do not want to translate this
for you, for even though I am your Acariya, the essential meaning which you
should know and understand from this Dhamma which spoke up within you is
something which has more value than any translation of mine."
He never did translate it. But in fact I never
really had any doubts about it, and what Venerable Acharn said was absolutely
true and I had to agree with everything.
Venerable Acharn Chob said that the Devatas would
come and listen to his Dhamma. At times many come and at other times few, but
in general there were not so many as came to visit Venerable Acharn Mun.
Sometimes between fifty and sixty came, sometimes from one to six hundred and
on rare occasions there were thousands.
"The clothes which the Devatas wore, whether
from the upper or the lower realms, would all be the same, sometimes white
sometimes red but none of them would be obtrusive. None of them ever had on any
jewels, decorations or makeup, whatever group they were and however often they
came. For when they came to visit a Bhikkhu who was possessed of Virtue and
Dhamma which all of them venerated highly and had faith in, their leader would
let it be known that none of them should wear any decorations or makeup while
visiting the Bhikkhu, and their dress should be appropriate and correct, in the
manner of the Buddhist lay devotees. Their manners and behaviour were
beautifully graceful, impressive to see and captivating to the heart, and having
seen them one never felt bored and uninterested. It is an example which we
human beings would do well to adopt when visiting a Bhikkhu or the Sangha in a
monastery or elsewhere so as to give an appearance of seemliness, which does
not cause offence or revulsion such that having seen it one feels a disgust
which one cannot easily shake off."
"But who is capable of telling people about
the Devaputtas and Devatas, so that they would believe it enough to learn and
to take them as an example to be followed and practiced? Who is bold enough to
undertake this task? For as soon as they hear anyone talking about Devatas,
Pretas and ghosts, whether in fun or seriously, they just laugh at him. As for
anyone suggesting that the world of human beings should take up the standards
of social behaviour of the Deva worlds, they would say he was mad, deranged.
Even a mental institution would hardly accept him for treatment, so don't you
think he would just die worthlessly, while still being infected by
madness?"
After the Elder had finished, we both laughed and
paused for a short while. Then I could not resist the impulse to sound out the
Elder, half seriously, half in fun, saying: "I think the Venerable Acharn
should himself be the one to introduce people to the etiquette of the Devatas,
because you have actually seen them yourself so why should they say that you
are mad? People in the world, when they go abroad and see various things in
various foreign countries, talk about them after they return home, and they
introduce some things from abroad to improve things and solve problems in their
homes and towns. Thus they introduce regulations and customs for people in our
country to follow. For instance, in Thailand the styles of dress and clothing
have almost completely changed into those as used in other countries, both for
men and women, young and old. For our Thai people are easy to teach, not being
stubborn and inflexible like some other countries. For the more styles and
decoration they have, the more they like it, and they make copies of other
peoples styles as well as, or better thatn the originals. They also have the
most wonderful memories for anything which they see or hear that is strange and
fascinating. Now when we think of the dress styles in the realms of the Devas which
none of them have ever seen, not even those who go flying about in space, there
is no doubt that they would grasp at them and admire these Deva styles as soon
as they were displayed to the world. If people were shown the way I think that
there would be many who should be interested, because this is the style of the
upper classes."
After I had finished saying this we both had a
good laugh. Then the Venerable Elder replied saying: "What you say is, as
usual, too extravagant. If I was to do as you say I would not be able to live
in Thailand for certain. I would surely have to be exiled amongst the Pretas
and ghosts. Because people would accuse me of being one of them and they would
drive me out to live with the Pretas and ghosts for sure. As for sending me to
live amongst the Devas and Brahmas, there is no hope of this because their
status is very exalted and respectable. But it is to the realms of the Pretas
and ghosts that they would exile me, because their status is low and inferior,
which nobody wants to pay respect to. If this were to happen, what would you
say then?"
Again we had a good laugh, an the Venerable Acharn
went on speaking: "Please don't ever suggest that I should introduce the
manners and costums Of the Devas and Brahmas to people in this world. For
people still respect the Sasana and the Lord Buddha and hold them in the
highest regard and the Dhamma which we have discussed is to be found within
them. So if anyone is interested enough to practice this way, there is nothing
lacking in all the teachings of Dhamma which are available to people - unless,
that is, one is too stupid. But that which I told you about was for you alone
and I did not think of it as being for other people. Then as soon as I tell you
of these things that happened you immediately ask me to teach the ways and
costums of the Devatas to people in general. It would be the greatest
misfortune for anyone who starts to think of teaching these subtle ways and
manners to the world. I couldn't do it, in fact I shouldn't even think about
it."
"I merely suggested it on the spur of the
moment," I replied. "If you don't like it you should not force
yourself to do it." We talked together in a relaxed intimate way as
Bhikkhus who are alone and have complete confidence in each other.
Many groups of Devatas who came to visit him on
various occasions had preferences for different aspects of Dhamma. Some liked
to be given the moral precepts (sila) before listening to Dhamma, some wanted
to listen to Dhamma straight away, some liked the higher and some the lower
Samyojana Dhammas, but most preferred the lower group. Some liked to hear the
Dhammacakkapavattana Sutta, others the Karaniyametta Sutta, and yet others
preferred to listen to the Sangaha-dhamma which is concerned with helping each other.
He said tht they variously had their own peculiar
preferences, each being different but they followed the wishes of the majority
when many of them came. They variously liked listening to Dhamma in accordance
with their tendencies of character, much as some people do. Some liked to hear
about metta and the Brahmaviharas, others liked to hear some some suttas which
I had never heard of before and I could only tell them that I didn't know
anything about these suttas. So they asked to hear another sutta which they
liked.
He said that the Devatas loved and respected
himvery much and did not want him to go elsewhere. They wanted him to stay a
long time with them, for they told him that while he stayed there their hearts
were very peaceful. At night they would hear the sound of his chanting and
developing the Dhamma of metta, and they were deeply affected by the Dhamma
which he chanted a great deal, so that they did not want him to stop. He said
that in doing this chanting he only did it mentally and did not do it loud such
that anyone could hear it. But when the Devatas came to visit him they would
ask him to chant various special suttas which made them feel happy and which
they enjoyed listening to more than any other suttas. While he was chanting
they listened intently and completely absorbed. He asked them: "How do you
know when I am chanting these suttas?" They immediately answered saying
that: "The sound of your chanting reverberates through all the worlds and
how could we not hear it?" Dhamma is very subtle and refined, and when it
is brought out and proclaimed by chanting or recitation it is bound to resonate
throughout the worlds to let everyone hear it who is able to hear it in the
whole Loka-dhatu.
The Acariya was staying in a cave and late at
night while it was very quiet and he was practising samadhi bhavana an Arahant
whose name was Venerable Bhakula who was tall, light complexioned, beautiful
and such as would inspire faith in those who saw him, used to come through the
air to visit him by the way of samadhi bhavana. One day the Acariya had lost
something and had been quite unable to find it. That evening, as soon as he had
sat to do his meditation practice the Arahant came through the air to visit
him. As soon as he had descended and sat down he immediately said: "I
believe you lost something of yours earlier in the day, is this not so?"
The Acariya said that it was so. The Arahant then pointed and said, "It is
over there, it's not lost, you just forgot where you put it." The next
morning he went and had a look and found the article where the Arahant had
indicated. The Acariya was quite surprised at this, for he had not made a plea
for help nor said anything about it at all, "So how did the Arahant know
about it, for I found it in the exact spot that he had indicated, which is
remarkable!"
While visiting the Acariya, the Arahant expressed
his admiration for the way in which he kept up the Dhutanga observances, and he
praised him highly for his behaviour and practice which were good and true and
it was this that inspired him to come and visit the Acariya.
Then the Arahant taught and revealed Dhamma to
arouse joyfulness in the Acariya, and he taught him to be firm and unrelenting
in the maintanence of the Dhutanga observances. He said: "You must always
keep up your practice of the Dhutanga so that they may become firm and strong,
and you must never let them deteriorate. The deterioration of the practice of
the Dhutangas is equal to the deterioration of the religion (Sasana). For even
though all the books of Dhamma may still be available, they are not likely to
be of real value to people who are not able to become interested in them in the
way they should. The Dhutanga duties are very high forms of Dhamma and anyone who
is able to stick to the practice of them is bound to have an exalted citta
(heart)."
"You should know that: "all the noble
Ariya of all classes originated from this Dhutanga duties because all of them
are methods of Dhamma which can destroy all the various types of kilesas."
Thus it is that the Dhutanga duties are the path to go along for the
Ariya-Dhamma and the Ariya-person (puggala). But those who keep no Dhutanga
observances, in fact keep no practical observances at all. They are like an
empty village, an empty town, which however fine it may be is not attractive
when it is empty. So you must keep up the Dhutangas, the destroyers of the
kilesas. You must always look after them and make them good and strong. Don't
let the story of your life be vain and barren so that it becomes a channel for
the Path, Fruition and Nibbana to leak out and trickle away. For the Path,
Fruition and Nibbana are what you should reach and attain."
"All the Buddhas and Savakas and all others
who have reached the final exellence, maintained and upheld the Dhutanga
observances. But those who are careless and think that they are unimportant
lose that which is essential and important within them. So you must always
guard that which is important within you by means of the Dhutanga observances.
One who is possessed of the Dhutanga observances has a strange, subtle power
and authority, both outwardly and inwardly, of a kind which is quite charming
and hard to explain. Such a person stands out in all the Deva realms throughout
the universe and both people and Devatas of all classes praise and respect one
who is endowed with the Dhutanga observances, and he never causes any harm
either to himself or others wherever he goes, for he is always peaceful and
calm in himself."
"The Dhutanga duties are subtle Dhammas and
it is difficult to appreciate their importance even though they have always
been important Dhammas in Buddhism right from the beginning. For the Dhutanga
observances are a major principle of Buddhism; and those who have the Dhutangas
as inherent characteristics within them, who know what is important within them
and who guard well that set of conditions which is within themselves which is
important, are worthy of our heartfelt admiration and praise."
"Those who are well possessed of the Dhutanga
observances will have hearts full of metta and kindness for all beings, and
while there are still people who practice and maintain the Dhutanga
observances, Buddhism will still be flourishing and giving results in that
place. Because the Dhutangas are the way of bringing the Path (Magga) and
Fruition (phala) of all levels flowing towards them and there is no place, time
or anything else that can act as an obstacle barring the way to the Path,
Fruition and Nibbana as long as the Dhutanga observances are kept up by all who
practice the way."
"You should take good note of all this
concerning the Dhutanga observances so that it gets into your heart, and think
about it and contemplate it so that it reaches Dhamma. Then wherever you stay,
wherever you go, peace and happiness will be with you in yourself, for these
Dhutanga observances are the source from which all Dhamma arises."
As soon as he had finished this Arahant said
farewell to the Acariya and then flew into the air and disappeared. After the
visitor had gone, the Acariya thought over and thoroughly examined what the
Arahant had revealed and taught him. He became overwhelmed with wonder, for he
had never even dreamed that an exalted Arahant who had reached Nibbana already
should make a special effort and come with metta to teach him about the
Dhutanga observances and many other aspects of Dhamma. He became very confident
in all aspects of Dhamma and felt sure that he had not wasted the opportunity
of being born as a human being, and he was full of praise for the supremely
wise being who had come with metta to teach him. For it was one of the
"Khinasava" (Arahant) who came through the air to him. "I have
probably got some vasana parami (accumulated tendencies of perfection) which
enable me to see things which are normally not visible, and to hear things
which were completely unexpected, things which I never even dreamed I would
hear or see since the day I was born. My practice of the way is probably not
worthless in the sphere of Buddhism, for otherwise why should an exalted
Arahant waste his time coming here through the air to favour me with
metta?"
Later that night when he had come out of the place
where he had been doing his meditation practice to walk cankama (walking
meditation), he felt as if his body would float up into the sky until he could
follow the way the Arahant went. In striving to practice the way he did not
feel tired nor stiff and sore anywhere and it seemed as if the Path, Fruition
and Nibbana had come within arms reach, even though in fact there were still
kilesas in his heart. His citta was calm and peaceful, his body was light, and
wherever he looked everything appeared free from danger, clear and open. It
seemed that nowhere were there any things or emotionally disturbing objects
coming into association with the heart and getting entangled with it, to
disturb it and make trouble for it, always acting as a demonic influence (Mara)
as they had always done in the past.
He went on walking cankama until the dawn came,
without feeling in the least tired or stiff. He told me that a Dhamma saying
which he had known before: "Dhammapiti sukham seti" - one who has
joyful enthusiasm (piti) in Dhamma lives and sleeps happily - occurred to him
and became absolutely clear and obvious to him that night.
On hearing this the writer felt as if his hair
stood on end due to joyful enthusiasm and being so glad in hearing of the
experiences of the Venerable Acharn who had the vasana parami to develop the
way of Dhamma until he saw the Path and the Fruition right there before him.
For outwardly a supreme Arahant flew down to flavour him with metta and
inwardly he "drank" of the Dhamma, the taste of which seemed to
spread throughout the body and heart, the taste of a rare and indescribable
peacefulness. Such as this cannot be found anywhere in the world, in the sky,
far, near or anywhere else except only in the effort and striving to practice
and train oneself in the way of Dhamma. But those who really try and strive in
this way are likely to gain such experience one day, because that which brings
about such experiences are within Dhamma, and Dhamma is in the heart and is
never separated from it nor ever goes to stay elsewhere.
It seems that this Acariya will have the strangest
biography of all Venerable Acharn Mun's disciples, for he encountered so many
unusual things. Most of them involved hardship, difficulties and lack of normal
requisites, as well as encounters with wild animals and tigers which meant
putting his life at risk - life which the world cherishes and looks after more
than anything else! The results which came outwardly and inwardly. Outwardly,
means that he saw and heard mysterious and subtle things which were beyond the
capacity of the ordinary person to know, see and hear. For he continually saw
such things which went hand in hand with his practice of Dhamma right from the
beginning. Whereas inwardly, means that the "taste" of Dhamma was
always present in the heart.
