The Venerable Phra Acharn Mun Bhuridatta Thera Meditation Master

The Venerable
Phra Acharn Mun
Bhuridatta Thera
Meditation Master

Complied by The Venerable Phra Acharn
MahaBoowaNyanasampanno

Of Wat Pa Barn Tard, Udorn Thani

Translated into English by Mr. Siri Buddhasukh

Venerable Ajaan Maha Boowa was born in Udorn-thani, North-east Thailand in 1913. He became a monk in the customary way at a local monastery and went on to study the Pali language and texts. At this time he also started to meditate but had not yet found a suitable Teacher. Then he caught sight of the Ven. Ajaan Mun and immediately felt that this was someone really special, someone who obviously had achieved something from his Dhamma practice. After finishing his Grade Three Pali studies he therefore left the study monastery and followed Ven. Ajaan Mun into the forests of N.E. Thailand. When he caught up with Ven. Ajaan Mun, he was told to put his academic knowledge to one side and concentrate on meditation. And that was what he did. He often went into solitary retreat in the mountains and jungle but always returned for help and advice from Ven. Ajaan Mun. He stayed with Ven. Ajaan Mun for seven years, right until the Ven. Ajaan's passing away.

The vigor and uncompromising determination of his Dhamma practice attracted other monks dedicated to meditation and this eventually resulted in the founding of Wat Pa Bahn Tahd, in some forest near the village where he was born. This enabled his mother to come and live as a nun at the monastery.

Ven. Ajaan Maha Boowa is well known for the fluency and skill of his Dhamma talks, and their direct and dynamic approach. They obviously reflect his own attitude and the way he personally practiced Dhamma. This is best exemplified in the Dhamma talks he gives to those who go to meditate at Wat Pa Bahn Tahd. Such talks usually take place in the cool of the evening, with lamps lit and the only sound being the insects and cicadas in the surrounding jungle. He often begins the Dhamma talk with a few moments of stillness -- this is the most preparation he needs -- and then quietly begins the Dhamma exposition. As the theme naturally develops, the pace quickens and those listening increasingly feel its strength and depth.

The formal Dhamma talk might last from thirty-five to sixty minutes. Then, after a more general talk, the listeners would all go back to their solitary huts in the jungle to continue the practice, to try to find the Dhamma they had been listening about -- inside themselves. [From Access to Insight - the Introduction to "To the Last Breath".]

According to some special information, I strongly believe that the writer is already an arahant. The 89 years old Venerable Maha Boowa is quite aged now, I don't know how much longer he may guide aspirants in his remaining lifetime. In revealing this information, I hope to benefit those who are seeking the truth and devoted to the goal of Deliverance in time before an Arahant’s well gone. Because I believe that even if one just see an arahant and pay homage or make offering sincerely, he/she will get great advantage and long-term welfare in the near future.

The Address of Wat Pa Barn Tard:
Wat Pa Barn Tard,
Barn Tard
Ampher Meuang
Udorn Thani 41000
Thailand

This book may not be offered for sale, but only as a free gift of Dhamma, respecting the Venerable Acharn Maha Boowa's words 'Dhamma has value beyond all wealth, and it should not be sold like goods in the market place'
However, if anybody wishes to reproduce this book in whole or in part to be given away free as a 'gift of Dhamma,' they may do so and this statement may be taken as sufficient permission, so there is then no need to seek for any further permission.

Second Printing 1982

Through this gift:

May my parami ripen with all the supporting factors within this lifetime for me to pursue the Dhamma life fully and experience the four Noble Truths directly. And if unsuccessful, may I always encounter the real Buddha Sasana in my future lives with all the supporting factors that would allow me to continue to practice ardently and successfully culminating in Arahantship.

May my wife, mother, father and all family members parami ripens to assist them in walking the path of the Buddha's teachings.

May all living beings whom are still in the cycle of samsara share in this merit making.

--The Donor

Translator's Preface

In the following translation, every attempt has been made to capture the full meaning of the Thai original, which in some cases meant getting at that between the lines, and as such, this translation cannot be called a word-for-word translation. All insertions of the translator are indicated by means of brackets, and all footnotes, unless otherwise indicated, belong to the translator. It was felt necessary to add footnotes to make clearer the text itself, either because of other possible meanings to be understood by it, or because of a lack of familiarity with Buddhist terms or Bhikkhus' practices by the Western reader, for whom this book is intended. The section of Supplementary Notes included at the end of the work is also for this same purpose.

