which are described herein and which are associated with the practice of Dhutanga Kammaṭṭhāna Bhikkhus, I have tried in all cases to write only what is factually true, which I have seen or heard from the Ācariyas who have re- ceived training under Venerable Ajaan Mun. This applies both to the causal conditions; how, in one case, this Bhikkhu has such and such characteristics so he liked to train himself in this way, whereas that Bhikkhu liked to train himself in that way; and also to the results which they attained from their training mixed together with their causes, which we have been relating and will continue to go on doing so. But the names of these Ācariyas who have done these things and attained the results will not be disclosed, so as to guard those things which should be kept to oneself. There may however be exceptions to this when it is necessary to disclose the identity of an Ācariya.43
When I use such expressions as “some Bhikkhus”, or “in some case the Bhikkhus like training themselves by this method” for example, the reader should please understand that this is an indirect way of naming a Bhikkhu. Thus the words “some Bhikkhus” or “some cases” in fact stands for the name of a particular Bhikkhu who trained and disciplined himself by such and such a method — like fasting, or walking caṅkama while competing with the sound of tigers roaring, for example.
In addition every offshoot of the methods of training and discipline which these Bhikkhus used, is a method in itself from which they have gained results that are distinct and certain. Therefore as they have all been tested in practice I have included them herein. For it must be stated that none of this writing has come from speculation or guess work, for if it had, there would be no certainty whether the results would be real and permanent, nor whether
43. Since the time this was written, many of the Ācariyas have died. In these cases the names have been revealed in this translation.
they would be acceptable amongst those who practise the way. So the reader should please understand that these writings, both those which I have com- pleted up to this point and those yet to come, are in accordance with the true facts of what happened in the case of each Bhikkhu. But whether it is right or wrong to write such things is my responsibility as being a writer who has the tendency to put down everything without sufficient consideration, which has always been my natural inclination. Therefore, as always, I hope that you will forgive me for this.
The methods of self-training and discipline which these Bhikkhus used, until they became Ācariyas teaching Bhikkhus, Novices and other people up to the present day, seem to be activities which nobody has come across before, which have never been heard of before and which never have been thought of as methods of training oneself. Nor would one think, in this present day society, which wants to get results more than doing the work that causes them, that there are those who are daring enough to do these things which put their lives at risk. For life is the thing which people want and preserve more than anything else in the world. But in fact, there are those who do these things and who are ready to take the risks involved until they are a “vital nature” which survives death. If they also come to know Dhamma from the use of these methods, they may be said to be the “death defying Dhamma” of each of these Bhikkhus, because the cause goes beyond death, so the result should equally go beyond death. But such causes and results as those are unlikely to come to Bhikkhus whose interest is in thinking and firmly believing that their lives are so very valuable. Even if they were to think of going in for these methods, they would probably not be able to get into the way of them fully and intimately, because of their overpowering love of their lives which conceals the value of the Dhamma which they have within themselves so that they cannot see it.
On the other hand, there are those Bhikkhus whose interest in the prin- ciples of truth is equal to, or greater than their concern for lives; for if they were to let go of these principles it would only result in their lives being in continual disorder and turmoil without any purpose or path. Such Bhikkhus will carefully think over and make tests by comparing what happened to the
Ācariyas and what has happened to themselves, and how their lives are now, in
so far as going into the principles of truth is concerned, and in what aspects they are superior or inferior to the Ācariyas. Thus for example:
“I have done these things in this way, but why did they do them in that way without any fear that Maccu–rāja — the Lord of Death — would laugh and mock at them? Is there anything hidden and obstructing the truths of Dhamma which is different between myself and them? How can they do these things and take the risks and know that they have experienced various things both superficial and deep, revealed and secret from those methods? Nor did they throw their lives away uselessly in using these methods of training and discipline. So the causes and the results which came from them are their own valuable possessions, the signs of which are still there for us to read about now, in the present. They also had physical bodies which are things that they must have cherished much in the same way as I do, and they were individual people who probably had feelings of the same sort as people everywhere. But then, how were they brave enough to make such a sacrifice — and for what? Those things which they did, I have not done yet, and those things which they knew, I have never known. But why? We are all people in the same way, and we all desire those things which are so good and so valuable. So I should take up one of their methods which is well suited to my citta and my ability and go and practise it myself to try it out and see what the results will be like.”
If one is interested in using reasoned thought to round up the mind, and lead it toward the principles of truth which accord with the Dhamma that the Lord taught, then regardless of sex or age there is sure to be a way that one can accept and take up and use and gain value from. Because “truth” does not depend in any particular way on sex or age, but upon reasoned thought and searching for the ground of truth which is in every person.
Those Dhutanga Kammaṭṭhāna Bhikkhus who practised and developed them- selves until they became very impressive people, to such an extent that we have seen fit to include their stories here for you to read about, all showed that they had a strong and firm intention and longing for the results which they were aiming for. Therefore they did not think, when they put all their strength and effort into attaining those results, that they would find it dif- ficult or easy, whether they would live or die and gain or lose. They just had the single unshakeable resolve that they could succeed, without a thought of the difficulties and the possibility of whether they would live or die. Because, due to the effort that they were making the results of their efforts, which
they hoped for, began to come steadily, and they were results of such a na- ture as they had never experienced before, which made them forget all their fears entirely. These things which seem so amazing to others who have never come across them are to be found in plenty of cases amongst the Dhutanga
Kammaṭṭhāna Bhikkhus, such as those you can read about in the remainder of
this book.