150th

150The Exhibition of The th Anniversary of the Birth of Venerable Phra Ajaan Mun Bhuridatta Mahathera, the Great Master of Dhutanga-Kammatthana of Thailand. 20 January 1870 – 20 January 2020 AND Anniversaries of Great Personalities and Historic Events (2020 – 2021) Ref. : A Spiritual Biography of Ven. Phra Ajaan Mun & Patipada, written by Ven. Phra Mahã Boowa Ñãṇasampanno. Compiles : Phra Dr. Arthit Wongsaensook, MD. and et al. For more Information : www.luangpumun.dra.go.th

2 Biography Venerable Phra Ajaan Mun Bhuridatta Mahathera (1870-1949), his priest name means the one who outspreads the great wisdom, was born in a farmer fam- ily, Ubon Ratchathani Province, Thailand. He was a Thai Bhikkhu (monk) of the Theravada Sect, Dhammayut Order, who together with his teacher – Venerable Phra Ajaan Sao Kantasilo Mahathera (1861-1941) was responsible for the revival and propagation of the forest ascetic tradition or “Kammatthana tradition” (13 Dhutangas and 14 Khandha-Vatta) that has now spread throughout Thailand and to several countries abroad. During his 57 years of monkhood, he mainly devoted himself to learning and practicing meditation in solitude, wandering into deep forests and remote mountains and caves in many parts of Thailand and in the neighboring countries, seeking isolation and harmony with nature conducive to constant mindfulness and mind development. His practice, closely following in the Buddha’s footsteps and representing the essence of the strict classic “Dhutangas” practices:-- simplicity, humility, and austerity, was exemplary and inspiring to all who had an encounter with him. The impact of his teaching (at Wat Nong Phue Na Nai, Sakon Nakhon) based on his practices was so great that many generations of his students and disciples (lineage of master students, trained directly under him during his lifetime, numbering about 91 master monks/nuns) have continued until today to uphold the tradition and spread it throughout the world. He passed away at 2 am. on 11 November, 1949.

3 Hike Places Venerable Phra Ajaan Mun Bhuridatta Mahathera (1870-1949), his priest name means the one who outspreads the great wisdom, was born in a farmer fam- ily, Ubon Ratchathani Province, Thailand. He was a Thai Bhikkhu (monk) of the Theravada Sect, Dhammayut Order, who together with his teacher – Venerable Phra Ajaan Sao Kantasilo Mahathera (1861-1941) was responsible for the revival and propagation of the forest ascetic tradition or “Kammatthana tradition” (13 Dhutangas and 14 Khandha-Vatta) that has now spread throughout Thailand and to several countries abroad. During his 57 years of monkhood, he mainly devoted himself to learning and practicing meditation in solitude, wandering into deep forests and remote mountains and caves in many parts of Thailand and in the neighboring countries, seeking isolation and harmony with nature conducive to constant mindfulness and mind development. His practice, closely following in the Buddha’s footsteps and representing the essence of the strict classic “Dhutangas” practices:-- simplicity, humility, and austerity, was exemplary and inspiring to all who had an encounter with him. The impact of his teaching based on his practices was so great that many generations of his students and disciples have continued until today to uphold the tradition and spread it throughout the world. (For more information: www.luangpumun.dra.go.th)

4 The mode of practice of Dhutanga-Kammatthana These are the ascetic practices as listed in the standard text books. It must be understood that their purpose in every care is to counteract specific defilement (kilesas). So they are to be applied by each practitioner as and when he finds need for them. 1. Wearing robes that are patched up and mended. 2. Wearing only the three robes and no others. 3. Getting one’s food by going on the alms round (piṇḍapāta). 4. Not omitting any house on the alms round. 5. Eating food only once a day, at one sitting. 6. Eating only out of the alms bowl. 7. Having eaten food to one’s satisfaction, one refuses any further food. 8. Living in the forest. 9. Living under a tree. 10. Living in the open. Not at the foot of a tree, nor under a roof. 11. Living in a charnel ground. 12. Being satisfied with any bed or resting place that falls to one’s lot. 13. The sitter’s practice. in other words, sitting, standing or walking but never lying down. Phra Ajaan Mun’s Path of Practices The strictly seven of Dhutanga-Kammatthana practices of Ven. Phra Ajaan Mun as following: 1. Dwelling within a forest, mountain, caves, precipices etc. as a routine 2. Living under tree roots 3. Always going on an alms round as a routine 4. Eating only from his alms bowl as a routine 5. Eat only one meal per day as a routine 6. Wear yellow robes made from discarded fabric 7. After entering the temple area, there shall be no more accepting of food given by laypeople

