RECOMENDACIONES

kilesas of all kinds, and this they are able to do in the most wonderful

manner which is almost impossible to anticipate. But they have already been elucidated in the biography of Venerable Ajaan Mun sufficiently well, so we will not give any lengthy explanation of them here, although it must be kept in mind that all the Dhutanga Bhikkhus who are followers of Venerable Ajaan Mun, in their various ways continue to maintain those practices which were in line with his tradition.

Those of the thirteen Dhutangas which have been elucidated in Venerable Ajaan Mun’s biography are as follows (unless the writer’s memory is at fault):

Dwelling under the shade of a tree. Going piṇḍapāta as a regular duty. Eating from the bowl.

Eating only once a day. Using only paṁsukūla robes.46

Not accepting any food given after the piṇḍapāta round.

Any further explanation of these will only be minor additions to those that have already been given.

Having written the above, I went and talked about it with some of my col- leagues, saying that I was not going to repeat my explanation of the Dhutangas because it was already in Venerable Ajaan Mun’s biography. But most of them thought that the explanation of the Dhutangas should be repeated here because one cannot be sure that all who read this will also have read Venerable Ajaan Mun’s biography. Some may never have seen it and thus they may not have a chance to know how important the Dhutanga observances are in the prac- tice of Dhamma. So finally I decided that it was necessary to include some explanation of them. But I ask for the indulgence of those who have already

46. Paṁsukūla robes: robes made from discarded cloth.

1. 2. 3. 4. 5. 6.

read about the Dhutangas in Venerable Ajaan Mun’s biography, that they do not become irritated by the repetition, and understand that this has been included to help those who have never learnt anything about the thirteen

Dhutanga observances.

The Dhutanga observance of dwelling under the shade of a tree (rukkhamūla) was the first of the Dhutangas to be practised by the Lord Buddha. On the day when he penetrated Dhamma (Enlightenment) and the three worlds shook, he was sitting under the shade of a tree — the great Bodhi tree which Buddhists have looked upon as a sacred tree and synonymous with Buddhism (Sāsana) and the Great Teacher (Sāsadā), right up to the present day. Also, when the Lord entered Parinibbāna, it occurred under the shade of trees — the twin Sala trees. This is what is meant by “rukkhamūla” in this Dhutanga observance.

Living in a hut, roofed and closed about gives security against various dangers, which is very different from living under the shade of a tree. This can be learnt from those who have stayed both indoors in a hut or vihāra and also

“rukkhamūla”, under the shade of a tree where it is lonely. The heart feels how

the first is warm and cosy while the second is very lonely, and how different they are. This is even more so when either the hut or the tree shade are in a lonely, desolate forest full of wild animals including tigers. One who does this will see quite clearly that there is a remarkable difference between the hut and the shade of a tree. Living in a hut in desolate forest can be enjoyable, for one can sit relaxed and lie down rather than finding enjoyment in the meditation practice — which deteriorates. For, doing it in this way is comfortable and free from all sorts of fears and uncertainties.

As for someone who stays under the shade of a tree in desolate forest, without any protection, so that he has nowhere to escape to where he could sit or lie down in comfort and relaxed, he must be on guard against ever present dangers whatever he does. His mindfulness and his citta have no time when they can part from each other, for fear that he may be caught at a disadvantage whenever danger approaches, which may come at any time, whatever he is doing.

In these two ways of staying in the forest, the differences as regards the pleasurableness of the one and the uneasiness of the other, is very great. One who stays under the shade of a tree will suffer a lot in almost every way. But as far as his samādhi bhāvanā goes, if he is someone who is intent on Dhamma, he will develop and gain more by the practice of “rukkhamūla”. Because in all

postures and movements he will act in the manner of one who is striving, excepting only when he sleeps.

The force of the fear of danger drives him to be watchful and careful and to maintain mindfulness, which he dare not allow to depart from the heart. This is undoubtedly of great value in helping him to make that effort which can cause the citta to develop in samādhi and wisdom. Therefore, for a “warrior” who is ready to face death, the Dhutanga of living under the shade of a tree in a desolate forest is like going into the front line of battle. Even though his citta has never attained calm, never known what samādhi and paññā are like, nor what the experience of the Path, Fruition and Nibbāna means, when he sets up mindfulness inwardly, in intimate contact with the heart, making an effort to guard it and prevent it slipping away, then his meditation practice will be correct, and complete with mindfulness, and regardless of which aspect of Dhamma he is using as his preparatory meditation technique

(parikamma–bhāvanā) his meditation practice will be correct and complete with

mindfulness. Likewise, when examining and questioning the true state of nature (sabhāva–dhamma) to see it clearly with wisdom, then true wisdom can arise when mindfulness is there to control the mind. Mindfulness is therefore an essential component of mind (dhamma) and is of the greatest importance in affairs, both internally and out in the world.