Going on from here, the reader will be able to use
his imagination in following the stories of this Acariya which we will continue
to relate.
The Venerable Acharn was striving for the way of
Dhamma while living in a cave an a hillside, and it seems that he was staying
much farther from any village than he ever had in the past. It took him more
than two hours to walk on pindabata (Almsround) every day, and return, and by
the time he got back he was covered with sweat. But he was quite contented to
do this and he willingly accepted the conditions without any thought of the difficulties
and lack of amenities, for his meditation practice was absorbing and never
boring and insipid. Then one night, not long after his citta became calm and
went down, there appeared before him an Arahant coming towards him through the
air until he came right up in front of him and then slowly came down, almost as
if he had brakes. He came right down until he reached the ground, ever so
gently, and then sat down in front of him in the most seemly manner. His name
was Venerable Kassapa Thera, he was smiling, while his whole countenance was
full of radiant brightness and his expression and bearing displayed the mild
gentleness of metta. It was as if he were a doctor who was full of concern and
thoughtfulness for a sick patient, asking how he was feeling and anxious to
help with various medicines and other methods to the best of his ability. Such
was the manner of this Arahant.
As soon as he had sat down, his whole bearing
displayed metta and a willingness to assist the Acariya in Dhamma, he asked
quietly: "How is it between the five khandhas and the heart which is the
owner of your round of birth and death (vatta), are they going alright? Is your
citta able to see well enough the banefulness of birth and death, and is it
wearied of them yet? I feel anxious for you and I am afraid lest your citta
which has been in the habit of lying asleep without waking up for endless ages,
will not be interested enough to want to wake up sufficiently to see the way to
go to Nibbana. For this is a mysterious realm for worldly beings who are not
interested in waking out of their sleep. This sleep which is their deluded
engrossed absorption in all things which deceive them, which are always there
in the realms of worldly beings who delight in their infatuations much more than
they delight in knowing and seeing the whole truth which is there to be found
in those same realms."
"This is why I came, and now that I am here I
would like to praise (anumodana) you for the strength of your faith and the
intensity of the practices which you are doing at present."
These were the first few words of greeting spoken
by the Arahant to the Acariya, out of concern and with metta for him. As for
the Acariya, it seemed to him in this meditation vision (bhavana nimitta) as if
he actually got up and then prostrated to the Arahant and greeted him with full
felt heart, even though his heart was still in samadhi.
In reply to the first question of the Arahant
after he had come down out of the sky, he said, in connection with his samadhi
meditation that: "I can put up with the khandhas alright in the way that
people in the world have to put up with them. But when it comes to the citta I
am still trying to strive and scramble up so as to see how bad and harmful it
is to be self-forgetful and to get involved in all sorts of things which are
inwardly troublesome and which lay in wait to deceive me, always causing me to
fall into delusion. And thus to get some peace and see the banefulness of the
round (vatta) - of samsara as far as my mindfulness and wisdom are able."
When the Acariya had finished speaking, the
Arahant started to reveal Dhamma to him with special emphasis on the Dhutanga
observances, in much the same way as the previous Arahant, finally ending with
some explanations of the Vinaya (discipline).
The gist of the Dhamma which this Arahant revealed
to him was based upon the Dhutanga observances which the Acariya was correctly
practicing, thus: "The practices which you are doing at present are the
right way to act (samici-kamma). The Lord Buddha and all the Savakas, who were
the most wonderful people, used to like living in the lonely forests, in caves,
under overhanging cliffs, under the shade of a tree, and in dense jungle. Or in
charnel grounds where there are always things to remind one of death. For every
day the local people come to dispose of their dead bodies. Bodies of women and
men, brothers and sisters, children and old people - all the time. Now you are
staying here searching with mindfulness and wisdom into such things that happen,
things which are there all the time, so that mindfulness and wisdom shall have
a way to rouse yourself up to search for a way out. The Bhikkhus of old lived
in the way that you are living and acting now. So the way you are living is
right, as it should be, and not scattered and disturbed by things that increase
the suffering of the round of samsara (vatta-dukkha) so that it accumulates in
the heart until one cannot find anywhere to lay down the load. But in fact
beings in the world hardly ever think of laying down the load. Rather do they
think, each in their own way, of 'accumulation and development', so that
suffering and its causes increase until it becomes immense suffering (mahanta
dukkha). Therefore, the birth and death of beings in the world goes on taking
place everywhere on earth, and nowhere can one find anything more prevalent
than the charnel grounds of beings who are intent on birth and death. Even the
whole of this place where we are now sitting down, is the charnel ground of
various kinds of life. Nowhere is there a vacant space which we can say is not
a charnel ground of beings, and even your own body is a charnel ground. So when
there is nothing but the birth and death of beings in this way everywhere,
where can we find any peace and comfort?"
"Have you yet examined and seen how even your
body is a charnel ground where various kinds of beings are born and die, in a
similar way to those which are external? If you have not yet examined this, it
means that your wisdom is still not circumspect enough to make you frightened
of samsara (vatta) so that you look for a way out, and so that it will no
longer come to trouble you and lead you on to be born and to die time after
time - endlessly - which is a most vexatious and woeful thing in the eyes of all
those who are the wisest of men."
"Wisdom, means the skill and ability of the
heart alone which must penetrate into everything without expecting anything -
even to pebbles and grains of sand - which are nothing but relative
conventional things (sammuti) that can also cause one to become involved and
caught up in attachments. The wisest of men therefore examine them all and
uproot them until there are none left at all."
"You are one of those in the circle of
Dhutanga Bhikkhus whose heart is firmly intent on attaining the realm which is
free from suffering, and you are practising in the well established way of the
highest of the Noble ones (Ariya puggala). So your should use mindfulness and
wisdom in the same manner that they used them. Then you will be doing what is
correct and in line with the original intention of the Dhutanga observances.
For these observances were originally established for the purpose of promoting
the mindfulness and wisdom of those who used them; and also for the purpose of
arousing their skilful ability to know thoroughly every aspect of everything
with which they come into contact and for the purpose of being able to uproot
and get rid of them one by one.
This is to be done not merely by looking at these
Dhutanga observances in an idle, passive way without knowing what they are for,
but by knowing their purpose and seeing what kilesas and evil states of mind
each of the Dhutanga practices is aimed at curing; and also knowing what
benefits they bestow on those who practice them variously in the proper way.
For whatever types of kilesas are to be found in the hearts of those living in
the world these Dhutangas are capable of uprooting them completely, provided
that the one who practices has the ability to know the purpose of the Dhutangas
thoroughly and correctly. For these Dhutangs have been the means of purifying
very large numbers of ordinary people and turning them into wonderful and
special people."
"The way in which you are practicing at
present is praiseworthy, but this additional explanation is given so as to act
as a boost to your mindfulness and wisdom to make them go on increasing and
growing more and more. For this is appropriate to the Dhutangas which are the
means of refining people to make them become steadily more and more clever and
sharp witted - not merely being attached to the words and the idea of upholding
the Dhutangas' by rote, which is just stupidity and complacency and not
thinking of going the way of wisdom to search for skill and cleverness to imbue
oneself with."
"Each Dhutanga has a very subtle meaning
which is difficult to know in all its aspects. Therefore, you should use
mindfulness and wisdom to examine and reflect upon each of them, one by one, in
fine and subtle detail. By this you will gain immeasurable value from the
Dhutangas. Even the ultimate attainment of the freedom (vimutti) of Nibbana is
not beyond the scope of these same Dhutangas when acting as the agents of ones
development in Dhamma."
"All of the Supreme Ones cherish these forms
of Dhamma very much and they entrust their lives and hearts (citta) to them.
They also admire and commend those who are interested enough to practice the
Dhutangas and say that, such a person will gain what is valuable, leading him
to completion (enlightenment) without running into obstacles. He will also be
able to maintain the tradition of the Ariyas, because this is the tradition of
the Ariyas, the tradition which they have practised in every age and period.
This is true, not only of the religion of the Lord Buddha who attained
enlightenment in this age, for in whatever age and place an enlightened Buddha
arises, the Dhutanga observances which are always a pair with the religion, are
always bound to be there."
"You should not think that these Dhutanga
observances are only there in the religion of one of the Buddhas, for they have
always been there in the religion of every one of the Buddhas, right up to the
Buddhist religion of the present day. Each of the Buddhas, who became
enlightened in the essence of purity which is completely free from all the
kilesas, are bound to teach and introduce the Dhutanga observances to the
Bhikkhus who are his followers, in the same way in every sasana. Because the
Dhutanga observances are the most suitable form of the practice for those who
are ordained; and those who have a heart felt anxiety that they must attain
freedom will be able to do so with the firm determination to filter out and
remove the kilesas from their hearts. This happens immediately once the causes
are produced, without delay and without having to wait a long time for the
results."
The Arahant paused for a moment and the Acariya
took the opportunity to ask him a question: "There are some who are
doubtful and think that, since the Parinibbana (the death of the Buddha and his
final entering into Nibbana) of the Buddha more than two thousand years have
passed. In such a long time the fruit of a tree and other things in general
would have withered in accordance with the law of impermanence (anicca) and
nothing would be left, not even the dead wood of the tree. In similar way,
other things in the world like industries, businesses and shops would have all
fallen to the ground and decayed with nothing left to show for them. Even
hills, so firmly established, can also change and alter for there is nothing
which escapes the law of impermanence. So when we consider the
"penetration of Dhamma" (Dhammaabhisamaya) in which the Lord Buddha
and all the Savakas were enlightened and attained in that age, by the time we
reach the present day, not even a trace of the skeleton of the path, fruit and
Nibbana should remain for all good people to taste by means of those practices
which they used. It is likely to have diminished gradually until it vanished in
the same way as all other things."
"For myself, I do not have enough wisdom to
be able to correct such wrong ideas as this in a satisfactory way. But today I
have the most wonderful opportunity and the unexpected good fortune to be
visited by a most exalted Arahant who has come through the air and has favoured
me with metta and compassion. So by your leave, I will ask this question which
comes from my heart: Concerning the Path, Fruition and Nibbana in the Sasana,
which is a revolt against everything of the supposed, relative world (sammuti),
does this also go the way of nature together with the changing (anicca) world?
Or what otherwise happens? In other words, when the world changes, does the
Dhamma change, when the world deteriorates does Dhamma deteriorate, when the
world disappears does Dhamma also become meaningless? Do these disturbances
effect the Path, Fruition and Nibbana so that it is bound to come to an end, to
be cut off and disappear, taking the same course as the whole environment
following the Parinibbana of the Lord Buddha? Or how else should it be?"
"As far as my understanding goes, the
Parinibbana of the Lord only concerned the Lord and was not connected with the
principles of Dhamma and Vinaya which the Lord laid down and taught for the
attainment of the Path, Fruition and Nibbana in any way at all. But there are
those who have doubts about whether the time that has elapsed since the
Parinibbana of the Lord has effected the Path, Fruition and Nibbana. They say,
for instance, that the Lord entered Parinibbana more than two thousand years
ago and it is likely that the Sasana of the Lord will have steadily
deteriorated and that even though one may do the practice it will only make for
difficulties and be in vain, giving no results at all. This is the sort of
thing I have heard and I feel that it is quite contrary to the words of the
Buddha and likely to cause wavering and instability in the Sasana and people
who are Buddhists, leading to doubt and uncertainty, as can be seen. Such forms
of understanding bring no benefit to anyone and only disturb the Sasana and the
hearts of people, causing them to be gloomy and confused."
The Arahant replied: "If Dhamma was of the
same nature as fruit growing on trees, industries, shops, houses and all sorts
of other things in the realm of the relative world (sammuti), which is subject
to the law of impermanence (anicca), Dhamma would have disappeared completely,
long ago. Then nobody could take it up and know the taste of it with the heart,
even just momentarily. Nor would any of the Buddhas and each of their countless
Savakas have any opportunity to come into being in this world of impermanence
(anicca). Even those countless number of people who will attain enlightenment
in the future could not be, which would mean that the Ariyan birth, the Ariyan
characteristics (Ariya vasana), and the Ariyan lineage would consequently all
be void. But in fact all the Buddhas and all the Savakas both of the past and
future have been and are still appearing, one following from another, steadily
without any loss or disappearance of their foundations, their roots (Dhamma).
It seems that virtue and good - special people - still appear, to whom those in
the world pay homage and worship with puja as their ideal right up to the
present day, and this is because Dhamma is not of the same nature as buildings
and houses and things which only wait their time to fall on people and kill
them, all being bound by the law of impermanence to this end."
"What else should the saying - 'Dhamma is
timeless (Akaliko)' - mean if it does not refer to the Dhamma state of absolute
purity beyond the bounds of the relative, conventional world? What is the
meaning of Dhammasara? The Dhammasara (Dhamma essence) which is timeless;
'that', is the True Dhamma, not be found within the limiting conditions of the
'good Dhamma' (kusala dhamma) and the 'evil Dhamma' (akusala dhamma), which go
the way of impermanence in the same way as all other things in the world. Thus,
we say that: Dhamma develops, or 'Dhamma deteriorates' - which follows the same
principles as the world in general. But there is no room for this in the
'Dhamma essence' - such as Dhamma in the Heart of the Lord Buddha and in the
hearts of all the enlightened ones (Jinasava), where there is nothing but the
'timeless Dhamma', where no laws or conditions can get in to influence or harm
it."
"This kind of Dhamma is the true essence of
Dhamma. Dhamma which has no causes or conditions to combine together and cause
all sorts of things to arise - such as all things we find in the world. For
however much these things change and lose their meaning, deteriorate or
disappear, the Dhamma essence is still Dhamma which has meaning in itself,
regardless of whether anyone respects and has faith in it or not. This Dhamma
is still able to endure in all its fullness and eternally remain the 'Akalika
Dhamma'. All the Buddhas and Savakas pay homage to and revere this Dhamma, and
the world also recollects this Dhamma essence and reveres it. The Parinibbana
of all the Buddhas, not just for some of them such as the Venerable Samana
Gotama but for all of them, concerned only their physical bodies which followed
the path of the three characteristics (Ti-lakkhana) which are always there in
all beings and formed things (sankhara) everywhere - and so they just left this
world. But this can in no way influence the "Pure-Buddha-Nature"
which is this true Dhamma essence, nor cause it to change, to deteriorate or to
disappear at all."