5 Phra Ajaan Mun Bhuridatta Mahathera’s character and personality Normally, due to the fact that Phra Ajaan Mun At first, Phra Ajaan Mun would stay near Wat Bhuridatta Mahathera is a small-figured person, he is Pa Non Niwes in Udon Thani province for around 2 quick, nimble, agile, clever, resolute, and sought for sol- years, later staying in the temple during the Buddhist itude and peace. Therefore almost all throughout his life, Lent season at Ban Kok Na Mon Forest Dwelling, Khok Phra Ajaan Mun would search and travel throughout the Sri Suphan District, Sakon Nakhon Province for 3 years. mountains and forest for meditation training in hopes Afterwards, he moved to Wat Pa Ban Nong Phue Na of achieving nirvana (Nibbãna) or no rebirth. He would Nai (which is a small and temporality temple with small go on a pilgrimage alone, without another Bhikkhu to cubicle, peace and naturally environment that Phra attend to him, moving from places to places without a Ajaan Lui Chandhasaro and the villagers of Ban Nong fixed resting place. Thus, also note that wherever Phra Phue built to serve him). Phra Ajaan Mun Bhuridatto Ajaan Mun goes, he has not emphasize about building permanent building i.e. cubicle, neither any relegious objects. This is because Phra Ajaan Mun wishes to high- light the importance of growing and building man’s heart, focusing on Bhavana (cultivation of the heart and mind) and banishing Kilesa (mental defilement). If a lay person finds and becomes attached to a place Phra Ajaan Mun had been staying in for a while, he will avoid the place and travel elsewhere to save their face. An exception is during the time where he faced stayed here the longest throughout his monkhood com- the end of his life, which is the time where he was in- pared to other places (since 1945-1949 or the last 5 years vited by Chao Khun Dhammachedi (Phra Ajaan Choom of his life). The sacred place is said to be one of the most Bhandhulo) to rest at his monastery in the Isaan region, important places in the Dhutanga-Kammatthana manner to share his Dhamma teachings to the lay people in the in Thailand. Reason being that during the time period, area. As before, Phra Ajaan Mun had only stayed with- Phra Ajaan Mun spread his wisdom to children, lay peo- in the northern region altogether for 11, almost 12 years. ple, Buddhist novices and monks who wanted to learn So he accepted the request and travelled downwards to the proper meditation methods under him and become the Isaan region. a disciple and accepted the most amount of students. (Usually, Phra Ajaan Mun will accept no more than 7-8 disciples but some year he flexible accepts as many as 20.)

6 Phra Ajaan Mun Bhuridatta Mahathera’s character and personality Phra Ajaan Mun Bhuridatta Mahathera started Na Nai in Phanna Nikhom District, Sakon Nakhon prov- to become gravely ill during the drought season of 1949 ince where monks will stay with him during Lent sea- and throughout the year, his condition did not get any son. Phra Ajaan Mun will consider by himself as to who better but rather worsened. He would always say to his he will be choosing to study under him. Roughly, he disciples that “This time of sickness shall be my last accepts 10-15 monks and no more. Otherwise, the Bud- time of sickness ever” (paraphrased). After the Buddhist dhist monks who need Dhamma teaching and guidance lent season of that year, his disciples asked for him to from Phra Ajaan Mun can come to resolve and ask him be taken to Muang district in Sakon Nakhon province for help, then go back to their own self-meditations and for treatment, in which he reluctantly accepted. And so, solve the mental problems or studies by themselves. his group of disciples slowly brought him through the Then, if they need help or becomes stuck with some- mountains and valleys using a cart from Wat Pa Nong thing, they will go back and ask once again, and the Phue Na Nai, stopping to rest at Wat Pa Klang Nhon process repeats. Therefore, it can be said that disciples Phu for around 10 days. At the time, Phra Ajaan Mun’s who believe and follow in Dhutanga-Kammatthana condition rapidly worsened, so he was quickly rushed taught by Phra Ajaan Mun will come from this period to Wat Pa Suthawas as soon as possible. During the jour- of time of staying under his guidance at Wat Pa Nong ney from Wat Pa Klang Nhon Phu to Wat Pa Sutthawas, Phue Na Nai Era and becoming a common rule of prac- a medical team was waiting along with a car to quickly tice until today. Here we have collected these modes of bring him to the temple. They arrived just after dusk, practices, adhered by Phra Ajaan Mun Bhuridatta Ma- and the medical team treated him with an injection to hathera, father of Dhutanga-Kammatthana manner. relieve his condition as well as help him rest. At that moment Phra Ajaan Mun was very feeble, until finally after a long battle, he passed away later that night at 2:23 am on the 11th November 1949, at the age of 80. Hence, we can say that the time period where Phra Ajaan Mun Bhuridatto taught and disciplined the most pupils (including from Buddhist monks to lay peo- ple, etc.) was when he rested at Wat Pa Ban Nong Phue

