the head of the assembly, while the small novices, previously in the
front, sat in the last seats. It was an impressive sight – worthy of
the highest respect. At that moment Ãcariya Mun clearly under-
stood that this image represented the traditional way in which
monks at the time of the Buddha showed each other respect. Even
Arahants who were junior in rank were obliged to respect those of
their seniors who were practicing correctly but still had kilesas in
their hearts.^32 The Buddha then elaborated on this theme:“The Tathãgata’s monks must live in mutual respect and friendship, as
though they were all one single entity. This does not mean that they
are friendly in a worldly way, but rather that they are friendly in the
equal, unbiased way of Dhamma. When my monks live together, even
in large numbers, they never quarrel or display arrogance. Monks who
do not respect their fellows according to the principles of the Teach-
ing and the Discipline of the Buddha, are not worthy of being called
the Tathãgata’s monks. Even though those monks may imitate the dis-
ciples of the Buddha, they are merely impostors making false claims.
As long as monks respect each other according to the principles of the
Teaching and the Discipline – which substitute for the Buddha himself
- and never violate these principles, then wherever those monks live,
whenever they were ordained, whatever their race, status, or national-
ity, they remain true disciples of the Tathãgata. And whoever is a true
follower of the Tathãgata must surely see the end of dukkha one day.”
The Buddha and all his disciples vanished instantly the moment
he finished speaking. As for Ãcariya Mun, all his doubts had van-
ished the moment that vision appeared to him so clearly.
Concerning Ãcariya Mun’s doubts about the necessity of