"Wherever and whenever any of the Buddhas
enter Parinibbana the event is not able to disturb the Path, Fruition and
Nibbana, which those who practice in the right way (samici-kamma) should still
attain in the future. In other words those who go the right way entirely in the
same manner as the Buddhas have taught should expect to see results arising
continually from their own practice in the same way as if the Buddha was still
living. Nothing has really changed, for even if the Parinibbana took place one
thousand or ten thousand years ago, they are just relative times and
conversations upheld by people in the world. As for this 'Dhamma', it is
independent of the time or place - as these are understood in the world - for
'Dhamma' depends on Dhamma and not upon any other support or condition which is
outside the characteristics of the true Dhamma."
"This 'Dhamma Essence' is the greatest wonder
in the world, whether anybody knows it or not. But as to what Dhamma is, and
whether it is to be found in the world or not, Dhamma remains just Dhamma,
existing in its own nature."
"Therefore, in saying that: 'The Lord Buddha
entered Parinibbana between two or three thousand years ago, that the Path,
Fruition and Nibbana has degenerated and faded beyond recovery, and that it is
completely lost in antiquity so that even if one were to practice the way, however
strictly or well, one would just make difficulties for oneself in vain without
getting any appropriate results from it at all'; whoever says such things does
not conform to the meaning and intention of the Lord Buddha who proclaimed and
taught the world by using the Dhamma-truth (Sacca Dhamma). Nor does this
conform to the path or the purpose of the Sasana which was bestowed on us by
the Great Teacher, the Buddha who had dispelled all his kilesas and reached the
state of highest excellence in the world. It is not a principle of the Dhamma
teaching in Buddhism which those who have faith in the Great Teacher, the
Dhamma and Vinaya ever take up, to think about waste time upon and make
obstacles for themselves without bringing them any results at all. In fact it
is just such thinking and learning which blocks ones path so that one can find
no way out. Therefore, those who have faith in the Sasana which is the Dhamma
that the Great Teacher, the pure one, gave us, ought not to talk in such ways,
which are like someone who has given up, unable to find a way out to escape
from his situation, even though there still is a way out. So he becomes a
pathetic, hopeless person, full of self pity, although he is still alive and
capable and should take the opportunity to do something useful while he
can."
The Arahant went on further to teach in his
inspiring way, thus: "Don't you know that there are still people who are
waiting for an opportunity to make themselves into the leader of the Sasana so
as to be the great teacher to the world, even though their characters are full
of kilesas and stupidity? There are still plenty in this world who have such
obscene things within them. And how about you? Are you another of those who are
waiting for an opportunity to become a savaka of this obscene teacher?"
The Acariya replied: "For myself, I have
never been disturbed nor wavered from the principles of Dhamma by such talk at
all, not even for a single moment of thought. Every moment the citta and the
body in their various situations are firmly resolved on the purpose of reaching
the Path, Fruition and Nibbana by means of the Svakkhata Dhamma with absorbed
interest and joy. The reason I respectfully asked about this was that it seemed
to me necessary, in that I am a person who tries to do things to help the world
as much as I can, but if I have to rely entirely on my own resources I fear
that I would not have sufficient ability to point out the way and set right the
doubts in the hearts of those who have these ideas. Because this is something
which deeply affects both the sphere of the Sasana and the lay Buddhists who
are associated with it. Therefore when I saw such a good opportunity as this I
took my chance respectfully to ask you about it, so that this occasion may be
like a bright lamp lighting the way for myself and for those people who have
some brightness in their eyes and ears, because of the metta which you are
showering on me here. For you Venerable Sir, one of the excellent, most
precious ones, have favoured me with metta and you know the whole Dhamma with
certainty - which is a rare thing to find in this world of people."
The Arahant went on with his teaching: "To
ask such questions for the sake of other people is good and right. But to be
truly right you should look at those times when the citta is a danger to
yourself. Even if there is only a slight danger, you should know that this is
so and you should know how to get rid of it, because internal danger, such as
those which we have already talked about, have a capacity to cause harm which
is very much greater than that of external dangers. This is well known by all
those who are the wisest of men. But so as to make sure that you understand all
this, I shall go over the basic facts of these Dhamma truths once again."
"There is no person, power, or thing in the
whole universe that can force Dhamma to be void of results for anyone who
practice it in the right way (samici kamma). This applies not only to such
times and places as we talked of before but anywhere and anytime. Whatever
powers there may be in all the three realms of the universe, if they were to
muster their people and their powers to prevent the Dhamma giving results to
those who practice it well, there is no need to fear that they could ever
succeed. Dhamma must always be Dhamma and alright and appropriate practices are
done there is nothing which has the power and ability to prevent the attainment
of the Path, Fruition and Nibbana, regardless of who it is that practices,
where or when. Don't let your thoughts be like thick wet mud so that you tread
on thorns that you cannot see, causing pain and suffering to yourself - the one
that has such great value - causing its downfall and ruin due to the
over-ruling power of stupidity and ignorance which compels and draws one in
their direction. For these are the 'Dhamma truths' (Sacca Dhamma) which each
one of us has within ourselves. The first pair of Dhamma truths which are
concerned with involvement and attachment are Dukkha and the Production of
Dukkha (Samudaya). These two, by their psychic influence are what drive on
beings, who do not know the meaning of life and death, to like accumulating
them very much without ever being satisfied. In other words, they are what
truly block the Path, Fruition and Nibbana and will not let it arise in the
hearts of beings while they still have some liking for them and go about
accumulating them."
"Whenever Dukkha arises within the hearts of
beings it tends to make them lose all their rational faculties (sati-panna).
Thoughts, which they had previously been able to use in a rational and skilful
way, then become completely stupid, self indulgent and obstructive, leaving
them with no way out. All they can do is sit or lie down looking at their own
suffering while acting in ways that display their suffering outwardly - as
people do who have no way out and no interest in searching for a way that leads
out in the right direction."
"Samudaya, the Production of Dukkha, means
thought which arises, grows and develops in endless varieties, or imagination
of various kinds, which are derived from the three kinds of craving (tanha) -
these being the cravings, for sensation (kama-tanha), to remain the same (bhava
tanha), and to change and become something else (vibhava tanha). These three
are the leaders, leading one to think, to conceptualise and to imagine
endlessly, and they bring on discontent to burn in ones heart so that it
becomes a fire, which turns into the same kind of fire as that which one has
already created and has at present, and cannot extinguish. Or, which one has no
interest in extinguishing and instead, goes on to develop so that its flames go
up and up, and it may go on to set fire to the whole world without there being
any way for it to end. Samudaya - the production of dukkha consists of these
three forms of craving. It is these three which can 'close the door' against
the Path, Fruition and Nibbana, so obstructing it as to make it completely
unattainable. There is no special occasion or bright light that can get rid of
these three, for there is nothing that can do it except the Dhamma Truths
(Sacca Dhamma). This is the only thing which is capable of eradicating the
production of Dukkha (Samudaya), this darkness, and annihilating it with
certainty."
"The remaining two Dhamma Truths which are
the cure, are the cessation of Dukkha (Nirodha) and the Path (Magga), which are
the tools for doing the job. In the whole field of the Production of Dukkha
(Samudaya), there is nothing which is like these two, nor anything with such
ability as they have. Nirodha is what extinguishes Dukkha, getting rid of it
steadily bit by bit, in accordance with the strength and power of the Path
(Magga) - which consists of moral behaviour (sila), samadhi and wisdom (panna).
When the 'Path' is strong enough the kilesas are not likely to be able to find
anywhere to hide. This then becomes the complete cessation of Dukkha without
any dependence on the time, place or anything else which most people think to
be necessary. Only Nirodha and Magga perform this function of destroying the
kilesas, nothing else."
"What difference in results should there be
from holding a belief in the Dhamma truths of the Lord Buddha, replete with the
Truth of Dhamma, as I have just explained compared with those empty beliefs
which are void of substance, showing themselves merely in talk, such as you
spoke of earlier? You should use your wisdom to examine this question and gain
value from the Dhamma in this. For having come to this point, you should not
just let it pass by uselessly. If you have any more doubts left you should
bring them up now, because the chance of having a discussion on Dhamma
(Dhammasakaccha) such as this, which is true blessing, is rare and hardly ever
happens."
Then the Arahant remained quiet for a short while,
and when he saw that the Acariya was not going to ask any more questions, he
went on to talk more about the Vinaya (rules of discipline and training).
"The Vinaya when practised is what decorates
the Samana (recluse), confirming on him a gracefulness in his behaviour and
manner. For whoever strictly observes the Vinaya will have graceful manners of
body, speech and mind. The gracefulness of a Samana is in his modes of
behaviour which are faultless and it shows in everything he does, and the
Samana who holds intimately to the Vinaya in his life and ways of living with
his colleagues and with other people generally. When he is in the forests and
hills or when confronted with dangers of various kinds, nothing dares to harm
him for the Devatas protect him and people are very fond of him. For the Vinaya
acts both as a source of nutrition and a protective wall preventing the Path
and Fruition from breaking out and seeping away."
"The life of a Samana is the life of someone
who has pure moral behaviour, a life which is lively and cheerful. We are
Samanas and 'Sons of the Sakya' who have pure moral behaviour and for this we
do not have to be born just at the time of the Lord Buddha. In whatever age and
place we are born and whatever our race, colour or nationality may be, we are
still Samanas and sons of the Sakya, from the most senior to the most junior -
the most recently born. As parents who have many children who were born in
various places and times, but all of them are children of them same
parents."
After he had come to the end of his talk on
Dhamma, the Arahant went on to give him his final instruction before leaving,
out of his concern for this Acariya and for the Buddha Sasana, in the most
moving way.
"I am going to leave you now - at least, in
so far as the conventional world understands this in terms of images and forms.
You must always have the Sasana in you, which means to have the Dhamma and the
Vinaya present in your heart, your body and in your speech in every situation.
In gaining freedom there is nothing which you can be more sure of and confident
of than the Dhamma and Vinaya, which are the "Dhamma of
Salvation"(Niyyanika-dhamma). You should not take up and think about
anything unless it is for the purposes of Dhamma and Vinaya - which are the
heart of the Great Teacher (Sasada). You should let them enter you to help you,
and then purity and freedom will be your priceless treasure, for you
alone."
Just before the Arahant went, by rising up into
the air and going up into the sky, he looked at this Acariya with affection and
metta for a few moments. Then he gradually rose up, steadily and slowly, which
was a way of capturing the Acariya's attention and making a deep and lasting
impression on him which would be fixed in his memory (atitarammana) from then on.
As for the Acariya, he sat with faith, yearning
and regret, and with complete concentrated attention through his meditation
practice (citta bhavana) as if he did not even blink his inward eyes at that
time. Then the vision of the Arahant disappeared in the sky without a trace -
except for the memory of this vision which was so deeply impressed within him
that it would never fade for the rest of his life. It was a strange and
wonderful experience such as he had rarely come across before.
That night he practiced his meditation until dawn,
the same as he did on the night the Arahant Bhakula came through the sky to
visit him and explain the Dhamma. The Arahant Kassapa was with him for about
three hours while he explained Dhamma and talked generally. When the Arahant
had left, his citta then withdrew from samadhi, after which he steadily
recalled the Dhamma and Vinaya, which came from the metta of the Arahant, and
thought it over once again. Doing this he became completely absorbed, and this
state of bliss spread throughout his whole body and mind so that he forgot all
about sleeping that night. For the Dhamma which he had received from that
Nimitta which he told us about was profound and it was hard to describe the
truth of it correctly. Even at other times when his citta was not in samadhi
meditation, it made him recall and think of the Arahant all the time, and it
seems that this gave his citta strength and encouragement for a long time.
Meanwhile his performance in practicing the way became firm and resolute, and
it seems that the strength of his intention in Dhamma to reach and attain that
refuge which the Arahant had explained with such metta, became unusually
intense. As if he would reach and attain the "Dhamma territory" which
is free from dukkha at every moment that he returned to recollecting the
Arahant's instructions. (In some places the Arahant stressed what he was saying
as being important for the Acariya personally. But the writer feels that it
would be inappropriate to relate this parts, for he fears it may harm the
Acariya and upset the reader also. The writer therefore asks you to forgive him
for these omissions which some readers may have liked to read fully.)
This was a strange and unexpected event which occurred
in a remarkable manner as in the following account.
The Acariya was going to stay in a certain cave to
practice the way of Dhamma of a recluse (Samana Dhamma). But before he went to
the cave, the villagers in that district warned him that a black poisonous
snake lived in that cave and had been there for many years. They said that its
body was no larger than a large flashlight battery in girth and rather longer
than one meter, but it was incredibly fierce. This snake had already done harm
to some people but everyone was afraid to do anything to it for fear that there
may be some hidden power behind it. Finally the villagers gave it the name of
"The Lord of the Cave". Nobody was likely to go and spend a night
there, they said, for if anyone did so, this snake was sure to come out either
in the evening, during the night or in the morning, spreading its hood and
hissing threateningly. If it was able to it would actually bite them as well
and there were many cases in which people had been victims, so that now
everybody was afraid of it and nobody dared to spend a night in that cave.
