tion practice, he has only one thought in mind which he repeats
over and over again like a mantra: “The tiger’s coming here, the
tiger’s coming here.” This negative train of thought merely inten-
sifies his fear. The Dhamma in his heart is ready to disintegrate,
and if, perchance, the tiger really were to wander accidentally into
that place, he’d stand there mindlessly scared stiff at best; and at
worst, something very unfortunate could happen.
It’s wrong to establish the citta with such a negative attitude.
The ensuing results are bound to be harmful in some way. The
correct approach is to focus the citta firmly on some aspects of
Dhamma, either the recollection of death or some other Dhamma
theme. Under such circumstances, one should never allow the
mind to focus outward to imagined external threats and then
bring those notions back in to deceive oneself. Whatever happens,
life or death, one’s attention must be kept squarely on the medi-
tation subject that one normally uses. A citta having Dhamma as
its mainstay doesn’t lose its balance. Moreover, despite experienc-
ing intense fear the citta is clearly strengthened, becoming coura-
geous in a way that’s amazing beyond description.
Ãcariya Mun taught his disciples that becoming firmly
established in the practice means putting everything on the line
- both body and mind. Everything must be sacrificed except that
aspect of Dhamma which is the fundamental object of attention.
Whatever occurs, allow nature to take its course. Everyone who
is born must die – such is the nature of this world. There’s no
point in trying to resist it. Truth can not be found by denying
the natural order of things. Ãcariya Mun taught that a monk
must be resolute and brave in the face of death. He was particu-
larly interested in having his disciples live in isolated wilderness