7 Daily mode of practices by Phra Ajaan Mun Bhuridatta Mahathera 1. Phra Ajaan Mun will wake up around 3 a.m. to 6. While on alms round, they will not chatter with get up and wash his face, brush his teeth, and take care of each other, and they should focus on their body and mind any personal issues. Then, he starts his morning chanting while meditating. As speaking could disrupt another fellow session in his cubicle. His chanting is always done quietly, monk’s concentration. If a layperson stops to give alms and the session lasts for at least 2 hours. round, then the monks will stop and wait for the food re- 2. After the daily morning chanting, Phra Ajaan spectively. Mun will walk back and forth until it is time for going on 7. Back in those days, the Ban Nong Phue villagers alms round in the village. While walking, an assistant dis- will lay out a white cloth following the length of the street ciple has the role of receiving alms. Others who have dif- while monks are on alms round, and sit in a neat row. Once ferent tasks to take care of will go off and do their own thing they have finished almsgiving, they will all sit neatly to wait without interfering with each other with quietly and quick- for the monks to bless them. The Buddhist monks that go ly. Such as, some members pour out the excrement pots, out for almsgiving will be divided into 3 groups to spread some clean the rooms, etc. If a monk is ill and unable to throughout the village. After they are done, each group will fulfil his duties or not coming out to eat (for need prolong walk back to the temple calmly in the formation of a row, meditation training), they will tell their fellow monk friends with no speaking to each other. As for Phra Ajaan Mun, he in the case that someone asks where he went or is doing. will be the last one to walk back into the temple along with 3. Other monks who have the tasks to prepare the an accompanying disciple. main pavilion or clean and sweep the floors, prepare the 8. Inside the temple area, there will be laymen wait- seats, water kettle, etc. will do so quietly without speaking ing to receive the alms bowl from the senior monks, usual- to each other in between unless needed. As while they are ly 4-5 peoples a day, no less. doing their duties, the monks will meditate and focus on 9. Junior monks who are Buddhist novices or monks calming their minds at the same time (this attend must to who have only recently started out has to quickly walk back do all gesture i.e. standing, walking, sitting and sleeping, to the temple before the senior monks. So that they are able for focus every minute due to control the mind for attend to serve their seniors and teachers such as washing their in the body. This method is calling “Bhavana or insight de- feet, drying, before they enter the pavilion, as well as tak- velopment”. Back in the time, the excrement pots were made ing their inner and outer robes, or preparing the food into out of the hollowed bamboo shaft, and the only pot made the alms bowls. out of metal was Phra Ajaan Mun’s, made from brass. 10. In the Lent season, once a Buddhist novice en- 4. When it is finally time to go on alms round in the ters the temple area, they will no longer be able to accept morning, Phra Ajaan Mun will always wear an outer robe more food from laypeople. on top of their inner robe (2 robes), if it is a rainy or cloudy 11. While preparing food for PhraAjaan Mun’s alms day will use one robe, in which he will button up the top bowl, observe and note his actions, what kind of food he part and bottom part of the robes. So that he can swap the eats, what kind of vegetables, whether he eats little or not upper and lower robes and wear alternately, to preserve the that day, observe his physical body (similar to elements, it fabric to last longer. His disciple who helped him dress will can affect mentality and cravings) whether it is appropriate have to memorise which robe to wear on each day, then for the food that laypeople have given them. Some disciples correctly swap them on the next day. This method can also will prepare food in small separate bowls on the side of his training the Bhavana and improve the consciousness and alms bowl so that Phra Ajaan Mun can choose for himself. meditation. 12. After each monk has finished preparing their 5. As for alms round, the monks and disciples will own food, they help distribute food into other monk’s alms walk in a row into the village, ordered by the senior in the bowls, distributing them evenly and graciously. If a monk front and junior monks in the back. Phra Ajaan Mun finds does not want any more (throughout the Lent season), they extreme importance in going on alms round every day. When will close the lid of their alms bowl and place a piece of he was still healthy, he would walk into the village with his cloth on top to symbolize for others to know that they are fellow monks. When he got weaker, he would go out only only eating the food that was given by the laypeople inside on the houses on the edge of the village. As his illness pro- of their own alms bowl, so that the others will not distribute gressed, he would only go on alms round in front of the more food to them. temple, then near the dining pavilion. Then when he was at 13. While eating, Phra Ajaan Mun will eat both his weakest, he would place his alms bowl in front of his savoury and sweet dishes together inside the same bowl cubicle and wait to eat with his disciples. without using a spoon, calm and collected. After the meal, the follow disciple will prepare Ovaltine poured into a small glass, filled in around halfway with the lid closed. After he finishes his meal, he will have a few sips of the Ovaltine along with the meal, usually 3-4 swallows.