The Venerable Acharn however, thought that he
would like to go and stay in that cave to go on doing his work on the way of
Dhamma. Then he asked the villagers to take him there even though they told him
that nobody would believe how fierce this snake was and what harm would come to
him due to it, nobody could tell. So they did not want him to go and stay
there, but he persuaded them, using reason, pointing out that if ones time has
come one will die even if one is resting in ones own home, and nobody can do
anything about it. "I have seen this often enough to give me a confidence
in kamma which is deeply rooted in my heart, and I have lived in caves enough
so that I am quite used to it - so much in fact that if it were possible, my
body and heart should have turned into rocks and mountains already and would
not put up with its present human state. Even if I go to stay in that cave, if
I have not reached the end of my time, I am still likely to go on living the
life of a Bhikkhu, much as I have been doing up to the present and I am not
likely to change into something else. A snake is an animal, I am a human being
and also a Bhikkhu who constantly holds close to the way of moral behaviour
(sila) and Dhamma. I do not envy anyone, nor do I oppress and harm them, so if
the snake attacks me and I die, it should be because of my bad kamma and the
evil I have done in the past. This would be better than turning back, afraid,
the bad results of which would follow me and come back on me in future. The
supremely wise would also praise me, saying that I truly believed in kamma. For
these reasons I want to go there even if I should die because of it."
Having said this he set off for the cave with some villagers to show him the
way.
When he got there and stayed in this cave he felt
physically well and comfortable and staying there alone, his mind was contended
and easy. On the second day he was there, in the evening, he saw the black
snake sliding out of a crevice in the rocks, and gradually, slowly, it came up
right in front of him while he was sitting there on a small bamboo platform,
contemplating the teachings of Dhamma, and it came in the manner of one that
instinctively considers itself to be superior in its power to harm others. When
the Acariya saw this snake coming up to him without fear, and as if it really
meant to do something to him, he immediately recalled what the villagers had
told him and he knew that this must be the "killer snake" that they
talked about, otherwise it would never have displayed itself in such a bold,
fearless manner.
The Acariya thought: "I have come here to
practice Dhamma without any thoughts of doing harm to anyone. Even with small
creatures I always have metta for them and look on their lives as if it was my
own life. I never pride myself that I am a person and a Bhikkhu whose status is
much higher than that of other creatures who are companions in birth, growing
old, pain and death throughout the three realms of the universe. Even this
black snake is one of my companions in happiness and suffering, birth and death
also. But why then, when I am showing no signs of contention, or any intent to
hit it or harm it at all, why should this snake be so determined to come and
kill me who would be its friend in life and death, for on this hill it will not
find another friend who would be more reliable. When I reflect on my moral
behaviour, it is pure in Dhamma, as for example the metta, of which my heart is
full, that comes about due to the power of my citta and Dhamma that I have
developed by training. If despite this, this creature is still bold and callous
enough to kill me, it must be because in a past life I have been extremely
cruel and ferocious so that there is not even an abyss in the great hell which
would be able to put up with me and give me the deserved results of such bad
kamma. Now I must accept the ferocity of this snake to whom I have been
ferocious in the past and there is no escape from it, and I must not now try to
escape from my evil kamma. For if I was bold enough to do such things, I must
now be bold enough to accept the evil results. Then I will be worthy of the
name of one who truly believes in kamma."
Having come to this decision he then spoke to the
snake which had stopped in front o him about two yards away and spread its hood
out waiting for an opportunity. He said: "I have come here, without any
evil intentions or any desire to harm anyone, but for the purpose of developing
Dhamma for the sake of happiness for my self and for all fellow beings. Regardless of what
form they may have or who they are I spread metta for their happiness. You who
live here should also be able to partake of it. If you still long for physical
ease and peace of heart, in the way that all other beings do everywhere, you
should accept this metta Dhamma which is peaceful and melts all hardness, and
make it part of yourself. This is far better than intimidating and killing
others which will bring nothing of value; and even if you hurt and kill others
with your deadly poison, it will not make you any better, virtuous or
venerable, so that you get happiness and develop towards a higher state. But
rather it will lead you down to be submerged in a sea of dukkha such as hell,
for this is the result which comes from tormenting and killing others. I do not
accept nor feel any gladness that what you do has any merit or virtue at all,
because it only increases your dukkha which torments and presses in on
yourself. I can only accept the ways of those who do not torment and kill
others, as being actions which do not bring fear and trouble to them. So one
has peace in oneself and one brings peace to others. Thus looking on each other
as if an intimate friendship has existed for aeons and seeing that we are all
friends and companions together in dukkha, birth, growing old, pain and death,
it is not right to cause dukkha and anxiety to each other, for it only
increases ones own dukkha as well.
I have come here to make friends with you and all
other creatures, and you should be sympathetic to me for I am a loyal and
honest friend, so please accept my friendship and metta Dhamma and then go and
live in peace. Later on, if you want to come to me again from time to time you
can do so whenever you want to. I am happy to be your friend always, and I do
not have any feelings of revulsion that you are an animal and I am a person and
a Bhikkhu, for I just consider that we are friends together in birth and in
death and I do not think in terms of who is superior and who is inferior. For,
as always, those tendencies of perfection (vasana parami) which beings have
within them are different in each individual, depending on the effort they have
put into developing them. So it is possible that you may have tendencies of
perfection which are more mature and strong than mine, there’s no way of
telling; and also, because all beings each have their individual kamma, good
and bad, intimately attached to them, it may be that when you leave this life
you will abandon the state of an animal and slip into a higher level to be born
as a human being. Then you may even attain to the perfection of purity and
freedom before I do. For I am still struggling with the foul kilesas, so it is
quite possible that this can be so as long as you do not create more evil to
weigh you down, such as making bad kamma now in regard to myself.”
Having spoken to the snake, he then set a resolve
in his heart to produce the overpowering force of metta-dhamma, which has
always upheld the world, to make this snake change its attitude from that of
being an enemy into that of being a close friend in Dhamma. After this a
surprising and wonderful thing happened and it is hard to say what brought it
about. But something caused the snake, which in a few seconds would have
attacked the Acariya, to change its attitude away from that of being an enemy
to him quite suddenly. It immediately drew back its head and lay flat on the
ground in a submissive attitude and remained there quite still for about ten
minutes. Then it turned around slowly and gradually moved away and disappeared
from sight.
The next day, the snake came to the Acariya again,
and it continued to come to him almost every day from then on while he stayed
there, but it never again displayed a fierce and frightening attitude as it had
the first time. It just came out quietly and slowly to the same place it had
been before and lay there calmly and quite still for a while and then turned
and went away. The Acariya said that once again he saw and realised the wonder
of metta-dhamma while he was there, in a manner that touched his heart.
From that day on, he and the snake lived there in
harmony without any mistrust or doubts about each other. Whenever the snake
wanted to come out and wander about in the vicinity of the mouth of the cave it
would do so in the manner of an animal which is quite accustomed to living with
people without any suspicion and watchfulness on either side. It would also go
out wandering about at any time it wanted to and not only at particular times
of the day as it used to before, as the villagers had told him.
In regard to this kind of story, for a long time I
have been quite ready to believe in the truth of such things. If people say
that I am a fool I am ready to accept it, but I do so because I have also come
across such things, and so have all the other Acariyas such as Venerable Acharn
Mun for example. They have often told stories of how animals of all kinds were
never afraid of the Bhikkhus and how they liked to come and live in their
vicinity. They would come in groups and swarms, both large animals such as wild
boars, ordinary deer and barking deer; and small animals like chipmunks,
squirrels, civets and snakes. This is because animals generally speaking know
the mannerisms and modes of behaviour of those who do not torment and kill
them.
In whatever place Bhikkhus go to stay for a time,
before long there will generally be various animals coming to live there and to
look on that place as a sanctuary. And the Bhikkhus who have metta, like to
play with them and also to bring lots of food to give those animals which like
bananas, fruit and rice. Water is a necessity for most animals and so, when the
Bhikkhus see a lot of animals coming to live round about, they look for vessels
to put water in and they place them wherever it is suitable for these animals
to drink.
It is because the Bhikkhus have metta in the citta
as a basic underlying foundation that people and animals have a special,
intimate confidence in them, which is appropriate to their peaceful calling,
for they have never been any danger to others. Therefore the story which this
Acariya told is readily acceptable as being in conformity with experiences
which others have since the origin of Buddhism.
Generally speaking, the Dhutanga Kammatthana
Bhikkhu who practices with determination and courage will tend to come across
dangerous situations continually, but he manages to escape unharmed without
becoming a victim of these dangers. This encourages one to think and feel confident
that, those who have Dhamma in their hearts and who are absolutely intent on
the pursuit of Dhamma will always triumph by way of Dhamma when they come
across the various things that happen to them. It is rare that anything harms
them so that they lose out and come to serious damage as so often happens to
others. It seems almost as if they have some mysterious super-natural
protection within them which is difficult to describe and cannot be explained
to others. But this is the truth, for the writer knows from his friends and
colleagues who have often told him of incidents of this kind that they have
come across.
This venerable Acharn has a very resolute,
determined character and likes to go off and live on his own, but he does not
like mixing with his friends and associates. The reasons he gives for this go
to ones heart, for he said: “When one goes off alone and lives alone it makes
one have the mindfulness to recollect and know oneself all the time. One is not
likely to forget oneself and to go out and become involved with all sorts of
things as happens when living with friends and colleagues who are sometimes
bound to talk together. Whereas, when one lives alone ones only concern is
oneself and there are no distracting concerns in connection with any
companions. Whatever attitude ones body is in one continues to strive for
Dhamma associated with mindfulness which is there continually without any
breaks. And anyone who has mindfulness present with him is likely to have a way
to know well about all sorts of things which happen in himself. Even when he
comes to a time of crises, he is not full of attachments and concerns in regard
to other people, for he is responsible for himself. And when the time has
finally come for him to submit his life to the way of nature, he does so in the
manner of Dhamma. No fuss no concern, and no holding back, which would be a
worrisome burden. Thus he submits to death according to the circumstances,
relaxed, at ease with no concern or worry. As far as the corpse and its disposal
are concerned, once their owner has relinquished all concern and anxiety, what
remains is a worthless lump of matter from then on, which becomes covered with
earth and grass like all other things and there is nothing left there which is
special or unusual.”
What the Acariya said was worth hearing, it was
pleasant and went to ones heart, but it was also well suited to the character
of one who had set himself to be a “Son of the Sakya, The Supreme Buddha
(Sakyaputta Buddhajinarasa)” following truly in the Lord’s footsteps, and it is
rare that one meets anyone like this. After hearing what he said, one stores it
in ones memory to bring joy to ones mind and to uplift ones heart by
recollecting it often. Stories of his life will be good examples for future
generations, spreading out into the future, so that the Dhutanga observances
which have been passed down to us Bhikkhus shall not be buried and wasted,
which would be a sad loss and a cause for sorrow.
He has shown that there are still those who strive
to follow the way and to gain the fruits which come from their own practice,
and the line of continuity is not yet broken of those who attain more and more
calm and happiness as they reach successively higher levels of the citta and
Dhamma. They start from these levels of samadhi, reachig the levels of wisdom
(panna) until it changes into the levels of attaining freedom (vimutti) from
the influence of the “Ti-lakkhana” – these being: Annicca (transience), Dukkha
(discontent – suffering), and Anatta (being not-self), which all those who have
kilesas are stuck with.
Those Bhikkhus who like to live in the forests, in
the hills, in caves and under overhanging cliffs seem to have stories which are
much more interesting and much more likely to set the reader thinking about
them than those Bhikkhus who live in more ordinary places. The Acariya whose
stories we are presently considering illustrates this point well. If we were to
give him a pseudonym and call him “The Adventurer”, it would suit him without
being in any way disrespectful, because his adventurous encounters were for the
purpose of clearing out the “weeds” and searching or the true Dhamma. So this
pseudonym accords with his mode of practice which is very much that of being a
warrior or an adventurer who never gives in nor retreats.
One may laugh at this, for it hardly seems that
the instances related above are worthy of such praise. But the reader should
first consider the following stories before deciding whether he was a “warrior”
at the moment when he was actually face to face with a crisis. I think the
reader may therefore learn to admire the courage of this Acariya in the
following stories.
When the Acariya saw this
tiger come and sit in front of him, he thought to himself: “Why has this large
tiger come here? This district covers a large area and there is plenty of room
for it to wander about, so why does it not go away? Instead, it comes here,
apparently thinking of having a bit of fun by showing its superiority over a
human being who is afraid of such things.” He stood there for a short while
looking at this tiger sitting in font of him and roaring to its hearts content.
The Acariya felt a bit of apprehension in his heart, but it was only slight and
he had no external symptoms or signs of fear at all. Then he slowly walked
towards it, speaking to it, saying: “This is not the place for you to be
wandering about, for this is where a Bhikkhu is working to develop the Dhamma
of a recluse (Samana Dhamma), so what have you come for? You should go and
wander about over there where you can play with others of your kind. So go! For
Bhikkhus are not made of brick and stone, and they are afraid of frightening
things in the same way as all other animals.”
Having finished speaking he then walked straight
towards the tiger. He said that he got to within about a yard of it when it
leapt away suddenly and disappeared, but where it went he did not know. In fact
it disappeared so quickly it was as if it had gone by magic. He looked for it
all around but could see no trace of it which surprised him and he has wondered
about it ever since, because it could not have disappeared so quickly. The
place where he was staying and the place where this large tiger was sitting was
clear and open and there was nothing there which was enough to give cover or to
obstruct his view or prevent him seeing it the moment after it leapt away. S he
was puzzled and kept wondering about it all the time. Later on when he went to
visit Venerable Acharn Mun he took the opportunity to tell him what had
happened and to ask him about the tiger which jumped away and disappeared so
fast and how such a thing could happen.
Venerable Acharn Mun explained it to him saying:
“That was not a real tiger but one created by the Devas, for these Devas have
many magical powers which are beyond the scope of us people. They are able to
take on the form of a gross body or a subtle body, or create a mental image
(nimitta) of an animal, a tiger, a man or women without any difficulty.
Sometimes when they come to visit me they come in various different forms and
sometimes the same Deva will come in different forms on different occasions.
That tiger which came to visit you, if it had been a real tiger, coming up in
front of a person like that one must assume that it had the intention to eat
the person for certain, even though it knew that man is held in awe by all
animals including tigers.”
