occasions when their leader had to pass through that area, he
always circled around the head of the meditation path. Some-
times the nãgas sent a messenger to invite Ãcariya Mun to attend
a function, much as humans do when they invite monks to local
functions. The messengers always avoided crossing his meditation
path. Occasionally, when they were unable to avoid crossing over
some of the sand that the villagers had scattered around that area,
they would first sweep the sand away with their hands, and then
crawl across. Standing up again, they walked to Ãcariya Mun’s
residence. Their behavior was always wonderfully composed.
Ãcariya Mun believed that if human beings, the custodi-
ans of the sãsana, have a true interest in Dhamma and a deeply-
rooted feeling of genuine self-respect, they should exhibit the
same reverential behavior toward the sãsana as devas and nãgas
do. Although we’re unable to see for ourselves how those beings
show their respect, the teachings of Buddhism address all such
matters in full. Unfortunately, we humans are not as interested in
them as we should be. We seem more intent on creating a stifling,
negligent attitude within ourselves, thus failing to experience the
kind of happiness we could otherwise expect. In truth, the sãsana
is the wellspring of all virtuous conduct, which assures happiness
to those adhering to the venerable principles of Buddhism.
Ãcariya Mun continually emphasized that the heart is the
most important thing in the world. A heart that is vulgar ends up
vulgarizing everything with which it comes into contact. Much
like a filthy body, it soils whatever it touches – no matter how nice
and clean it may initially be – making it filthy too in the end. So
Dhamma cannot escape being tainted by a vulgar heart. Even
though Dhamma itself is perfectly pure, it becomes tarnished as
jacob rumans
(Jacob Rumans)
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