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Pi apāta 90 is always considered to be a very important duty for
the dhuta ga monk who follows the method of the Most Venerable Mun,
who should never overlook to perform it, save when there is no need to
eat food. He taught that, when going on pi apāta, they should make an
effort to work internally without letting up, both while going out and
returning to the place where they were staying, while they were arranging
their food, putting it into the bowl and eating it with the hand. Before
eating, they should thoughtfully examine it, repeating the words
pa isa khā yoniso, 91 and so on, with whatever skill each one has. This

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Muttothai Preaching
Most Venerable Mun once gave a discourse on Dhamma at Wat
Chedi Luang, Chiang Mai Province. Chao Khun Upāli praised his talk, in
which he had clarified the concept of muttodaya (the heart released). This
Dhammapreaching,
which contains seventeen topics, has come to be
known in Thai simply as Muttothai.
Most Venerable stated that our practice is not simply a
theoretical study, but also consists in training our hearts to eliminate the
corruptions (uppakilesa). We should train ourselves well before
attempting to train someone else. If a person attempts to propagate the
Dhamma without having first mastered it himself, a bad reputation
concerning him will spread to the four quarters, in that he has failed to
follow the example set by the Lord Buddha and all the noble disciples of
the past. 92

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He also spoke of the root instigator of the cycle of death and
rebirth as follows:
hītibhūta avijjāpaccayasa khārā…upādāna …bhavo…jāti 93
in which hītibhūta denotes the primal mind. When the primal mind is
imbued with delusion, its sustaining factor is a lack of awareness. Once
there is a lack of awareness, it gives rise to the sa khārā, or mental
fashioning, together with the act of clinging to them, which, in turn, give
rise to further becoming and rebirth. If we are to sever the cycle of death
and rebirth, we must train the primal instigator so as to develop
awareness, and become alert to all sustaining factors for what they really
are. Human beings occupy a supreme position in their ability to attain the
path, fruit, and nibbāna.
The Buddha established the satipa hāna as the fortress in which
one can practise and train oneself. Those who go into battle with the

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repeatedly, we should also be mindful, continuing our observation of the
body in all places and at all times, whether sitting, standing, walking, or
lying down, whether eating, drinking, working, speaking, or thinking—
we should at all times have allround
mindfulness of the present. 94
Once you have a clear understanding of the body, you should
then consider analysing it into its constituent elements of earth, water,
fire, and wind. The entire world will, in time, come to be seen as nothing
but elements. With this vision, there arises that insight consisting of
knowledge and vision of things as they really are (yathābhūtañā adassanavipassanā).
95

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such contact will be similar to that of a bead of water rolling over a lotus
leaf.
He concluded the discourse by reminding those present of the
importance of the practice of mindfulness:
Ekāyano aya bhikkhave maggo sattāna visuddhiyā
sokaparidevāna samatikkamāya, dukkhadomanassāna
attha gamāya ñāyassa adhigamāya, nibbānassa sacchikiriyāya,
yadida cattāro satipa hānā. (This path is the sole vehicle,

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The Impact of the Most Venerable Mun’s
Method of Practice
4.1 The Impact on Thailand
Throughout the period 19171948,
any monk who came to hear
of the Most Venerable Mun’s attainment of arahantship, and who were
themselves aiming at the cessation of suffering, would seek him out and
ask him to teach and train them. In those days, because of the difficulties
of travel, one had to go to a great amount of trouble in trying to find him.
Anyone who did manage to achieve this therefore placed great faith in
what he told them. 98 His fine appearance and the manner in which he
spoke were greatly appreciated. 99

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notable example is Venerable Chah 100 , a Mahanikai monk, but one who
adopted the Most Venerable Mun’s method of practice after receiving
advice from him at Wat Ban Nong Pheu Nanai, Pannanikom, Sakon
Nakhon Province, in the year of 1947 (BE 2490). 101 He was to become
the most famous kamma hāna monk, both within the Mahanikai here in
Thailand as well as overseas.
The monks whom the Most Venerable Mun trained always
entertained deep feelings of affection for him. This was their way of
rewarding him for his playing the role of the good teacher, and his
disciples have had a profound effect on the tradition of the dhuta ga
kamma hāna monk as a whole. The Phra Kammatthan of the Most
Venerable Mun’s lineage pay great respect to their teachers, or acharns
(ācariya). They act very modestly and obediently where their acharns are
concerned. This tradition established by the Most Venerable Mun has
been continuously practised up to the present day.

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samādhi, and then go on to vipassanā to reach the final goal. Mind is said
to have the “monkey’s habit”. It never stops moving. Meditative practice
in the four postures is not enough to tie it down sufficiently for one’s
attaining one’s objectives. In order to help them in their training, the
dhuta ga kamma hāna monks of the Most Venerable Mun’s lineage
emphasise the fourteen khandhavatta (or the group of duties) and the
thirteen dhuta gas (or ascetic practices).
The relevant duties (khandhavatta) are to be performed under the
following circumstances: 102
1. By a monk when he visits a monastery or a dwellingplace
2. By a resident monk in a monastery or dwellingplace
3. By a monk who is leaving a residence
4. By chanting thanksgiving after receiving food or other gifts
5. At the place where food is eaten
6. During the alms round

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