“There are tigers which act under the control of
Devas and there are those which are the Deva himself taking on a created form
(nimitta), and the one which visited you was of this latter form. This is why
when it leapt away, it disappeared so abnormally fast that you could not see
and follow what happened to it and where it went. “
“I have become well accustomed to animals, tigers,
Devaputta and Devadhita coming to me. For when one goes to live in the hills
and forests alone one goes for the sake of Dhamma, and because the Dhamma is
very powerful, all animals have respect and love for it, and so the heart which
has Dhamma in it will also be powerful. But the chance to become aggressive,
and those who are threatened by it are truly afraid while it threatens them.
But their hearts don’t want to submit to the threat of this worldly power, and
as soon as there is a chance they begin to take revenge on it, and we can see
this happening in the world quite often. Therefore, where only worldly power is
used, there is no Dhamma in it to back it up and the world finds great
difficulty in maintaining peace and calm. SO the Lord taught that the world
should be governed by Dhamma, and people should govern each other by the way of
Dhamma by relying upon what is right, good and appropriate as the authority,
and not by taking emotional preferences and conceited opinions as the
authority.”
Dhamma has no form or substance which we can see
with our physical eyes, but Dhamma is that nature which is most subtle and
recondite and beyond all comparisons with any relative conventions. However
subtle the heart (citta) is, Dhamma is equally subtle, and the heart is the
abode of all Dhammas.
Apart from the heart, there is nowhere else that
is a suitable abode for Dhamma and therefore, Dhamma is not easy to talk about
even though one knows it full well in ones heart. That is with the exception of
those who practice the way and know Dhamma at various levels and stages; with
them there can be discussion and a good enough mutual understanding. But for those
who know Dhamma completely, and have realised the full range of the citta and Dhamma, when they discuss
Dhamma they understand each other with complete certainty in all aspects and
nuances. Questions such as: ‘What is the meaning of Dhamma?’ or ‘Where is it to
be found?’, they already know without having to waste time in explanations.
Those who must still depend on asking questions and the answers they receive
have not yet attained the qualities of one who knows the field of Dhamma in
full measure – this is the nature of the true Dhamma. But if the heart is false
it will produce false Dhamma, and however long one goes on asking questions and
receiving answers one only gets a lot of views and opinions and a heart full of
the conceit of knowledge which can never agree with others. These are only the
names and symbols of Dhamma, and nothing of the true Dhamma filters into ones
heart. “Anybody can learn and memorise the names and symbols of Dhamma
because they are things which anybody should be able to memorise. But the
important thing is the true Dhamma whose name and symbol one has naturally in
oneself without having to learn it by repetition and memorising – and this kind
of Dhamma is difficult to practice, difficult to see and difficult to know.”
“The reason why I said just now that the true
Dhamma is difficult to practice and to know, and that it does not arise by
asking questions and receiving answers, is because its whole nature is truth
and this is the endpoint of all questions and problems. In addition, this
Dhamma is always in the world, for it is eternal, neither developing nor
deteriorating under any circumstances. So when we talk about the power of
Dhamma, it is this Dhamma that is meant – what else could it be?”
“I am very uncertain whether you and the others
who are listening will be able to understand and follow every aspect of the
Dhamma that I have just told you, but this was the right time to speak so it
was necessary to do so – for it is said: talk about the Dhamma at the right
time is one of the greatest blessings (kalena dhammasakaccha etam
mangalamuttamam).”
This was the Dhamma which Venerable Acharn Mun
gave in answer and explanation to this Venerable Acharn and to others present
who were his colleagues and who were listening also. But I had to write this
based on what I heard from this Acariya. And although I may not have understood
every word of it I have tried to write down everything, because I am sure that
as different people have different abilities and cleverness, there are bound to
be some who are able to understand the words of Venerable Acharn Mun quite
clearly, even though I may not be able to do so. So I have written it down for
others to work out its meaning in the hope that it will be of value to all of
us in so far as this is possible. Because the words of someone like of
Venerable Acharn Mun, even though amounting to only two or three sentences, are
usually Dhamma of a kind that one rarely hears. Even though one may not
understand it, one still feels satisfied to hear it and to write it down so
that those who read it in the future may be helped in their contemplation of
Dhamma, which may be a means of promoting their mindfulness and wisdom to some
extent.
There are still many more such sayings of
Venerable Acharn Mun’s, and I will include them from time to time as this
account of the ways of practice involve Venerable Acharn Mun, and according to
their suitability – up to the end of this book.
There was another cave in which this same Acariya
stayed and he stayed here longer than elsewhere. But it seems that there were
no tigers or other animals which came to bother him cause any difficulties.
That is, until he had almost reached the time for him to leave the cave and go
wandering and seeking for Dhamma as was his disposition.
Early one morning when it was almost time for him
to go for pindapata, he heard a big tiger growling an droaring and coming right
up to where he was staying. As soon as he saw it coming up to him and he was so
frightened that his heart almost stopped. (On this occasion his citta could not
yet have become firm and strong enough. But in writing about this Acariya, I do
not know in what order the events occurred, for I did not ask him when each one
took place. I just took note of each event as he told them, so I do not know in
what order they should be to conform to the Acariya’s development in the
practice of Dhamma. Therefore it would be best if the reader just takes in the
gist of each story by itself.)
He must have been very frightened, because the tiger
walked straight up to him in a genuinely determined manner even though it had
seen him since it emerged from the forest, and came towards him. For normally
it should have stopped for a few moments when it first saw him, but it kept on
walking and growling until it came within about four yards of him. Then it
stopped and sat down like a domesticated dog and looked straight at the
Acariya, staring without blinking, but it did not crouch nor make any sign that
it would attack him, in fact its manner was very like the tiger in the story we
wrote about previous to this one. This tiger also showed no serious intention
to do him any harm – but a tiger is a fearsome animal and even though its
actions may not give cause for fear, one is still almost bound to be afraid of
it.
When the Acariya saw the tiger looking at him, he
looked straight back at it with fear for a short while. Then he recollected
himself and as soon as he was able to set up his mindfulness, he raised his arm
and pointed his finger straight at it, saying: “This is not the place for you
to be wandering about, but a place for Bhikkhus to stay and practice
meditation. Now go away to where there is more forest and more hills than there
are here.” But it just sat there looking at him without any sign of going away.
So the Acariya picked up a stick and pointed it at the tiger saying: “Go away!
There are plenty of hills where you can go wandering about, so don’t go on
sitting there starting and making a Bhikkhu frightened. I am not an animal, not
meat; I am not tiger’s food like they are; I am a Bhikkhu who is possessed of
moral behaviour (sila) and Dhamma. So don’t stay here making me afraid, for
soon, when you die you will fall
into the fearful abyss of hell. Don’t say I haven’t warned you!” Then he pointed the stick at the tiger
again, saying: ”You must go now,
for I am afraid of you; your eyes are the eyes of a tiger, more sharp and
penetrating than anything else and
if you go on looking at me for a long time to make me very frightened so that I
die, you are sure to fall into hell.” After which he moved from where he had
been standing pointing the stick at the tiger and strode straight towards it.
Immediately it leapt away and disappeared. When it had gone his own thoughts
came up to frighten him some more. “What if it should follow me while I go for
pindapata?” For it was thick jungle all the way, but he never saw the tiger as
he thought he would.
That day his thoughts were all tainted with fear.
He was afraid that it may come again, and during the night he thought of
nothing but the tiger coming to get him within the next few moments, until he
was unable to develop any concentration at all. So he had to teach and placate
himself almost the whole night until eventually his heart submitted to the teaching
and he was able to go into calm state of peace. From then on all his fear
disappeared in a state of calm and happiness.
After that he never saw the tiger again for the
rest of the time he was there. He said that this tiger was very big and long and
truly very frightening. It seems as though it was probably one of those
mysterious tigers for it was as big as the one that came to him in the middle
of the night in the previous story of this Acariya. It’s behaviour and
characteristics were similar and it leapt away very fast in the same way, which
makes one think that it was likely to have been a tiger created by the Devas,
as Venerable Acharn Mun explained, which when seen is so frightening that one
tends to lose all ones reason and all control of ones senses.
The Venerable Acharn explained the value of living
in the forest and the value of the citta which has faced up to all sorts of
happenings. His explanations were wonderfully impressive, but I cannot remember
much of it because I have a tendency to forget easily. He said that when
necessity arose, in difficult circumstances of various kinds which put the
heart under compulsive pressure, he got a feeling as if there was something
giving protection within him of a strange and unusual kind which is impossible
to describe. Under the pressure of such critical circumstances, the growth and
development of the citta took place with ease and very fast which was very
different from the normal
way of things. This is what made him like living in places which are
dangerous and full of uncertainty, even though normally he tended to be timid,
easily frightened and cautious. For when he was confronted with these fearful
experiences he felt his heart moving up to a higher level every time they occurred.
This happened in the most strange and unexpected way which amazed him, and he
actually wanted these fearful experiences to occur frequently so that his heart
may strive to develop itself and grow up more and more by depending on these
experiences to assist it.
Living in the forests and hills is beneficial in
subtle and strange ways which is hard to convey to others; although the Acariya
never had any desire to talk with others about living in such places, because
the nature of this kind of living is only suited to people whose characters
have a tendency in this direction. As for the Acariya himself, whenever he left
the forest to live in more usual places in the ordinary forest, his heart
tended to be lazy, careless and over confident and he had little interest in
helping himself, so that the results which his heart should have been getting
hardly ever appeared. He ate more food than when he was living in more rigorous
conditions, and he also slept a lot and was more lazy. Then emotional concerns
began to arise gradually and to increase every day while mindfulness and wisdom
deteriorated and diminished.
Summing up all his characteristics he said: “While
living in places where people normally lived I could see no development or
improvement taking place in myself, and for me to live in such places would be
just waiting for the day when I shall die, without gaining any value from it.
So I thought that if I did not want to die in the manner of a worthless person,
I had better go away and search for Dhamma for the sake of my own salvation.
Having reached this conclusion I made up my mind to go into forests and hills
again where I had always been.”
“The heart that has experienced peace and calm and
which has been bright and scintillating with wisdom, derived from living in the
forests and hills, in caves and under overhanging cliffs, cannot be made to
come and live in conditions where it is cramped and difficult and where no
Dhamma touches it at all. I has got to get back to the forests and hills in
accordance with its nature; and as soon as it does so the heart feels easy and
relaxed in conformity with the pleasant environment, without having to force or
coerce it at all.”
“The effort made in practising the way and the
various attitudes and postures of the body the blend together in harmony; and
the mindfulness and wisdom which used to go hand in hand with the effort, then
arise by themselves without having to call them up or force them to be there.
The tendency to be lazy, to eat a lot and to sleep a lot, all die away by
themselves, and in place of them whatever arises is Dhamma. Then those things
which are not Dhamma – which were so difficult to drive out while living in
ordinary, more civilised places – all gradually drop away and disappear without
any need to use a lot of effort to get rid of them, which one has to when
living in ordinary places.”
“Eating, sleeping, reducing emotional concerns and
striving to promote the way, all change and become harmonious, each being done
in the right order and for the right amount of time – which is very different
from the way it was when I was living in more ordinary places. This made me
think how the task of extracting and getting rid of the kilesas (defilements)
is very much easier when living in the forests and hills than in more usual
places.”
The Acariya said that, going by his own experience
of living in ordinary places, instead of extracting and getting rid of the
kilesas in the way he had been led to believe, he found in fact, that he was
accumulating kilesas in every position and posture which he assumed. This meant
that he ate a lot because craving (tanha) came gently whispering to him that he
should eat plenty, for the food was of good flavour, easily digested, good for
the body’s health, well suited to his nature, - and well suited to the nature
and tendencies of the kilesas! The kilesas liked it so much that they must be
given plenty. He also slept too much, because the kilesas came whispering to
him that he should rest a lot, otherwise he would be tired and weak and would
not be able to strive for Dhamma with his full strength. But when the time
actually came for him to strive for Dhamma with his full strength it in fact
turned out to be the time for resting. In other words, he just went on lying
there without having any fixed time when he should get up – for the kilesas
never made any decision as to when he should get up! And his “striving with
full strength” never showed up at all for him to see it, so that he could say
that he had worked hard for so many hours this day and night. Instead, the
kilesas lulled him to sleep from the time he finished eating his meal until
dusk. He never saw his striving for Dhamma gain power over and penetrate into
the laziness which arose from eating too much food. His thinking and
imagination then increased until they went beyond all reasonable limits, and
all the time in every case, his thought and imagination was concerned with
nothing but the story of craving, the cause of dukkha (tanha-samuddhaya). They
led the way, taking him on a tour through all sorts of buildings, places and
halls belonging to the King and Queen of the three cravings (kamatanha,
bhavatanha, vibhavatanha), all prepared and ready to entertain the tourist who
had eaten so much food his belly was overfull, and to appease his emotional
problems.
Laziness was very much in evidence, for his head
touched his pillow all his cares immediately vanished, and if anyone or
anything came to rouse him up it was quite useless. He said: “Eating a lot,
lying down sleeping a lot, and being very lazy have always been companions that
nobody can separate. Laziness is the most important member of this group and it
gets support from the other two members. Wherever these three comrades go, they
go together, never seperating in life or death. If I was unable to wash them
out and get rid of them, then I would have to go off into the forests and hills
to find a tiger to help me drive them out, as well as using the methods of
taking little food and having few amenities, to bring them under control. For
otherwise I would have gone on like this until I died in their tight grip with
no hope of escaping.”
“In order to overpower them so that their
influence would weaken, I opposed the desires of my heart and went to live in
places where they did not want to go – places where they were afraid. Then in
all ways, the effort I made in striving for Dhamma developed smoothly and
consistently, and whatever way it went, its way was the way of Dhamma and not
the way of the kilesas and craving as it had been when I was living under
ordinary conditions. For under such conditions the kilesas could easily take
charge of me whereas I never had a chance to take charge of them at all.” He
said: “My character is of a type that is difficult to train and discipline and
it was essential for me to find a suitable place and conditions to help in
doing this by forcing it to accept training and discipline in a different way.
Then I would at least be able to breathe more freely without being weighed
down, clogged up and unable to think all the time. Living in the forests, in
the hills, in caves and under overhanging cliffs in the way I have been
accustomed to living is, I feel, well suited to my character and temperament in
that it enabled me to have some calm and peace of heart. For my character is
thick with kilesas and dull in wisdom.”
