grounds every night, boars and monks soon became thoroughly
accustomed to each other. Nowadays, wild boars only infrequently
wander into the monastery because ogres, as animals refer to us
humans – according to Ãcariya Mun – have since killed and
eaten almost all the wild animals in the area. In another few years,
they probably will have all disappeared.
Living in the forest, Ãcariya Mun met the same situation:
almost every species of animal likes to seek refuge in the areas
where monks live. Wherever monks take up residence, there are
always a lot of animals present. Even within the monastery com-
pounds of large metropolitan areas, animals – especially dogs –
constantly find shelter. Some city monasteries are home to hun-
dreds of dogs, for monks never harm them in any way. This small
example is enough to demonstrate the cool, peaceful nature of
Dhamma, a spirit of harmlessness that’s offensive to no living
creature in this world – except, perhaps, the most hard-hearted
individuals.
Ãcariya Mun’s experience of living in the forest convinced
him just how supportive that environment is to meditation prac-
tice. The forest environment is ideal for those wishing to tran-
scend dukkha. It is without a doubt the most appropriate battle-
field to choose in one’s struggle to attain all levels of Dhamma, as
evidenced by the preceptor’s first instructions to a newly ordained
monk: Go look for a suitable forest location in which to do your
practice. Ãcariya Mun maintained this ascetic observance to
the end of his life, except on infrequent occasions when circum-
stances mitigated against it. A monk living in the forest is con-
stantly reminded of how isolated and vulnerable he is. He can’t
afford to be unmindful. As a result of such vigilance, the spirit-
jacob rumans
(Jacob Rumans)
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