8 Daily mode of practices by Phra Ajaan Mun Bhuridatta Mahathera 14. Before eating, the monks will bless each other 22. As for their duties to serve Phra Ajaan Mun, as a ceremony altogether. The blessings will not be done each monk will not swap duties with each other. If a monk without to pay obeisance. The junior monk would be eat helped with something the day before, the next day they after the senior monk due to pay respect the seniority. shall complete the same duties as yesterday. They will also 15. Before eating, the monks will take a moment to not interfere with each other’s duties. However, other kinds look at their food. For their food will remind the nature of of daily duties are exceptions and are done by everyone component that came from the 4 materials of earth i.e. soil, equally. E.g. cleaning up the pavilion. water, fire, wind and think twice for it is the not delicious 23. Sometimes they will assemble together at Phra and compound with the dirty components for not addicted Ajaan Mun’s cubicle as per his request, usually without any in the taste. If a follow monk still has not finished preparing rules set. Once a group of monks have arrived together, he their food, the rest of the monks will wait until they are will start sermonising right away, usually about the matter done. The senior monks will start eating first, then followed of Bhavana (praying and meditating for spiritual develop- by the junior monks and novices. While eating, there should ment). be no speaking to each other, but if needing, they will swal- 24. An activity that every monk will complete, as low the food in their mouth first before speaking. usual, is to walk back and forth while meditating, up to 7 16. Whilst eating inside the temple, the monks will p.m. in the night where they will gradually start to walk to help each other distribute food into each other’s alms bowls, Phra Ajaan Mun’s cubicle for the daily assembly. The as- and beware of not eating too much, no snacking, or not eat- sembly will go on up to around 10 p.m. When they enter ing too loudly. into the cubicle, they will respectfully kneel onto the floor 17. Once Phra Ajaan Mun has finished eating and and to pay obeisance to Phra Ajaan Mun, then sit up and he wants to go to the loo, his disciples will prepare a glass tug their legs to the side politely, without chatting to each of water for him first, and handing it to him by using two other. hands. After Phra Ajaan Mun has finished his activites he 25. As for the sermon, Phra Ajaan Mun will do it will enter his personal cubicle to meditate, and the other freely depending on the situation, including speaking about monks will help each other clean and tidy up the space in- things like alms, Dhamma, and Bhavana etc. Phra Ajaan side the pavilion as well as wash and dry the alms bowl. Mun will teach of opposing things, alternated again and The monks will enter their own cubicles and walk back and again. For example, while teaching about meditation and forth while meditating, which is an important part and duty concentration, if his disciples are stuck in concentration, he of a Dhutanga-Kammatthana Bhuddist monk. will teach them to comment or critique. If by critiquing 18. Around 13 o’clock, Phra Ajaan Mun will come something they become distracted, he will teach them to outside from his cubicle to change up his environment. meditate once again. Twisting over and over, in this direc- 19. Around 4 in the afternoon, the monks will sweep tion once, that direction once. Similar to a boxer, he keeps the floor outside the temple together, excluding monks who going in and out. Afterwards, his disciples help treated him are sick or have a not comfortable condition. After they with Thai traditional massaging to relax his muscles, then have finished sweeping up, they will help each other carry leave separately to go back to their own cubicles and med- the water needed for bathing and drinking, inside a large itate some more. vessel or vase to fulfil the needs of every monk. Usually, 26. As for recepting guests, Phra Ajaan Mun does they need around 40 buckets unless they have guests that not have a confirmed schedule and activities. For example, day or if it was for washing/dyeing fabric, they will need after leaving his cubicle, he will allow around 5 minutes for more water. disciples or guests to deal with him or ask about Dhamma 20. Once they have finished tidying and sweeping teachings, then he will quickly rush to his morning walk the insides of the temple, the Buddhist novices will help back and forth and meditation. Or after breakfast and his Phra Ajaan Mun bathe. This practice is done by junior monks bathroom break, he will allow no longer than 10 minutes. for venerable senior monks who are of old age by handing He will also allow 20 minutes to recept guests at 3 pm and and helping him hold the water pail as well as changing in no longer than that, as Phra Ajaan Mun mainly focuses on and out of clothes. These are a part of the Dhutanga-Kam- developing their minds and spiritual (Bhavana), and that matthana culture for serving the senior monks his personality is a very seclusive one and he prefers not to 21. After they have finished with helping Phra Ajaan mingle with people. Mun bathe, each monk will go back to take a bath near their own cubicles, not at the water well.

