In the early years when Ãcariya Mun first began wandering dhutanga, he started in the northeastern province of Nakhon Phanom. From there he traveled across the provinces of Sakon Nakhon and Udon Thani, finally reaching Burma, where he stayed for awhile before returning to Thailand by way of the northern province of Chiang Mai. Staying briefly there he then traveled into Laos, practicing the ascetic way of life in Luang Prabang and later Vientiane before eventually returning to Loei province. From this northeastern locale, he wandered by stages down to Bangkok, spending a rains retreat at Wat Pathumwan monastery. Following that retreat period, he took up residence in Sarika Cave, remaining there for several years. Only upon leaving Sarika Cave did he return to the Northeast region.

During all those years of extensive wandering, he almost always traveled alone. On only a few occasions was he accompanied by another monk, and even then they soon parted company. Ãcariya Mun always practiced with a single-minded resolve, which kept him aloof from his fellow monks. He invariably felt it more convenient to wander dhutanga alone, practicing the ascetic way of life on his own. Only after his heart had been sufficiently strengthened by higher spiritual attainment did the compassion arise which made teaching his fellow monks a priority. Such compassionate considerations were the reason why he left the peace and tranquillity of Sarika Cave to journey back to the Northeast.

Previously, his early years of wandering dhutanga in the northeastern provinces had given him an opportunity to instruct some of the kammaååhãna monks he met there. In those days, he had found a large number of dhutanga monks practicing in various locations throughout the Northeast. In making this return trip, Ãcariya Mun was determined to teach the monks and laity who trusted his guidance, putting all his energy into the task. Returning to the same provinces he had once wandered through, he found that monks and lay people everywhere soon gained faith in him. Many of them, inspired by his teaching, ordained as monks to practice the way he did. Even some senior ãcariyas, teachers in their own right, discarded their pride and renounced their obligations to practice under his tutelage, their minds eventually becoming so firmly established in meditation that they were fully confident of their ability to teach others.

Monks among the first generation of Ãcariya Mun’s disciples included Ãcariya Suwan, the former abbot of Wat Aranyawat monastery in the Tha Bo district of Nong Khai province; Ãcariya Singh Khantayãkhamo, 1 the former abbot of Wat Pa Salawan monastery in Nakhon Ratchasima; and Ãcariya Mahã Pin Paññãphalo, 2 the former abbot of Wat Saddharam monastery in Nakhon Ratchasima. All three of these venerable ãcariyas came originally from the province of Ubon Ratchathani – all have now passed away. They were influential disciples whose teaching careers helped to perpetuate Ãcariya Mun’s legacy for the benefit of future generations. Ãcariya Singh and Ãcariya Mahã Pin were brothers. Before taking up the way of practice, they thoroughly studied the Buddhist canonical texts. They were two of the senior ãcariyas who gained faith in Ãcariya Mun, discarding their pride and renouncing their obligations in order to follow the practice as he taught it. Eventually, through their teaching efforts they were able to assist many people from all walks of life.

Next in order of seniority was Ãcariya Thet Thesarangsï 3 who presently resides at Wat Hin Mak Peng monastery in the Si Chiangmai district of Nong Khai province. He is a senior disciple of Ãcariya Mun whose exemplary mode of practice is so inspiring that he is highly revered by monks and laity in almost all parts of the country. His manner is always simple and down-to-earth, as one would expect with his exceptionally gentle, gracious, unassuming character. He conducts himself with perfect dignity, while people from all levels of society are captivated by his eloquent discourse.

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When it comes to temperament, or personal behavior, senior ãcariyas differ in their natural qualities of mind and character. There are ãcariyas whose personal behavior is an excellent example for everyone to emulate: those emulating them are bound to behave in a pleasing, amicable manner that’s in no way offensive to other people. The personal behavior of some other ãcariyas, however, is pleasing and appropriate only when practiced by them personally. Should others adopt the same style of behavior it’s bound to appear false, immediately offending anyone exposed to it. So it is inadvisable for most people to imitate the idiosyncratic behavior of these ãcariyas.

