Ven. Acariya Mun - Spiritual Biography + photos

Buddhasãsana, from the theory and practice of Dhamma to its
inner realization. And this in an age when genuine disciples of
the Buddha are hard to find.
He placed special emphasis on the thirteen dhutanga observ-
ances, which Buddhists everywhere had long since lost interest
in. No one thought to restore them to the prominent position
they deserve. The fact that they have now become such a signif-
icant part of a dhutanga monk’s practice is a direct consequence
of the earnest efforts that Ãcariya Sao and Ãcariya Mun made
to revive their use in Thailand’s Northeast region. Both Ãcariya
Sao and Ãcariya Mun observed all thirteen of these ascetic prac-
tices at one time or another in their lives, although only the ones
I’ve mentioned earlier were practiced on a daily basis. Other dhu-
tanga observances, like staying in a cemetery or living out in the
open at the foot of a tree, were practiced so often that these two
ãcariyas became thoroughly familiar with them. Dhutanga monks
in the Northeast today are descendants following directly in their
footsteps.
Ãcariya Sao and Ãcariya Mun were keenly aware of the
practical value the dhutanga observances had for practicing
monks. They clearly understood that each of these thirteen prac-
tices was an extremely effective means of closing off the outlets
through which kilesas of dhutanga monks tend to flow. Without
the restraining influence of ascetic practices to stem the flow from
those outlets, dhutanga monks are ‘ascetic’ in name only, their
kilesas being free to roam at will, causing considerable annoy-
ance to everyone. With the help of the dhutangas, monks can rest
assured that their conduct will not be offensive to others. Each
dhutanga practice promotes a virtuous quality, while its observ-