9 The 14 united activities daily monastic routines of Buddhist monks at Wat Pa Nong Phue Na Nai Era 1. For their sermons, Phra Ajaan Mun will be the person to appoint when they are meeting. For the first couple of years (around 1945 AD.) he would appoint meetings once every 2-3 days. Later years he would appoint the meetings every 5-7 days. In the latter years of his life where Phra Ajaan Mun became elderly, Phra Ajaan Maha Buawa Nanasampanno (the most senior monk at that time) says that he would appoint meetings further apart. Around once every 10 days or 15 days or so. 2. To study under Phra Ajaan Mun, if any Buddhist monks want to become his disciple, Phra Ajaan Mun will consider who to accept by himself. If the monk does not deem himself to be acceptable, then he will not be accepted even if there is a cubicle left for him. Even if a monk was accepted, but had shown inappropriate behaviour, he may be kicked out of the temple at that day. 3. For important days in the Buddhist religion such as Visakha Puja day (the day that commemorates the birth, enlightenment, and death of the Lord Buddha.), Makha Puja day (celebrates the gathering that was held be- tween the Lord Buddha and 1,250 Arahants of his first group of disciples), or Buddhist holy day (a day for mer- it-making ceremonies), Phra Ajaan Mun will lead Buddhist laypeople in those societies to follow as the tradition. 4. Morning and evening meditation sessions will be done in each monk’s own cubicle separately. They shall not chant too loudly that it disturb another monk’s meditation but how much or how little they meditate is up to themselves. However, Phra Ajaan Mun will encourage his disciples to walk back and forth while meditating, known as “Jongkrom” in Thai. For Visakha Puja day and Makha Puja day, he will arrange a chanting session with laypeo- ple in the village, and for the first and last day of the Buddhist Lent season, the monks in the temple will all chant together. 5. In regards to building a pavilion (during Ban Nong Phue era), Phra Ajaan Mun does not want a luxurious build, but they were rather built with the bare minimum to live in. Smaller cubicles are made from split bamboo strips. As for the pavilion hall, it was built to be 6 meters wide by 8 meters long. Not many cubicles in the temple are even made from wood, only Phra Ajaan Mun, Phra Ajaan Maha Buawa, and Phra Ajaan Wan’s cubicle. The rest are made from split bamboo strips and large dry trees leaves (similar to the leaf of a Teak tree) which, once dried, they can be woven into rows and layers to use as a roof. 6. A routine duty that every monk and novice had to do was in February of every year, where they will help each other fix the pavilion and cubicles, find dry grass for covering and patching the buildings, or find wood for fuel to stock. Etc. 7. It is very important to keep the forest dwellings, cubicles, pavilion, eating and cooking halls and every place inside the temple very clean. Especially with bathrooms and toilets, Phra Ajaan Mun holds a great emphasis on keeping them clean and tidy. 8. Phra Ajaan Mun also emphasises the importance of being quiet and calm inside the temple. Once inside the area, no one should make loud noises that can make people become startled, or speak about anything that is in regards to earthly desires. If he happens to hear a monk speak about anything inherently sexual or wanting to leave the monkhood they will be banished from the temple immediately. 9. While the monks are living together, they should be cooperative and undivided among themselves. If an argument happens to come up, they must immediately resolve the issue by talking to each other so that the issue does not affect Phra Ajaan Mun. 10. Fellow monks should help each other work together to complete their duties, or the 14 precepts that Buddhist monks must follow such as reception the guest, cleaning the bathroom, the pavilion, the toilets, etc. These precepts are reinforced by Phra Ajaan Mun himself, which he encourages that monks and novices must do so qui- etly and in harmony.