The Acariya said how when he was still fairly
young, he was very zealous in self discipline, which included fasting, eating
little, wandering about and living in the forests and hills. He never felt easy
in his heart about leaving them to go and stay in more ordinary places as most
other Bhikkhus do, and he only did so when he was compelled to. Staying in
ordinary places showed him quite clearly that if he was ever to make the Path,
Fruition and Nibbana become the wealth of his heart, he must undergo training
and discipline of the most rigorous kind. But if he was to go the way of
submission to the power of craving he would live like an animal without a
master and in a few days he would see the results of its influence quite
clearly. This was the reason why he could not live in ordinary places.
When he tried to practice the way of living in a
forest environment such as those which we have already mentioned, his heart
turned and became peaceful, mindfulness and wisdom which had never been there
became apparent, and steadily, as he went on with his training and discipline,
he came to know and experience things which he had never before encountered.
This gave his heart the encouragement which enabled him to fight those
obstacles to his development as need arose from time to time. Until finally,
staying in such places brought a deeply felt satisfaction, and he saw how they
were the right places to correct those bad characteristics of his, and how they
are also places which become the “Temple of Dhamma” (Vimana-dhamma) in the most
unexpected way.
The Acariya said: “Right up to the present day, my
heart has nothing but praises and gratitude for those places in the forests and
the hills where I lived with ease of heart. I would like to go and live there,
until they become the place of my grave when I come to the end of my life, for
I do not want to die in a place which is all distracted and turbulent. To die
in those forests and hills is to die in peace, joyfully in Dhamma with nothing
acting as a disturbance to pull and influence one, for such things are nothing
but a distracting nuisance. The heart is then intent on Dhamma alone, with
mindfulness and wisdom as its two associates, joyfully searching and examining
with thoroughness and circumspection to get to the causes and the results of
the Dhamma truth which dwells within the citta.”
“The heart and Dhamma have the most intimate and
close association together, so when the time comes that the body and its parts
lose their strength and continue to deteriorate until they are abandoned and
left to go their own way in accordance with the truth of what they are, if then
one has circumspect mindfulness and wisdom in everything, both inwardly and
outwardly, one is oneself entire and complete. Then there is no need to go and
pick up and borrow what is called “oneself”, from the conventional relative
world, which one puts on and wears, to become a “man of the world”, which is
the “way of the world” everywhere. Then one can let go of this burden – the
khandhas – that one has struggled with and carried about all the time, by
relaxing and letting them go their own way quite naturally. One lets the
fundamental elements of the khandhas revert to their own natural state –
“analayo” – free from attachment. This is “wealth” for whoever can do it and he
will guard his “Analaya treasure”, and whatever his history has been, this will
just be the end of it. Why then should he go about searching for things to get
involved in any more, when they would only give rise to more trouble and
confusion? For the truth is that the kilesas are at an end, for they have all
been driven out of the heart, and since that moment all concerns have ceased.”
This is how this Acariya praised the virtues of
living in forests and hills for one who has the same type of character and
temperament as himself. He always gained calm and happiness of heart from the
forests right up to the present time and he never became tired of them.
This conforms to the teaching that the Lord Buddha
laid down for Bhikkhus who have just been ordained, thus: “Go out and find a
quiet and secluded place in the forest under the shade of a tree for instance,
where you can strive to practice the way.”
This Acariya has the faculty of being able to know
and see all sorts of things in the realms of the gods which the human eye
cannot see, for example, the Pretas, Ghosts, Devaputta, Devadhita and the
Nagakings. His way was very like that of Venerable Acharn Mun, and whenever the
opportunity arose they would talk Dhamma together about those beings who have
subtle, Deva, bodies. It was wonderful to listen to and quite absorbing, so
that one wanted them to keep on talking for a long time. It was even more worth
while to hear when they talked about the Devas who came to listen to Dhamma
talks and who asked questions, because both Acariyas knew what the other was
talking about without any danger of misunderstandings arising. This is much the
same as people who have learnt a particular branch of knowledge who can talk
together about the subject without difficulty.
It seemed that this Acariya was quite an expert in
his understanding and knowledge of those who live in the realms of the Devas.
When I asked him questions about these realms, he gave detailed answers which
were wonderful to hear. Thus, for example, when asked about the Naga-kings, he
said that these Naga-kings have great supernatural powers. When they came to
see him they came in all sorts of different bodily forms (kaya-nimitta), and
one time the Acariya asked one of them to demonstrate his ability for him to
see. The Naga said that to produce bodily forms of various different sorts is
not difficult for the Naga-kings and they can make the body appear in any form
they want. Then he proceeded to display various different forms which the
Acariya saw right there. He told the Acariya to just keep watching and he
disappeared for a short while. Then the Acariya saw a white robed lay fllower
(upasaka) walk up to him and when quite close this form suddenly disappeared,
then he saw a hunter complete with his weapons come up close to him and
disappear. After that a large elephant appeared coming towards him, and so on.
The Naga said that in whatever form he wanted to appear he could appear just as
he wanted, whether it was that of an elephant, a person or anything else and he
could do so almost instantaneously.
Concerning the Naga-kings ability to release
poison, the Acariya said that once when he was wandering with Venerable Acharn
Mun near the Mekong river, in some places where they stayed there were ponds of
clear clean water which should have been good for drinking and bathing. But
Venerable Acharn Mun would not let them use the water at all, for he was afraid
that the Naga-kings had ejected poison into the water and that if they used it
for washing or drinking they would get sick with fever, making them generally
unwell and increasing their difficulties. Acharn Mun said: “This is because
this group of Naga-kings do not yet any faith in or respect for us. They have
been competing to gain superiority over us for several nights already, but
before long their conceited views will die away, for they cannot stand against
the Dhamma of the Lord Buddha. This group of Naga-kings still have no faith
either in Buddhism or in us and they think that we have come here to contend
with them and to drive them away from this place. This is why they have reacted
by contending with us for several nights, but I am not interested in the way
they react, for I have complete certainty that evil was never able to defeat
virtue, and this Dhamma teaching, as with all others which the Lord proclaimed
from the day of his first teaching to the time of his entering Parinibbana, has
never changed or altered. Because this is a ‘Dhamma Truth’, complete and
perfect and cannot be altered”.
This Acariya knew what it was that Venerable
Acharn Mun was warning them about because he knew a lot about this group of
Nagas and had also talked with Venerable Acharn Mun about them. But before long
these Nagas gave way and took the “Refuges” (Sarana) with Venerable Acharn Mun,
and they offered protection for the safety and convenience of the Bhikkhus,
just as he had predicted. After the Nagas had gained faith, submitted to
Venerable Acharn Mun and taken the refuges with him, he asked them saying: “Why
did you release poison into the water which is of value to everyone, both
people and animals? Were you not afraid of the evil kamma you would make when
the water poisoned those who take it? For the Naga-kings themselves must bear
the responsibility for this evil, and there is absolutely no way to escape from
it, this being the law of kamma as it has always been. Because the results of
kamma have power beyond that of all the Naga-kings everywhere, and if the
Naga-kings are afraid of evil, afraid of kamma and afraid of falling to hell,
they should go and remove that poison from the water in those ponds and turn it
into pure water as it was before. Neither I, nor any of the Bhikkhus, have touched
that water so far, because I knew perfectly well that the Naga-kings had
deliberately put myself and all these Bhikkhus into the danger of drinking and
using that water.”
At this point the Naga-kings submitted completely,
or this was just what they had in fact done. They had not told Venerable Acharn
Mun anything about the poison but he knew of it from his own internal intuitive
knowing (nana) and they admitted that what he said was true. After this they
hurried to draw the poison out of the water in the ponds until there was none
left, and then they came back quickly to tell Venerable Acharn Mun. At the same
time they invited him and all the Bhikkhus to use the water freely without any
fear of danger. This is how the Naga-kings who were conceited and contended for
superiority with Venerable Acharn Mun, turned round and submitted themselves to
him completely. They also dedicated themselves as his followers, learning the
Truths of Dhamma from him with enthusiasm and strong faith from then on. As
soon as Venerable Acharn Mun knew that the Nagas had given way and removed all
the poison he told the Bhikkhus that they may use the water to drink and to
wash in from then on.
Venerable Acharn Mun considered this Acariya to be
very precise and thorough in his knowledge of subtle, mysterious things, such
as the Naga-kings, and it is hard to find any of his followers who could equal
him. Venerable Acharn Mun always taught the other Bhikkhus how they should
behave in relation to those of the Deva realms. For instance, when they went to
stay in some places, almost every day beings of the Deva realms would come late
at night to hear Dhamma from him, when it was quiet and peaceful. He had to
point out to the Bhikkhus that they should be careful of their behavior and he
told them to lie down and rest in the early part of the night. Once it had
become late at night they should get up and get on with their striving for
Dhamma so that when all the Devas come they will be able to salute and pay
homage to us and to admire the zeal of these Bhikkhus, all of whom would be
practising the way and doing their meditation practice when they come to visit
us. We should not let them find us in an attitude of sleep, for it is lacking
in mindfulness and is likely to give rise to unseemly mannerisms. The Devas
often used to complain to Venerable Acharn about Bhikkhus who were asleep and
had no manners. But although it may not be possible for one who is asleep to
have mindfulness to control his behavior, it is within the ability of the Bhikkhus
to avoid this by not lying down and sleeping at those times when the Devas
usually come. Therefore Venerable Acharn told them to rest and sleep before the
time when the Devas come. The Bhikkhus
then made an effort to do what Venerable Acharn had told them and there
were no more complaints from the Devas. As for any of the Bhikkhus who had the
ability to receive the Deva guests, they would do so in the same way as
Venerable Acharn Mun did. But those who did not have this ability would go on
practising their samadhi meditation when the Devas came.
Venerable Acharn Mun and the foregoing Acariya
both said the same thing about Devatas in that they have characters which are
quite individual, in the same way that people do. Some of them liked to hear
the Dhammacakkapavattana Sutta, some the Karaniyametta Sutta, some liked to
hear the Abhidhamma in other words “Kusala dhamma, akusala dhamma…, “ which the
Lord Buddha taught to his Mother in the Tavatimsa Heaven. Some liked to hear
the Aparihaniyadhamma Sutta and some the Mettabrahmavihara Sutta, in fact more
of them wanted to hear this Sutta than any other. The different groups, levels
and realms variously liked different Suttas depending on their individual
characteristics and there were so many different ones which they asked to hear.
However, I will not attempt to make a list of them, for I have not come across
nor looked into all the Suttas which the Devatas wanted to hear, so I cannot
let the reader know about them, and I must ask you to forgive me for this. But
wherever this Acariya went to stay in the hills and forests the Devatas always
liked to go and associate with him in the same way as they did with his Acariya
-Venerable Acharn Mun.
Sometimes the Acariya stayed with the Rishi
hermits who practised their way in caves in various locations far away from the
turbulence of society, and generally four or five kilometres or more from the
nearest village, and deep in the hills where nobody goes. For these Rishis do
not have the tradition of going pindabata as the Bhikkhus do and they cook and
eat their meals themselves, alone.
When the Acariya went to stay in a cave close by,
he went to the Rishi for pindabata, and that day the Rishi cooked curried beans
and gave them to him with great joy and gladness of heart. The manner in which
this Acariya related this story was very funny but we will not elaborate it
here. The Acariya said he was very hungry and tired having walked three days
through wild country and he had eaten very little while travelling. For in
walking through the forests and over hills he came across the occasional small
village composed of only three or four houses where some forest dwellers lived
who knew nothing about Buddhism, and he had to rely on those people to give him
enough food to keep him going. So both because he had walked very far and also
gone up and down many hills, his body was quite exhausted and he wanted food
much more than was normal for him. So as soon as the Rishi had finished cooking
the curried beans and given them to him he ate the lot until his bowl was
clean, both the curried beans and the rice, for that day he left nothing, not
even any bits sticking to his bowl. But having eaten, instead of feeling
strength returning to his body, he felt increasingly weak and tired and he just
wanted to lie down and sleep, for the food that the Rishi had given him was
quite delicious. Meanwhile the Rishi was very pleased and happy to see him eat
all of it, for what he had done seemed to be absolutely suitable to the
occasion, without any thought of the situation and what might come of it. As
soon as the Acariya saw his condition was not good he went to a place where he
could walk cankama and walked, until the afternoon after which he rested in meditation
practice.
While he was sitting practising samadhi, his citta
dropped into a state of calm and he heard the sound of gongs and drums of the
Devatas who were expressing their appreciation for the fruits of metta which
they had received from the Acariya. They were also glad about the gift of food
which the Rishi had made to him when he was very hungry, for the merit and good
which he had made was exceedingly great and beyond calculation. So these
Devatas were overflowing with delight and thanksgiving (anumodana), for it is
very rare that a “holy” man, complete in moral behaviour and Dhamma who is
worthy of respect and veneration and makes one glad at heart, should come and
favour them. They were truly glad about the fruits which had come from him so
they all came to express their satisfaction and thanksgiving and asked that
they may share in this merit by their act of thanksgiving.
This was how the Devatas who lived round those
hills all expressed their gladness at the gift which the Rishi had made through
the Acariya who had been so hungry and had eaten a lot. They came so that he
should be a witness to their gladness and they also asked him to tell the Rishi
about this and to express their thanks (anumodana) to him. So early that
evening, he took the opportunity to talk Dhamma with the Rishi, and speaking in
an indirect manner he said: “This afternoon I dreamed that a great company of
Devatas came beating gongs and drums to give thanks for the great merit which
you made in giving food to me this morning, and they also asked for their share
of merit which comes from the thanksgiving. You must have gained a lot of merit
for all these Devatas to come and give thanks and to ask for a share in it as
well.”
