tical about this, so he reflected on it and realized that the term
“Arahant” does not apply exclusively to monks. Novices whose
hearts are completely pure are also Arahant disciples, so their
presence did not raise issue with the term in any way.
Most of the Buddhas who came to show their appreciation
to Ãcariya Mun addressed him in much the following manner:
“I, the Tathãgata, am aware that you have escaped from the harmful
effects of that monstrous suffering which you endured in the prison
of saÿsãra,^24 so I have come to express my appreciation. This pris-
on is enormous, and quite impregnable. It is full of seductive temp-
tations which so enslave those who are unwary that it is extremely
difficult for anyone to break free. Of the vast number of people living
in the world, hardly anyone is concerned enough to think of look-
ing for a way out of dukkha that perpetually torments their bodies
and minds. They are like sick people who cannot be bothered to take
medicine. Even though medicines are plentiful, they are of no use to
a person who refuses to take them.
“Buddha-Dhamma is like medicine. Beings in saÿsãra are
afflicted with the painful, oppressive disease of kilesas, which causes
endless suffering. Inevitably, this disease can be cured only by the med-
icine of Dhamma. Left uncured, it will drag living beings through an
endless succession of births and deaths, all of them bound up with phys-
ical and mental pain. Although Dhamma exists everywhere through-
out the whole universe, those who are not really interested in properly
availing themselves of its healing qualities are unable to take advan-
tage of it.
“Dhamma exists in its own natural way. Beings in saÿsãra spin
around, like wheels, through the pain and suffering of each successive