10 Other Mode of practices of Phra Ajaan Mun follows 1. Criteria For Disciple Acceptation 7. Religious Ceremony, Donation Box And Oc- The monks that are chosen to become Phra Ajaan cultism Mun’s disciples must be someone who is serious to learn about the Dhutanga-Kammatthana manner under him. He There is to be absolutely no asking for donations must be skilled both in his worldly duties (such as duties from villagers or laypeople to make money for the temple and tasks) and spiritual routines (such as Bhavana). If Phra (or even having a donation box inside the temple), wheth- Ajaan Mun asks something about Bhavana and they can- er directly or indirectly, Phra Ajaan Mun does not accept not answer well, he will further push and ask about their it. Ceremonies, where they ordain the Buddha image, is personality. If they are impossible to teach then he will also forbidden, and seen as a terrible sin. “Why should we banish him out of the temple. ordain him since the Lord Buddha had already been or- dained years before we were.” 2. Rules For Female Meditation Retreat 8. Agricultural Products In His Dwelling In the temple, he will not accept Buddhist nuns Fruits and vegetables that are grown naturally in (also known as Bhikkhunī) or Maechi (laywomen who live the temple e.g. bananas and papayas, Phra Ajaan Mun has an ascetic life) as a disciple. If anyone had questions about no desire to harvest and sell them both directly and indi- there practices then they were free to ask him about it af- rectly. If a villager wants some fruits than they are free to ter appointing him. ask so, but he will not allow it if they asked for some fruits to go sell it later. 3. Ordination In His Dwelling Phra Ajaan Mun will not ordain anyone by himself, 9. Faced With The Sickness And Cremation neither people looking to ordain to fulfil their vows or peo- Management ple who have temporary work leave to become an ordained In regards to the illness or death of the monks in monk. the temple, he will consider himself of the conditions and state of each monk with tolerance, it is not wrong to be 4. Preparation To Become A Monk calling it forced, or healed with the meditation and no If they are an ordinand or a layman who are cur- medicine (for testing of his tolerance or endurability of his rently following the eight precepts, Phra Ajaan Mun will mind, too.). As far as it goes on the subject of cremation ask him to stay at the abode for at least 3-6 months, while of the monks in the temple, Phra Ajaan Mun will not leave following the eight precepts, and watching his character. the corpse out for more than one day (before cremation). If they are passable Phra Ajaan Mun will allow them to An example of a monk who passed away at night, after study under him (however he will not ordain him, and will breakfast the next day Phra Ajaan Mun will request for tell them to get ordained first elsewhere, then come back him to be cremated right that day, saying that there was to study under him). really no need to preserve him for a long time as even the Lord Budhha was only preserved for 7 days before being 5. Short Staying Of Laypeople In His Temple cremated. At the temple, Phra Ajaan Mun will not allow lay- men and laywomen (those who follow the five or eight 10. Honour Respectful In The Dhamma Of The precepts) or any other guests to stay inside the temple, un- Lord Buddha less they have travelled far that day or if it was late at night Any photographs or paper with a picture of the and would be unsafe for them to travel. If so, he will re- Lord Buddha, Phra Ajaan Mun will be extremely cautious luctantly allow them to stay the night, then ask them to and respectful of. He will place them on high shelves and leave early the next morning. will take extra care to not step on any. If he see them on the floor then he will immediately pick them up and store 6. Not Receive Of Kathina them in the right places. In regards to the receiving of Kathina (a ceremony where laypeople present the monks some new robes or 11. Concerning In Scarp Of Paper offerings presented to Buddhist monk at the end of Lent Any form of paper (e.g. newspaper or books), if season), during the period where he stayed at Ban Nong he happens to see it on the floor he will always pick them Phue Na Nai, there were no accepting of the Kathina. But up. This is because Phra Ajaan Mun considers that paper if a layperson insists with great spirit and faith, he will ac- can inscribe any form, language, or religious teachings, cept them respectfully. However, there shall be no cere- and should not be thrown away or stored recklessly. mony whatsoever, along with a practice called ‘Kathina Khandhaka’(where laypeople will stretch out monk’s robes 12. Placed Of The Monk and Woman’s Pictures and cut them to size), or donations (of money), ‘telling’ He will not allow pictures with women to be placed the winning lottery number, ‘change’ a person’s bad for- up high, and especially hung up or placed on the same tune, fortune telling, etc. These are definitely opposing to level as another photograph of a monk. Phra Ajaan Mun’s mode of practices and belief.