Those who live in desolate, lonely places, under the shade of a tree, or in similar ways, for the purpose of self-training, therefore have a much better opportunity to promote their striving in this way than have those who stay where they feel safe and secure and where they feel no anxiety at all, such as in a hut. The value of staying under the shade of a tree is to be found in the way it prevents one from relaxing into complacency and self-satisfaction. Thus it makes one mindful of oneself, which leads to the development of samādhi

samāpatti (ability in samādhi) and Magga–Phala–Nibbāna (the Path, Fruition and Nibbāna) in a steadily progressive manner with no wasting of time or delay,

nor any doubts or hesitation due to negligence and complacency. Those who have been living “rukkhamūla” in desolate forests until they have become used to it are like experienced fighters in a war who have no fear of the enemy, for they can live anywhere, which is very different from those who have had little training.

veNeraBle ajaaN MuNuseDtOpraIsethepractIce of staying under the shade

of a tree, in a manner that left a deep impression on those who heard him and it was a topic that he often brought to mind and talked about, right up to the end of his life. He used to speak about it in such a manner as to bring all his followers to their senses and make them think about their own situation and to arouse interest in the practice of living the way of “rukkhamūla”. He used to say that:

“If my Bhikkhus want to know about themselves, both in regard to what is gross and subtle, and to have confidence in their own abilities, such that they know whether or not they are Bhikkhus who practise the way in full measure, they ought to go and take up the practice of “rukkhamūla”, living under the shade of a tree in a desolate forest which is full of tigers and other wild animals to keep them alert. In addition, this will test and show to what extent they are skilled and fearless and also the extent to which they are incompetent and timid, until they know fully, in all ways, what is meant by ‘living rukkhamūla’, which was established by the Lord Buddha.”

“Once one knows the fears that are inherently in one’s nature, and the courage that comes from the effort one makes, which can clean them out, then sīla, samādhi, paññā and the higher Dhamma will increase stage by stage. They are most likely to develop in association with each other and one will know their progress in one’s heart as it occurs, step by step. This is the way in which one can see the value of this Dhutanga practice to one’s heart’s contentment.”

“The Lord Buddha and his Sāvakas all upheld the practice of this Dhutanga as an inherent part of their life of striving, from beginning to end, which was never given up. Because it is the dwelling place of those people who are alert and zealous — not heedless and complacent — and the striving which they did by way of the citta brought gains and development until they reached the end of the road, and nothing in the whole universe can compare with this. So the Lord established his teaching of “rukkhamūla”, to act as a signpost, pointing the way. It was as if he was saying: “This is the way to go if you want to overcome all fear, and danger and get free from dukkha. You are all so dim, dull and sluggish and what are you going to do about it? This place, is not a dull place, unsuited to mindfulness and wisdom, but a place that arouses and revives mindfulness, wisdom and striving in all ways, so that they become mature, strong and penetrating. Come now! We, the

Tathāgata, will lead the way without hesitation. Don’t go on messing about

in a disorderly way, shouldering your heavy burden by thinking that you have sufficient strength and ability to continue on your own. For when you come to a critical situation with no escape you will have nothing in you to turn to. You must be quick now and search for a suitable battle field where you can gain victory, such as under the shade of a tree. There the citta will reach that Dhamma which is proper to the heart and void of all kilesas and

Dukkha of all kinds. It was in such a place as this that the Tathāgata was

able to gain ascendancy over all the kilesas so that they gave in completely. Over there is the Srī–Mahā–Bodhi Tree which is the symbol of the great victory of the Tathāgata, and if this is not “rukkhamūla”, what else can you call it? Prince Siddhattha was enlightened and became the Lord Buddha at the foot of the Srī–Mahā–Bodhi Tree. But if you are still in doubt, where else will you go and search for Dhamma if not in the same kind of place as the Tathāgata used to search for and know it. A place such as this is sacred to those who see danger.”47

“For where else should you go groping in delusion to search for sacred places? That which is sacred within yourselves is the most longed for holy refuge, more desirable than anything else. You must search for it until you find it, and the place to search for it is in your own hearts, while depending on and aided by a suitable place to act as the field where you dig down searching in this way.”

