ing buddho was simply a clever ploy to persuade us to meditate on
buddho so that our hearts could become bright like yours. Now
we realize that you’re a supremely wise person whose only desire
was for us to discover the supreme buddho in our own hearts, thus
ensuring our long-term welfare and happiness.”
The news of this man’s attainment of Dhamma spread rap-
idly through the community, further arousing everyone’s inter-
est in buddho meditation so that even small children took it up.
Their faith in Ãcariya Mun thus reinforced, their reverence for
his teaching steadily increased. No one ever mentioned ‘tigers in
disguise’ again.
From that time on, the man who had learned to meditate
carried Ãcariya Mun’s alms bowl back to his forest retreat every
day after the almsround. After Ãcariya Mun finished eating, he
would then seek advice on his practice. On the days when he had
business to attend to, he told someone to inform Ãcariya Mun
that he wouldn’t be available to carry the alms bowl. Although
quite a few men and women in the village learned to meditate,
this first man was the most accomplished.
When people are satisfied, everything else naturally falls
into place. For instance, previously these people were not the least
bit interested in how Ãcariya Mun ate or slept, or even whether
he lived or died. But later when faith and respect arose in them,
those things that previously were scarce soon became plentiful.
Without having to be asked, the villagers joined forces to make
him a walking path. They also built him a hut and a platform on
which to sit and have his meal. When they came to help, they dis-
guised their praises of him in reproachful tones.
“Look at that walking meditation path. It’s all overgrown
jacob rumans
(Jacob Rumans)
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