Hearing this, the Rishi put his hands together and
raised them above his head in appreciation and agreement with the Devatas, and
he expressed his admiration of the Acariya, saying: “You must be very skilled
in the ways of intuitive knowledge (nana); for if you were able to hear the
sounds of the Devatas showing their appreciation by this thanksgiving while you
were merely sleeping in the middle of the day, how much more skilled you must
be at other times when you are not asleep. I have no doubt about this for I
have had great reverence and faith in Venerable Acariya since I first saw you,
and for this reason I have done whatever I can for you gladly and willingly, so
when I saw you eat a lot of that food my gladness and joy was boundless. Can
you tell me where these Devatas live so that they were able to know that I had
given food to you and then make their thanksgiving, and also to ask for a share
in the merit from me? And why have I never seen them display themselves all the
time I have been living here?”
“These are the Rukkha Devas (Devas who dwell in
trees) and they live not very far from us. This morning when I was doing the
thanksgiving, “Yatha… Sabbitiyo…,” they also heard it and responded with their
“Sadhu”; but if we are not aware of them it seems as if there are none of them
anywhere around here at all.”
The Rishi was very interested in the story of the
Devatas coming to make thanksgiving for the “dana” which he had given and asked
the Acariya to tell him more about it. The Acariya then devised a way to get
this Rishi to practice meditation, and also, so that he himself may have time
for his own meditation practice without having external things coming to bother
him too much. So he said to the Rishi: “In order to see the Pretas, Ghosts,
Devaputtas or Devadhita you must look with the internal eye, the eye of the
heart; and in order to be able to know all these other forms of existence with
the internal eye you must be dilligent in practising meditation. Examine the
thirty two parts of the body in detail with wisdom. And when you do samadhi
meditation practice, keep your attention on your breath, or on the word
“Buddho”, just that, and don’t let it get caught up with anything else. When
your citta becomes calm by either of these methods of meditation, you will be
able to see the Devata for yourself without having to bother other people by
asking about them. But if you are lazy in doing your meditation practice you
will not see any Devatas, nor will your heart become calm and peaceful.
To see the Devatas, who have Deva-bodies, you must
see with the
Deva heart – in other words, you must use samadhi
meditation as the
means of doing this. If one does not have the
means of doing this,
there is no way in which one can know or see the
beings of these
realms.”
After giving this explanation, the Rishi felt eager to practice
this way so
that he may come to know and see the Devatas. Then
this Acariya took his leave and left him so that he could get on with his own
practice. Late that night the Devatas came to visit him to ask about the Rishi
and his desire to know where the Devatas lived, about his desire to practice
meditation so as to know about the Devatas and also how the Acariya had taught
him. So the Acariya the explained to them what he had taught the Rishi.
The Acariya did not stay very long with the Rishi
even though he had such great faith in this Acariya and was also very attached
to him and did not want him to go.
Once this Acariya was staying in a certain place
in the forest with two other Bhikkhus. Later on he heard from the villagers
that close to where the Bhikkhus were staying, they had buried the body of a
woman who had died in an abnormal way – the villagers called it a “violent
death”. This woman who lived in the forest was pregnant and she was ignorant of
the necessary care and attention required in giving birth to a child and she
was left to her own devices and died in a sorry state. This is what they told
the Acariya, but to start with, none of the Bhikkhus knew about this woman.
When the Acariya practised his meditation, the
ghost of this woman came to bother him nearly every night. He explained that as
he understood it, ghosts and people have very similar characteristics in regard
to the sexual cravings that exist in the hearts of all beings in the world.
(The writer apologises for bringing in this subject matter, but it is necessary
for understanding the true basis of what happened.) He said that he saw this
quite clearly when he went to stay and practice meditation in that forest with
the two other Bhikkhus. As soon as night had come, whenever he entered into
meditation he would see the ghost of this dead woman coming to him and
displaying all the suggestive things of her sex to him all the time. But his
citta was too strong for her and she could not do anything to overcome him.
Sometimes this ghost appeared to become much more active than normal, almost as
if it was going to try to rape him to satisfy her heart’s craving, but she had
no way to get him. He developed metta in his citta toward her but she would not
accept it, for all she wanted was the satisfaction of this emotional state of
craving (arammana). When he questioned this ghost, she answered quite
truthfully without any deception, about how and why she died, which was later
confirmed by the villagers.
It was after this that she tried unsuccessfully to
do these things to him that he asked her what had happened to her. She told him
that when she was alive as a human being her marriage had broken up and her
husband left her for someone else. This had upset her very badly and when the time
came to deliver her child there was nobody to look after her and give her
medical attention. It was then that she died with her child still unborn. This
was the same story that the villagers later told him. In fact he asked the
villagers about this ghost because of its improper behaviour and because he
would always see it when he entered samadhi.
He said that this ghost was quite vicious. When it
could not get its way with the Acariya it turned its attention to the two other
Bhikkhus by acting as if it would rape them while they were asleep. They
shouted out in their sleep, so loud that he could hear clearly what they said.
“You are a woman and I am a Bhikkhu, how can you expect me to act like a lay
person – I don’t want it – you must go away now quickly before you make worse
kamma that you already have and go down to hell. Venerable Acharn! Help me!
This ghost of a woman is trying to rape me! Come quickly! Help!” This is the
kind of thing they were saying but very loud, even though they were still asleep.
Like someone shouting out something to let us know. The Acariya who was just
coming out of his meditation practice after contending with the ghost, turned
his attention out beyond himself and heard these strange noises quite clearly.
So he quickly went to the Bhikkhu who called for help and woke him up. When he
was asked what had happened, he said that in his sleep he saw a pregnant woman
coming towards him as though she would rape him, and she would not listen
whatever he said to her so he called to Venerable Acharn for help and he was
woken just in time. The Acariya said that he had never come across anything
like this before and the whole incident was very strange. The two Bhikkhus both
of them had the same kind of dream, but not on the same night. And both of them
called for help to the Acariya when they became afraid that the ghost would
make them lose their chastity (brahmacariya) as Bhikkhus, and they called out
loud and clearly. One night one of them called out, the next night the other
one did the same thing and it went on like this. The Acariya was also disturbed
in his meditation practice, but the two other Bhikkhus were disturbed almost
every night.
The Acariya said that the problem with this kind
of madness is that it will not let its obsessed victims give way and receive
any of their share of blessings and metta. They are so completely obsessed by
their desire that they know no shame, which makes their thoughts go into
strange and wrong ways, and this is the case quite regardless of their realm,
world or form of existence. If such a shameless obsession should take
possession of any being anywhere, that realm or world is bound to be of a
nature similar to that in which the ghost of this woman lived and behaved in
that way towards the Bhikkhus.
I asked, “When the ghost of that woman was acting
in bad, improper ways, what did it actually do?” The Acariya replied in a
manner as if he was still angry with the ghost: “ Do you want me to display
everything in detail to you – like a boat on dry land? What I have already told
you is enough to make me want to bury my head in the ground and I cannot go and
reveal everything like someone taking off all his clothes. I am not shameless
like that ghost who can speak without any sense of what is seemly and proper;
and is it not enough simply to use the word “rape”? What else should one say?
Surely everyone should understand what that means quite clearly, whether it
concerns a ghost or a human being.”
I then asked another question. “Did the other two
Bhikkhus not know about the ghost from their samadhi meditation? If so, why
should this ghost go and bother them when it was time for sleep – when one
wants no pleasure more than a good sleep?” The Acariya replied: They did not
say whether they knew about it or not all they did was to shout out in the
middle of the night so that I could not stand it and had to go quickly to help
them. When they woke and I asked them about it, all they said was that the
ghost was tying to rape them.”
Again I asked: “How long did you stay in that
place?” He replied: “We stayed there for several months and the reason why I
decided to leave the place was because the other two Bhikkhus did not want to
stay there. They said they could not stand this ghost’s persistent efforts to
have its way with them, so we had to go elsewhere.”
I asked: “Does not the ghost which caused all this
trouble belong to the realm of Pretas, who should be capable of accepting
shared merit (punna)? Why then was it not glad to accept its share of merit
when the merit of someone’s good actions are shared out to other beings?” The
Acariya replied: “I really do not know what group of beings it belongs to, in
fact all I know is that it acted only in its own mad way, having no interest in
anything else at all.” After this he smiled and said further. “I was sorry for
the other two Bhikkhus who were still very young. They practised the way well
and they were very intent on Dhamma, but they could not relax and stay there
with an easy heart because of this thing which came to trouble them. At night
they seemed to be very uneasy with thoughts of “dukkha” and desire in both of
them. When it was time to sleep they both were afraid of the ghost and how it
may harm them in the same way it had already done so. So they did not want to
go on staying there and we had to leave.”
I asked: “Does this sort of thing happen only to
woman, or can men also become like this when they die?” The Acariya replied:
“Let us just think in terms of sexual craving (raga-tanha), which not only
afflicts women, or men, or Bhikkhus or Samaneras, or Pretas and ghosts, or
Devaputtas and Devadhitas; for it is the leader in bringing harm to all of
them. It never readily submits to being the servant of anyone and so it does
not accept that there is anybody over whom it cannot be the boss and cannot
order them about, for it is the one that orders them about. Therefore both men
and women are equally susceptible. But in regard to this incident, I merely
related what happened without any thought of blaming or criticising women and
saying that they alone were bad. For if the situation was reserved and a man
acts badly; or his ghost should appear to any woman or to one who practices
meditation acting in a way comparable to the incident which I related, she
would be bound to talk about it in a similar manner. If anyone says that we, or
they, speak in a disparaging way about spirits (vinnana) of women or men, it
will be no more than his own ideas which we cannot stop.”
“As for sexual craving (raga-tanha), we should not
take much interest in how it effects the ghosts and Pretas and other such
beings. It would only waste a lot of time to know what they are all like and
how they react to it. We human beings are the clever ones, and clever enough as
women and men also, and even though we may not display anything outwardly we
are still clever internally. For instance, the difference between the way
things were when I was young as compared with the way they are nowadays is
enormous, as different as the sky and earth. Look for yourself, there is no
need to go and talk about it both outwardly and inwardly, for the change has
taken place just due to this – sexual craving – and it has almost reached the
point where the whole world is ablaze with it. Because when one person who is
bold faced and brazen makes a point of showing off his cleverness in this
direction, then other people pick up these ideas and they also show off their
cleverness, and this spreads more and more. So the world becomes more disturbed
every day, because there is nothing good or beneficial that comes from this
senseless display of vanity. Under normal conditions sexual craving is volatile
and rather like a dangerous object such as a weapon or poison which can harm
and kill. But when they think of it as being fun and play with it and praise it
as being artistic or modernistic, saying how good it is, and then go and
display it to the world its powerful influence will spread, because all of them
have sexual craving in them, and it can cause the break-up and destruction of
the world. Take a look for yourself! But if you don’t believe it you can try it
out. You will soon see for yourself quite clearly just how powerful its
influence is. But there is no need to talk much or to look far away, for it is
there to some extent in the hearts of almost everyone and it shows itself
outwardly for us to see how malignant it is, quite obviously. But why should
people go and promote it so that it develops and becomes so powerful that it
ruins themselves and destroys the world? This is why the wisest of men have
always taught people to be very cautious of it and to restrain and overcome it.
This will at least bring some peace and calm in those groups who do this,
enough for them to relax and breathe freely.”
“You asked me about this so I have talked about
it, but please do not think that I am blaming or criticising anyone. For I also
have been afflicted by it and have sought for it and roused it up enough in the
past for me to know without doubt that if I should search for supreme happiness
and satisfaction I must do so in quite another direction. Otherwise it would
have kept whispering to me and dragging me down to hell all this time and every
day for the rest of my life. Don’t think that it will lead you to the peaceful
Dhamma which is a state of calm and tranquillity. If you look for the baneful
side of sexual craving you should be able to see it because in itself it is
entirely baneful, and it also dwells within the hearts of each one of us. If
then you are still unsure of it, what else can I say?”
The Acariya said that the ghosts and Devas have
the pretentious wiles and ways of sexual craving quite as much as human beings,
but this is not so in all cases. There are some who are bold to the point where
they display their sexual craving quite openly in the same way as people who
are given to this sort of thing. Sometimes a Deva would make a display of
enticing mannerisms and ways and even going as far as grabbing hold of the
Acariya saying she loved him very much. Then he had to point out and explain
the situation until she understood, after which she would not act in the same
way again. “But,” he said, “Going to the extent of grabbing hold of someone –
this makes one think some! One should expect that beings in two different
realms and states of existence would not be able to love and care for each
other in the manner of emotional attachment (arammana). But this showed me how
sexual craving is no respecter of persons, for it can make attachments anywhere
that there is the opportunity and the appropriate situation. When this sort of
thing happens, my gross, physical body is not apparent and I feel no awareness
of it. It is probably a Deva body that is known, seen and felt by the Devas and
this is what arouses whatever it is in the heart of the Devata. This reaches
the point where she makes a display of her love openly without any shame –
which is worse that the way of good people who have a proper sense of shame.”
This kind of experience is often found amongst
those who practice the way. But generally, they are not ready to talk about it
to other people, except to those who also practice the way; or to someone whose
character they know well and can trust; or to one who has come across such
things.
Some of the Bhikkhus who go far away into the
hills are likely to be protected by a Devata who keeps close by him, although
the Bhikkhu who the Devata has become associated with can know about it. But
they make no ostentatious show to spoil it, like people in the world who have
gross physical bodies. For they come with good intentions, faith and respect,
and with a genuine desire to do what is meritorious and virtuous for the
Bhikkhus. There are times when such a Bhikkhu may fast many days until his body
becomes weak and exhausted although his heart is still strong and bright. The
Devata seeing this feels sorry for him and may want to give him some physical
strength. So the Devata asks permission to help him by giving him some Deva
food. This Bhikkhu saw what he understood to be Deva food in the hand of the
Devata, which she had brought with her. It looked like an off-white chalky
powder, and this, the Devata told him, was the food of all classes of Devas.