Whatever aspect of Dhamma was revealed by Venerable Ajaan Mun, such as the foregoing example, made a deep impression, touching the hearts of those who heard it. For it was teaching that came from the true knowledge and understanding of one who was true in himself. There was no room to doubt it nor think that the way of practice to attain the Path, Fruit and Nibbāna should be anywhere else except in the practice of someone who does it entirely with

“Sāmīci–kamma” (actions that are appropriate and right). This was even more

so when one listened directly to Venerable Ajaan’s teaching, for it was as if he drew the Path, Fruit, and Nibbāna out of his heart, so that his followers who were blind (mentally) could feel it, enough to make them long for it with regret before returning it to its original place. In other words, when

47. “Danger” means the ever present danger in life of sickness, suffering and death which can come at any time. And also the fear of what will then become of oneself in the future.

Venerable Ajaan Mun gave a Dhamma talk it seemed almost as though he brought it out from within him for others to see. Then as soon as he finished it was as if he put it back where it came from — in his own heart. Listening to him made us feel as if we were flying high and walking on the clouds. But once he finished we became like a lot of blind men groping for the way and unable to find it. Uncertain about this, uncertain about that; thinking that this is good and that is best. Picking up both the rice husk and the kernel. Picking up all sorts of unessential things, as well as the main essentials, which does not lead to anything valuable. They could just as well accept their fate and leave it at that.

The Dhutanga of Living at the Foot of a Tree

Venerable Ajaan Mun said, this had brought him remarkable results all the time, so he liked staying in such places and never got tired of it. When staying in a place without a roof and walls, or anything else, to protect one from danger, the citta is bound to be afraid and insecure. This is especially so at night, and for a timid person, whatever he sees he will believe is a tiger. So in the case of one who is very timid, he should in the daytime take note of where all the bushes are located round about where he is staying so that at night he can see them and know what they are. Otherwise the bushes in the locality where he is staying will become tigers in his imagination and they will deceive him all night so that he will hardly be able to lie down and sleep or do any meditation practice.

One who lives the way of “rukkhamūla” is much more careful and cautious than someone who lives in a place that is closed about, both as regards physi- cal movements involved in his living routine and in lying down and sleeping, and also in his samādhi meditation practice. Consequently his citta is likely to go forward and progress more rapidly, despite the fact that no compulsion has been used and nobody has forced him to do this. On the contrary, it is freely undertaken by each Bhikkhu who decides to look for a way to train and discipline himself.

Sometimes, while a Bhikkhu is sitting practising samādhi under his mos- quito net and beneath the shade of a tree (rukkhamūla), a tiger creeps up very slowly to have a look at him and sniff him out. Some may even come right in close to where he is staying, but once it knows that it is a human being it quickly

draws back and goes away and never comes back again. It probably creeps up close in this way to have a look because it does not know what is there, never having seen anything like this before. But there are some tigers which seem to have unusual hidden characteristics which makes them suspicious. This was shown by the experience of a Bhikkhu who was walking caṅkama at night without having lit a lamp. For a tiger crept up quietly until it came to within two yards of the end of the path where he was walking, where it crouched down and watched him without going away. Then this Bhikkhu heard a slight sound which he could not account for so he shone a flashlight towards it and saw this tiger which immediately leap away, but he never saw it come back again after that. In this case the animal was a large striped tiger about the size of a race horse. It was not a leopard which likes to creep up and catch and eat dogs which often like to accompany people who go into the forests.

The Dhutanga Bhikkhus who live in the manner of “rukkhamūla”, go through various experiences which are fearful and frightening, of which a small number have been told here. If you can imagine yourself in the position of one of these Bhikkhus, living in the manner of “rukkhamūla” and experiencing these various things which happen, how would you, who are reading this, feel about it. If you could put up with it and take the discipline until it became your story, a fine and beautiful biography, it would be truly worth something — a story for future generations to hold up as an example, as a guiding principle in the heart. But for one who cannot put up with the difficulties nor accept the ascetic training, there is reason to fear that his biography will be of the type that brings discredit to himself, to his colleagues and to the religion which is the heart of all Buddhists, staining it in a way that nothing can erase for a long time. He also becomes a person who has feelings of inferiority, so the sphere of kammaṭṭhāna and the religion become inferior. Because they depend on oneself, who is an incompetent person, who drags all these things of in- comparable value to ruin with him.

Merely using one’s imagination to try it out for a moment is enough to make one realise how difficult for the body and tormenting to the mind is the way of those who strive and struggle using such methods, right from the start