11 Other Mode of practices of Phra Ajaan Mun follows 13. Rules In The Dhamma Printing the temple they stay over to make merits, they sleep wher- If there is a need to print or publish a book about ever, and they don’t interfere with the monk. They wake Dhamma teachings, Phra Ajaan Mun will stress that there up and then give alms to monks, with whatever food or should not be pictures of women inside the Dhamma book, robes they have with them. as it will be harder to properly store the books because these Dhamma books have to be stored in a higher place. 18. Once Time For The Abbot In His Monk Life While Phra Ajaan Mun finds more importance in 14. Placed Of The Dhamma Books Bhavana praying (learning meditation), than ruling or lead- He also highly respects every single Dhamma book, ing (the burden of studying the scriptures), he has once they cannot be placed thoughtlessly and has to be stored became the abbot of Wat Chedi Luang (in 1932) for one up high. year, which is the first and last he was abbot. Afterwards, he resigned from his position and returned to the forests 15. Highly Pay Respect Of The Buddha Image to Bhavana (meditation and vipassana). Phra Ajaan Mun Bhuridatta Mahathera holds great respect towards any Buddha images. This can be seen from 19. Aim Of His Meditational Practices Is the way that he does not leave any Buddha images inside “Nirvana” (Purified Heart And No Rebirth) his cubicle, his reasons that our behaviours such as stand- Throughout his life, Phra Ajaan Mun focuses on ing, walking, undressing, and changing of clothes is an solitude and his singularity, concentrating on meditation inappropriate act to do in front of the Buddha Image. to get rid of his kilesa from his mind. To be free from all Furthermore, it is also known that whichever space mental defilements and intoxications, he is a leader in the is used as a place to dine in, has to be separated from the practical aspects of Buddhism. He ordained to completely Buddha image. Monks should not eat or dress in front of wash away his kilesa deep inside his mind without care the Buddha image as it is seen as disrespect towards the for fame, money, and praises and is seen as a teacher, pro- Lord Buddha. fessor, mother and father figure all at once. In the Dhutan- ga-Kammatthana community, he is known as the “Fa- 16. Management With The Occultism ther-Mother-Teacher-Professor Mun Bhuridatta Mahathera”. Another important mode of practice that is highly And once he had completed his own spiritual journey reinforced by Phra Ajaan Mun is that there will be no ac- within his mind, he became a revered teacher for students knowledgement of black magic and auspices (e.g. auspi- and disciples. Especially for Buddhist monks and novices, cious times to complete a ritual). He is a firm believer of many who practiced after taking his advice whilst staying instant karma. Whenever you create good karma, then you under his guidance became Buddhist Dhutanga-Kammat- will gain good karma in that instant. On the other hand, if thana monks or forest Buddhist monks that have become you create bad karma by doing evil and hateful things, you the pride and joy of Siam. Although almost 7 decades have will gain those bad karmas instantly as well. There will be passed, his name and contributions to society still have a no ceremonies to ‘change one’s bad fortune’, amulets, tal- positive impact on the hearts of Thais and Buddhists till ismans, lucky charms, no buying or selling holy objects this day, and will continue to do so for many generations (whether directly or indirectly). One thing that Phra Ajaan to come. Nowadays, the meditation and ascetic practice Mun reluctantly accepts is holy water, but before giving (Dhutanga-Kammathana) is well known in the world es- laypeople the holy water, he will sermon them first. Say- pecially in the West and wide spread around the world due ing to the laypeople that to “Phra Ajaan Mun Bhuridatta Mahathera’s Paths” who “My Children, if your spirit and heart (Chitta) do is the dominately pioneer of this practice, so it worthy to not understand or not reach of the Lord Buddha’s Path, his call him “ The Father Of Dhutanga-Kammatthana Prac- dhamma teaching or the Buddhist monk’s way, you cannot tices”. When we follow his way, the peacefulness must simply sprinkle holy water on the outside and expect your occure in our heart and spreads to our community and our insides to suddenly be filled with wisdom. That is impos- world. The human society, although confusing, may not sible. This water is only but a media to invite you to rec- occure. The weapons are not necessary to spare, and the ognise the teachings of Dhamma. Do not believe it to be war or cold war are not happening. We can say proudly magical all-knowing water, but rather, it all depends on that his Dhamma teachings can lead the world towards your actions.”, he would say. peace and sustainability. 17. Dealing With The Make Merit Peoples References When Phra Ajaan Mun’s folks come visit the tem- ple, they are quiet and do not chatter as we do, they do not 1. From the biography of Phra Ajaan Lhar Kemapatto intend to come to request only for food from the temple. They come and ask for leftovers from the Buddhist monks, from Wat Pu Chor Kor, Mukdaharn Province and take them to eat at his small hut rather than at the pa- vilion where monks eat. The most important rule is to be 2. Taken from sermon offerings by Phra Ajaan Lhar Kemapatto as quiet as possible, as they love the peacefulness. The guests come from different places, and when they reach (disciple of Phra Ajaan Mun Bhuridatta), including the following sermons named: - “Mode of practices that do not falter” (8 June 1981) - “Educating of the monastic routines” (13 May 1982) - “Phra Ajaan Mun’s practices” (1 December 1981 and 9 November 1983) - “Phra Ajaan Mun’s practices” (21 July 1985) - “Admirable practices in the days of Ban Nong Phue” (18 January 1987) - “Tales about times with Phra Ajaan Mun” (22 December 1989) - “Tales about times with Phra Ajaan Mun” (25 November 1993)

12 His Achievements His major work was mainly his teaching on the practice of wan- dering and meditation delivered to gatherings of students during the Rains Retreats especially in the last decade of his life (1939-1949). These teachings were mostly in the form of oral traditions. There remain however two manuscripts in his own handwriting of his Dhamma teaching (Khandha Vimutti and Samangi Dhamma), one was written in Thai scripts, the other was in ancient Thai-Lao scripts, as well as two sets of transcriptions of his lectures prepared by some of his master students which were published and distributed at his cremation ceremony. More importantly, the impact of his practice and teaching was de- scribed in both verbal and written forms by many master disciples as being immensely influential and life-changing in developing the minds and hearts of the people, leading them towards the path of hope, peace and liberation from unhappiness. His legacy is the lineage of master students, trained directly under him during his lifetime, numbering about 91 master monks/ nuns. Each monk subsequently founded his and her own forest monas- tery/nunnery in Thailand which later expanded into numerous branches within the country and abroad, now totaling 3,300 forest temples in Thai- land and 149 around the world, all giving due credit and honour to Phra Ajaan Mun’s forest meditative tradition. Today this tradition is still living.