The Devata then asked if she could give him this food by rubbing it very
lightly over his body so that the nutritive essence of this Deva food should
permeate all parts of the body very quickly and give it strength, like one gets
from eating ordinary food, or more so. The Bhikkhu felt that he should not give
permission, for he was afraid that he may be breaking some of the rules of the
Vinaya. Because it was already late in the afternoon and the Devata was female
and she had come on her own, and if anyone should chance to see them, they
would at least criticise him even though it may not be a fault against the
Vinaya. Even worse, they might think that she was a real person and blame him
in the way of the world, saying that a Bhikkhu and a woman were living together
in a cave in the desolate hills and there was no other man anywhere about to
act as a chaperone. The Devata who has a Deva body would then be taken for a
woman who was making advances to a Bhikkhu. The whole thing may get blown up
into a scandal which may cause a lot of damage and trouble, even though in fact
there would be nothing between them which was not proper and pure.
With this reasoning he would not let the Devata
touch his body, not even to rub the Deva food over him. But the Devata was
insistent, saying that no harm would come from the association with a Devata at
all because the body of the Devata is a Deva body and the food which she had
brought to give him strength was Deva food and there is nothing in it which
would contravene the Vinaya and cause him any trouble. As for seeing and
hearing each other talking together, it is a case of the heart at the level of
the Devas seeing a Deva body and the Deva hearing listening to Deva sounds, and
it has no connection with the gross physical body, physical seeing and ears
made of skin in any way that would be an obstacle to you and the Vinaya at all.
The Devata said that she had come to serve him and help him in the hope of
making merit and developing her virtue through this Bhikkhu who was so resolute
and intent on Dhamma, and that she had not come to harm him or Buddhism at all.
“You should please have metta and agree to let me have the share of the merit
which I ought to get through you, as to be a condition for the promotion of my
future births and becoming; and to cause my development and gain in the present
and future to increase by this good action.”
The Bhikkhu replied by saying: “While you are here
with me, whether I shut my eyes or open them, I can still see you. Other people
have eyes and if they are not blind they can also see us sitting here. What do
you think, would this be proper and in character for a woman, the two of us
together like this? Please think well about it before doing anything.”
“What you see here, you see with your heart and
eyes which are supported by Dhamma, in other words, you have samadhi and nana
which enable you to see easily and clearly.” The Devata explained: “Even though
you may use your physical eyes to see me, the seeing still comes from the
internal nana which helps them and enables you to see as if your physical eyes
were seeing. Because it is just your internal eye which enables the physical
eye to see Deva forms and if you did not have nana within you to aid your
seeing you would never be able to see the Deva body of a Devata at all. In
order to give you confidence that you have no need to be afraid of anyone
coming and spying on this Devata who is sitting with you I can give you
complete assurance that apart from yourself alone, even if people came here in
thousands they would not be able to see me at all, not even one of them. I have
the power to prevent the ordinary person from seeing me and this is not
difficult for me to do. The only exceptions are those who have Dhamma within
them, and nana which enables them to know, and for these people I have respect
and reverence and I have no ability to prevent them from knowing. But also, you
should not think that this Devata is a supernatural being who has come from
some mysterious place, for I have come from the realm of human beings who love
the way of moral behaviour, who love Dhamma and who are always glad to make
merit and make gifts of whatever is appropriate and who have these qualities as
their habitual nature. So whenever I come across anyone such as yourself who
practices it, and however much or little I develop it is all merit and virtue
and becomes part of my conditioned characteristics. You should therefore agree
and help me with metta to do whatever is proper and right. I would not dare to
do anything which is not allowable for a recluse, for good and bad arise from
kamma – the actions which one does oneself – which I understand well and
respect and I do not go against. But what I have been pleading for you to
accept this entirely within the realm of Dhamma; it is not a matter of Vinaya
and there is nothing of the way of the world in it. Like when you give Dhamma
talks to us Devatas, it makes no difference as far as the Dhamma and Vinaya are
concerned whether there is only one person listening or however many listen.”
The time when the Devata and the Bhikkhu were
talking to each other was the time when he was in samadhi practice and not at
any other time. But when he said to the Devata that when she came and sat there
with him, he could see her with his eyes closed or open, he was referring to
other times in general when he was doing other things and he was still able to
see and know such things by means of his own special ability. Therefore, the
reasoning which the Devata used in asking him to accept the Deva food was
within the bounds of what is reasonable and proper, because it is limited entirely
to the affairs of the heart (mind) which is in samadhi meditation. Where the
Bhikkhu questioned the Devata and they talked back and forth, all of this took
place in samadhi and in accordance with Dhamma. But action done in the attained
state of samadhi (samadhi samapatti) are not within the scope of faults against
the Vinaya rules.
It seems that while this Bhikkhu was in samadhi
that afternoon, the Devata in fact rubbed this Deva food over his body. But the
body which the Devata rubbed was his body in samadhi and not his ordinary body.
When the Devata rubbed this food over him he felt much lighter than normal in
samadhi, and when he came out of samadhi his body felt light and buoyant and
much stronger than usual – as if he had eaten food that day.
This Bhikkhu said that some days he was able to
see the Devata all the time, without having to enter samadhi.
But the seeing of Devatas in samadhi or with ones
physical eyes at other times is always likely to be self-deception and false in
someone who is just beginning to train themselves in the early stages of
meditation. Therefore, even those who are naturally endowed with such abilities
and may at times see various things must be cautioned by their Acariya, who
should insist that they do not let go and let the citta go out and get to know
things in the way they have been used to doing this. They must wait until they
have become sufficiently skilled at entering and leaving samadhi, and they
understand what to do and how to react to the various things which are experienced,
knowing well enough what is genuine and what is false. Then when the time is
appropriate to let go, they may do so to some extent, but not in the manner of
letting go of all self control and having no consideration for what is right
and wrong, good and evil which may become involved with this type of samadhi.
Amongst those who practice meditation, there are
some who see Devatas that come from their own delusions in this way, but if
they are intent on Dhamma, not proud and conceited in this ability, nor
believing it to be something special in them, and they do not deludedly go
after these things which they experience, then it is not difficult to cure. But
what is difficult is the type of person who tends to be haughty and boastful.
As soon as he comes across any of the above phenomena, one fears that it will
become a chronic disease and he will not be the least interested in taking any
“medicine” to effect a cure. Rather he would try to spread germs so that the
disease becomes widespread, causing harm and loss to others who do not know nor
understand about this things, nor about their tricky deceptions; and this
disease is a type which one should be very much on guard against. I am not a
knower or seer of the Devatas, Pretas, ghosts and other such things, but if
someone comes and talks about them in an effusive extravagant manner, without
any “steering wheel and brakes” to retain some control I feel afraid and
concerned. Because, generally speaking most people are susceptible to this
“disease” and as soon as the “germs” of it enter their system, there is fear
that it would spread and increase and get out of hand.
In order to combat this kind of disease
effectively one must ask the help of someone who is Acariya and who understands
well about this sort of thing, as well as the way of samadhi and wisdom and
other thing also.
If anyone goes to him and talks just a little
about this sort of thing, he will know immediately whether it is genuine or
false, and he can point this out clearly and cure the trouble straight away,
provided that this person is interested to listen for the sake of learning the
truth of Dhamma and its ways. Then he will be able to practice the way rightly
by following the Acariya without losing anything at all. But what is frightening
is the way that some people grab hold of anything that comes and passes by them
and then hold onto it as their “valuable possession, absolutely genuine and
true”, without considering whether it is really true or false. This kind of
“true thing” is then capable of causing endless disturbance and loss both to
the person himself as well as to others, and because of this such “true things”
are most frightening to those who have experienced them and gone beyond them.
So those who practice the way should use mindfulness and wisdom to be well
guarded against such things, and they must not let such “true things” as these
be able to arise. This means that they will know all aspects of the way of
practice with circumspection and they will be a blessing to themselves and to
the whole field of Buddhism.
This Bhikkhu who had the Devata coming to look
after him could tell the most fascinating stories and I enjoyed listening to
him. He talked of a time when he had gone for a period of meditation practice
to a place where he was dependent on two or three families of farmers and every
four or five days he would go pindapata to them and would eat one meal and that
was all. But it seems that his meditation became progressively deeper without
any slackening. He did his meditation both in the day and at night with equally
good results, but it was rather hot during the day and at night it was cool and
pleasant and the citta was able to go down into complete absorption in the
realm of samadhi, and to remain there for several hours at a time before
arising out of it. If he thought with sympathy of the Devatas, late at night he
would withdraw from samadhi to some extent and look around. If he saw that some
of them had come he would receive them for a while, then afterwards he would
turn back towards samadhi again, as was his way, until the time came for him to
withdraw from it. After that he would investigate and research with wisdom
until he finished whatever he was investigating. The total time spent in
samadhi at night was four to five hours each time whereas during the day it was
from two to four hours, and in addition he would walk cankama after doing
samadhi meditation. This was his regular routine, but he was not much
interested in the amount of time which he spent, for the effort which he put
into these various aspects of Dhamma were his chief concern. He said that
whether he ate food or not he did not feel hungry, although there were some
mild reactions from the body, but not enough to bother him and cause trouble.
When the Devata talked about him being hungry it was just her assumption. For
himself, he had no concerns about being hungry because he was absorbed in the
Dhamma which was in touch with his heart all the time – which was a more subtle
nutriment than any other kind of food.
This Bhikkhu said that sometimes he could see the
Devata in the middle of the day sitting on a rock politely watching him about
twenty yards or more from him. Sometimes in the middle of the day the Devata
would come up to him quite silently, as she did on the day when she came to ask
permission to rub the Deva food over his body. At times he would see the Devata
who had come to sit only about four yards away from him. He could see her quite
clearly as if he were using his physical eyes, but when they were closed. At
that time his citta was only slightly calmed down and he should not have been
able to see her. Because the citta which is going to receive guests from the
Deva realms must normally be in a deeper state of calm than he was in then. Sometimes
he felt strangely disorientated and he had to ask the Devata: “Have you
produced a gross bodily image (nimitta) now, like a human body for I can see
you clearly both with my “heart’s eye” and with my physical eyes, in the way I
see other things in the world?” The Devata replied: “I can create a subtle body
or a gross body without any difficulty at all.” “And this image that I see, is
it a gross body or a subtle body?” he asked. “This is a gross body” she said.
“Then what if someone else should come here and see you?” he asked. She
replied, “I have made myself visible to you alone as I told you earlier, you
need not be afraid.” But this conversation took place via the heart and not at
the level of ordinary speech.
The Devatas are able to recall their actions in
the past (lives) (pubbenivasa) in the same way as those Bhikkhus who have the
ability in this sort of thing. In this case the Devata told this Bhikkhu all
sorts of things about her past and the things she had done. But regretfully we
must pass over this because I cannot remember all the things that happened.
The above account has been included here so that
the reader may think about how the citta which has been continually taking on
this or that form of body throughout endless past realms of existence and
lives, never has any time when it can stop and rest from this however it twists
and turns about.
But there are some people who deny this and say
that death is the end and one is then annihilated. In one who believes this,
annihilation and the truth which is that one is not annihilated, contradict
each other in one and the same person. But who is it that has to accept the
results of his past actions, and who is it that gets the truth which is
unalterable, coming back on him apart from the one who denied and the one who
accepted the truth. There is nobody else to take on the results of each ones
past – which are those of birth and death – for this is bound to be the destiny
of beings in this world, each for itself. The happiness and suffering which
each one has within the span of each life – between birth and death, is just
the destiny of each one who is born and dies and who must accept it themselves.
The words, or the opinion which says: “death is annihilation”, or “death leads
to rebirth”, are not what will bear the result in place of oneself so that one
can take heart and feel easy about making these assertions without any thought
of what in fact is the truth of the matter.
The practice of training and developing the citta
(citta bhavana) is the way to get to know about oneself, and most especially to
get to know about birth and death which are inherent in oneself. This is far
better than any other methods for determining the truth of this matter, for
other methods only tend to waste time without getting to the truth that
convinces and makes one restrain ones heart from indulging in all sorts of
wayward and playful thoughts which are pointless and cannot lead to the truth.
The one that has to accept being born again after death is the heart; and conversely,
the one that some say is annihilated after death is also the heart.
This “heart” is the most recondite thing and quite
different from all other things, and this ought to be verified by the way of
citta bhavana, which is the best way to enable one to see with certainty what
in fact happens. In doing this, the important thing is to get the citta to go
down deeper and deeper steadily, until it reaches its original ground. Then one
will be bound to know about oneself for sure, both about birth and about death
and also about not being born and not dying, all of which are to be found in
the sphere of this same heart. As for being annihilated when one dies, this is
not to be found anywhere within this heart which goes touring about. Nor in the
Dhamma of the Lord is there any mention of annihilation upon death to be found
in the heart. When one practices citta bhavana one never comes across anything
about the citta dying and being annihilated, for if one comes across anything
at all it is always and only about death being followed by birth. If the citta
gets to know all about itself it will come across “no-birth” and “no-death”
within the citta. But never death and annihilation.
Yet there is that within us vigorously denies this
and it is not interested in searching for those causes which are there within
each of us and which are proclaiming themselves openly all the time. The
important thing here is that, if the heart, which is the leader, refuses to
investigate the ways of those basic causes which it should get to know from
itself, then even if thousands of people were to come and tell him the truth
which they have known from their own experience of having seen it for
themselves, they would still have no way to make him accept what they say. Or
at least, not so that he will accept that truth in a way which leads him to
improve and correct himself so that he becomes a rational person who can take
up and hold onto what will be of increasing value to him. In the end he will
probably become one who goes through birth and death time after time, defying
himself and not looking any further than his present situation.
This is like a person who has a critical illness,
who is not interested in thinking about himself so much as about his room in
the hospital, the medicine which he must take, the doctors and the nurses and
how they are no good and do not respond to his wishes, and he complains and
moans and groans all the time disturbing other people as well, even though none
of what he does is any use at all.
The account of the Bhikkhu who was visited by a
Devata and about his recollections of past lives has been told. The writer has
also completed the discussion of life after death as against annihilation after
death, and what has been written should be sufficient as a means of
verification for those of us who still have doubts and uncertainty in regard to
these two views which we should verify ourselves. Now we will go on tell of
various other things.