The personal conduct of Ãcariya Thet, however, is unimpeachable in this regard. Following his sterling example, one is bound to develop the kind of pleasing, amicable demeanor appreciated by people everywhere. He has such a gentle, kindly disposition that it can be easily emulated without the risk of offending others. His example is especially appropriate for Buddhist monks, whose personal behavior should always reflect a truly calm and peaceful frame of mind. Ãcariya Thet is one of Ãcariya Mun’s senior disciples who I believe deserves the highest respect. For as long as I have known him, I have always considered him to be an eminent teacher.

Next in line is Ãcariya Fan Ajãro 4 who now resides at Wat Udomsomphon near the village of Na Hua Chang in the Pan-nanikhom district of Sakhon Nakhon province. He is widely known and lauded throughout the country for his excellent spiritual practice and his virtuous conduct. His mind excels in noble qualities, the most prominent being his immense loving kindness for people of all classes. He is a monk truly worthy of the enthusiastic devotion he receives from people of every region of our country. He genuinely puts his heart into helping people in any way he can, whether materially or spiritually – like one whose benevolence knows no bounds.

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The next senior disciple I shall mention is Ãcariya Khao Anãlayo 5 who presently resides at Wat Tham Klong Phen monastery in the Nong Bua Lamphu district of Udon Thani province. As he is one of the foremost meditation masters of our time, it’s very likely that the reader is already familiar with his outstanding reputation. Both his mode of practice and his level of spiritual attainment are worthy of the utmost respect. He has always preferred to practice in remote, secluded locations with such single-minded resolve that his diligence in this respect is unrivaled among his peers in the circle of dhutanga monks. Even today, at the age of 82, he still refuses to allow his declining health to curtail his customary zeal. Some people have asked me, out of concern for his failing health, why he continues to put such strenuous effort into practice when in truth he has nothing further to accomplish. They can’t figure out why he remains so active and energetic. I try to explain to them that someone, who has completely eliminated the contentious factors that exploit every weakness to sap energy and hinder progress, has no debilitating lethargy left to entrap his mind in a web of delusion. Meanwhile the rest of us have amassed such a debilitating mountain of laziness that it virtually obscures us from view. As soon as we get started on some worthwhile endeavor, we become apprehensive lest the fruits of our efforts overload our capacity to store them. We worry ahead of time about how exhausted we’ll be when the work becomes difficult. In the end having failed to gather those wholesome fruits, we are left with an empty basket, that is, an empty joyless heart, drifting aimlessly with no hard-earned store of merit to fall back on. Instead, we fill our empty hearts with complaints about all the difficulties we face. So laziness, this blight in our hearts, keeps throwing up obstacles to block our way. Those who have cleansed this blight from their hearts remain persistent, persevering in times of hardship. They never worry about overloading their capacity to store the fruits of their efforts. Those individuals whose hearts are pure, unblemished Dhamma, cleared of all worldly defilements, stand out majestically in all situation. Somber, sullen moods never arise in their hearts, making them perfect examples for the world to follow.

Each of the above-mentioned disciples of Ãcariya Mun has certain brilliant qualities buried deep within his heart, shining there like precious gems. People having the good fortune to meet such noble teachers are bound to be rewarded with amazing insights to gladden their hearts – an experience they will cherish forever.

Ãcariya Mun taught several different generations of disciples, many of whom have become important teachers in their own right. Being a meditation master of great stature rich in noble virtues, he was wonderfully clever in the way he elucidated the path of practice and its fruits. It was as though he had a miniature Tipiåaka etched into his heart, as was so accurately prophesied by the initial samãdhi nimitta he saw when he first began to practice. Traveling to many regions of the country during the course of his teaching career, he instructed large numbers of monks and lay supporters, who in turn developed a deep devotion for him and a genuine fondness for the edifying Dhamma he taught. His spiritual impact was a direct result of having realized within himself the true nature of that Dhamma. His words thus represented that Truth which he had fully comprehended – not mere guesswork, or conjecture about what the truth should be or might be. Being absolutely certain about the Truth arising in his own heart, he taught this same Truth to others. When Ãcariya Mun left Sarika Cave to return to the Northeast for the second time, he was fully determined to teach the way to as many monks and laity as possible – both his previous acquaintances who had already undergone some training, as well as those who were just beginning to establish themselves in the practice.

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