13 Luang Pu Mun Bhuridatta and Peace: From Visuddhicitta to World Peace By Phra Dr. Arthit Wongsaensook, MD. and Honourable ML. Pichaya Svastivatana The word “peace”, or “peace of mind”, is “samatha” in the Pali language. In practice, Luang Pu Mun Bhuridatta Mahathera always practiced dhamma and meditation more and more studiously since his Buddhist novicehood. After being ordained as a monk, he spent most of his times on pilgrimages to attain peace of mind in the jungle either alone or together with one monk or two. The monk did not take regular routes, but walked through deep forests, caves and graveyards in the Central Region and the mountainous North and Northeast of Thailand and even crossed the Mekong River to Laos and Myanmar. He practiced his mind to achieve peace of mind through meditation from the primary to final stages which turned normal human mind into visuddhicitta – the very peaceful mind without kilesa (greed, anger and lust). Throughout these times, Luang Pu Mun Bhuridatta Mahathera practiced his mind and meditation alone in the jungle and thus was regarded as a true forest monk. Even after becoming enlightened, Luang Pu Mun Bhuridatta Mahathera never stopped teaching other people the approach he had learned, reflecting his great kindness. Luang Pu Mun Bhuridatta Mahathera kept teaching monks, novices, nuns and Buddhists to observe the Silas (The Buddhist Precepts or virtue) – the start of practicing the mind – and to make sacrifices and give as much as possible to other people. The monk also continued to teach meditation (samatha and vipassana meditation) in every detail to his students to attain peace, happiness and calmness. More importantly, he invested all his best efforts to teach his monk students to see and understand what he saw and understood. From Visuddhicitta to Kindness for Other People The biography of Luang Pu Mun Bhuridatta Mahathera reflects that the last five years of his life was dedicated to teaching his students – monks, nuns, white attire-clad women and devout Buddhists - to his fullest capacity, spreading his fame all around Thailand despite in the time of World War II. During the War, people experienced sufferings and were spiritually lost. Luang Pu Mun Bhuridatta Mahathera became a spiritual pillar for people from all walks of life until they understood their own minds. These people became self-dependent, eventually gave up animism and opted for meditation (samatha vipassana meditation). Later, the approach, taught by Luang Pu Mun Bhuridatta Mahathera, was consequently learned by so many people all around Thailand and Southeast Asia. Thus, the monk was considered a pioneer in samatha vipassana meditation teaching which led to peace of mind among meditation practitioners and also peace in societies. Once people achieve peace of mind, they will never forget serenity within their minds for the rest of their lives because no other happiness is greater than peace of mind. Peace of Mind is Widespread Internationally The meditation approach of Luang Pu Mun Bhuridatta Mahathera is outstanding for: 1. Loving peace and solitude and practicing meditation in forests without a focus on permanent buildings, amulets, talisman and luxuries. 2. Observing their minds without finding other people’s faults. Purifying their minds to diminish and end suffering, greed, anger and lust. 3. Focusing on simplicity, disciplines and peace in calm places while practicing meditation. This can speed up the process of achieving peace of mind. 4. The path to peace, taught by Luang Pu Mun Bhuridatta Mahathera, is practical and applicable in our real life and nowadays widespread in Thailand and internationally, such as America, Europe and Australia. All these things are the testament of Luang Pu Mun Bhuridatta Mahathera’s great success in bringing peace and peace of mind among people who later disseminate the approach to the society. Nowadays, more people opt for the path led by Luang Pu Mun Bhuridatta Mahathera. Therefore, it is not an overstatement for us to say that Luang Pu Mun Bhuridatta Mahathera has brought peace, peace of mind and sustainability to the Thai society, global community and mankind. Luang Pu Mun Bhuridatta Mahathera deserves great respects for his unlimited kindness from the bottom of our hearts because his teachings are priceless. Peace of mind among people can gradually lead to the end of chaos, selfishness and even warfare. Wars never cross the minds of meditation practitioners who attain peace of mind, leading to everlasting peace and happiness. For more information : www.luangpumun.dra.go.th