The translator would like to dedicate his efforts at this work to all those who are determined to transfer the Dharma from the Scriptures to their minds, and who care to brave the suffering which leads to the end of suffering, and who wish to see 'fresh' footprints of the Buddha and His Noble Disciples in the present time.

Siri Buddhasukh
22nd December 2519/1976

Writer's Note:

The biography here presented reveals the life and manner of practice of the late Venerable Meditation Master Phra Acharn Mun Bhuridatto. It is the result of the compiling of information generously supplied by a number of his contemporary disciples who had been under his guidance at different times. Its correctness is therefore fairly reliable, though, of course, it is impossible to expect each of his disciples to recollect every word of his instructions and every place and event of his life. But it is again impossible to wait until perfection and entirety are obtained. The longer one waits, the more the significant details are sure to fade away from the memories of his contemporary disciples. Future generations would then be deprived of a worthy example, someone whom they can look up to. It is in view of this fact that the following biography is presented, with the hope that at least something may be better than nothing at all.

The method of presentation here follows that of the ancient compilers who recorded the biographies of some of the Noble Disciples in various texts with the hope that they may be encouraging examples for posterity. If anything, which the late Venerable Phra Acharn Mun has himself related, seems 'inappropriate', the writer hereby asks the readers' forgiveness. It is for the sake of those interested in this aspect of Buddhism that this work has been attempted. The writer must admit that he cannot help but feel a bit uneasy at his own efforts.

Boowa

The Venerable Phra
Acharn Mun Bhuridatto
Meditation Master

Phra Acharn Mun was the best-known meditation-master of his time, being genuinely revered by all his close disciples. From the sermons and instructions regarding high dharma delivered by him, it was obvious to his close disciples what his level of attainment was. Their indelible impression gained there from has always served to testify to that fact. His disciples included lay followers as well as Bhikkhus [monks] perhaps from all parts of Thailand, and also from the neighboring country of Laos. From the first day to the last, his life was splendid, both as a layman and as a Bhikkhu. So flawless was his life that a diamond or any other gem cannot compare with its matchless rarity and purity.

He was born into the family of Kankaew with Nai Kamduang as his father and Nang Jan as his mother, both being Buddhists by tradition. He was born on Thursday, 20th January BE 2413 [1870], in the town of Ubol Rajadhani (sub-district Khambong, Khongjiem District). Of his eight brothers and sisters, however, only two were still alive on the day of his passing away. He was the eldest, of small stature and fair complexion. He was, from childhood, agile and full of vigor, intelligent and resourceful. At fifteen he was ordained as a samanera [novice] in the village monastery of Khambong. Since he was genuinely interested in the study of dharma, it did not take him long to become well versed in the various sutras taught him by his teacher. His character and behavior were also reliable, never posing any problems to his friends and superiors.

After two years as a samanera, it was necessary for him to disrobe, as his father had requested it, but the chaste life had had a profound effect on him. He never forgot it and resolved that sooner or later he would return to it. This may have been because of the power of a firm, unshakable confidence [saddha] deeply embedded in his character. Later, at the age of twenty-two, the call of the chaste life seemed irresistible. He begged leave of his parents, who readily gave their consent, being themselves eager to have him ordained as a Bhikkhu. They enthusiastically prepared the Bhikkhus requisites for him and had him ordained at Wat Liab in the town of Ubol Rajadhani on 12th June BE 2436 [1893], with Venerable Phra Ariyakavi as his Preceptor and Venerable Phra Kru Sitha as the Announcing Teacher during the ordination procedure and also Venerable Phra Kru Prajak Ubolguna as the Instructing Teacher also during the ordination procedure. He was given the name Bhuridatto [Blessed with Wisdom]. After his ordination he went to practice vipassana [insight] with Phra Acharn Sao Kantasilo of Wat Liab.

His Prophetic Dream

In the early days of his vipassana practice with Phra Acharn Sao, he chose to use the word buddho as the preferred theme of meditation. It did not at first produce the peace such as should have been expected, which sometimes made him doubtful of its value, but he continued his efforts, which in time resulted in peace enough to cool his heart. Then one night he had a dream:

He felt himself walking out of the village and right into a dense jungle with trees and undergrowth almost impenetrable in many places. But he managed to go through them all, and finally emerged to find a meadow stretching on before him to the horizon. Again he continued his journey with persistent efforts. On the way he came across a felled log of a tree known in vernacular Thai as 'jat'. The huge log had been felled so many years before that it was partly submerged in the ground with part of the bark and inner layer rotting away. He then climbed up and walked on it, contemplating the log as no longer capable of growth. [1] He knew that birth for him in the cycle of births and deaths was to be finished. He equated the felled 'jat' log with his previous jat(i) or births [which includes deaths as well]. That it was then incapable of growth was symbolic--if he did not give up his efforts, this birth would be his last. The meadow extending on to the horizon in all directions was the infinity of rebirths and re-deaths succeeding one another like a snake eating its own tail.

While he was standing there contemplating these symbolic meanings, there appeared a great white horse walking towards him. He was moved to mount it, and at that moment he found himself astride the horse and galloping off at full speed. He had no idea where he was going or why, but felt that he must have been carried quite a long way in that vast, measureless terrain. On the way he happened to glance at a glass case with the Tipitaka [Pali Canon] in it. The case was intricately designed and was a beautiful silvery-white. As if in response to his feelings, the horse carried him to the Tipitaka case. He dismounted, hoping to open the case and look at the Tipitaka within, while the horse, having fulfilled its mission, disappeared instantly. This spot was at the end of the vast, open land. From there could be seen a steaming, uninhabited jungle made impassable with thorny, twisted bushes. He then made his way to the case, but before opening it to have a look at the Tipitaka inside, he woke up.

This prophetic dream gave him the assurance that he would be able to achieve his goal within this lifetime, provided he did not give up his efforts. From then on he committed himself to more rigorous practice, with the mental recitation of buddho controlling every moment and movement day and night. He continued to practice the dhutanga [ascetic] practices, which he had strictly observed from the time of his ordination until the time of his death. These were: wearing rag robes; refusing robes offered him by hand; going out for alms food, except on the days he decided to fast; refusing food brought later, accepting only that put into the alms-bowl during his alms-round; having only one meal a day, refusing food offered later; eating within the alms-bowl; wearing three robes [excluding the bathing cloth which has now become necessary]; and dwelling in forest areas, which may be under trees, in valleys, within caves or under cliffs [except for the brief periods when he was invited into a town].

He also occasionally observed the other remaining dhutanga. His observance of these ascetic practices was outstanding and can hardly be equaled by anyone at present. He was always steadfast and determined, never being fickle in whatever he had set his heart upon, be it 'external' practice [dhutanga, etc.] or 'internal' practice [vipassana]. His chaste life was entirely devoted to the goal of Deliverance, with all his movements continuously controlled by his efforts to eradicate the defilements. Little chance was there for pride and vanity to intrude into his mind, in spite of the fact that he was still at that time a worldling [2]. He was different from others, however, in that he was constantly on the alert against such defilements, always putting up a fight and attacking them with courage. This we know from his later narration.

When he felt that his mind was firmly established for contemplative activity, he recollected his prophetic dream and came to realize that the life of a householder is the conglomeration of all kinds of suffering, being like an immense thicketed forest where lurk all kinds of dangers, whereas the chaste life, supported by efforts of renunciation, would serve to carry him through that dangerous land to the vast, open meadow, the place of security with an unobstructed view. The great white horse, then, was the mode of rigorous practice, which would take him to Deliverance and to the intricately designed Tipitaka case. However, due to his own imperfections he was not able to open the Tipitaka case and was therefore not to be well versed in the academic side of the Doctrine. Thus he was not to be equipped with the fourfold patisambhida ñana [fluency or discernment], [3] which is required of one who is unfailingly resourceful in the means and methods of teaching, with the heights and depths of wisdom like those of the sky and ocean, being thereby able to teach all sentient beings in the Three Realms [bhava]. [4] His accumulation of merit [parami] in the past was not enough, so he said, and that was why he was given only a chance to look at the outside of the Tipitaka case and was not able to go through its contents. This indicated that his ability to teach others would be that of teaching them what to do, but that he wouldn't be able to put it into formal, technical language. Whether this is true or not, one thing is clear to those close disciples who had been instructed by him and who had practiced under his guidance: so wonderful and impressive was each and every theme of his instructions and sermons that it is beyond the power of words to describe them. Where on earth in modern times could one find such a never-to-be-forgotten way of instruction in dharma?

End Of Chapter Notes:

1. The meaning here is symbolic. The Thai name of this particular tree is 'jat' which is pronounced the same in Thai as the Pali word 'jati', which means 'birth', the final 'i' being dropped.
2. Pali 'puthujjana'--one who has not yet attained to one of the four stages of Noble Ones: Stream-enterer, once-returner, non-returner, and pure or enlightened one. See supplementary notes at the end of the book for further explanation.
3. See supplementary notes.
4. See supplementary notes.