Rian Run Raek Luang Por Hmun

The most highly preferred and rare guru monk coin amulets of the great Master Monk Luang Phu Hmun of Wat Ban Jan, in Sri Saket, the ‘Rian Run Raek’, or, ‘Rian Laekh 1’ amulet, with number 1 code stamp indented into the front surface of the amulet. Although called the ‘Rian Laekh 1’, meaning ‘coin with number 1’ this amulet was also made without the number 1 code stamp in some exhibits, hence, many people prefer to call it the ‘Rian Run Raek’ (first edition coin), of 2452 BE. Only 5000 amuletsa were made in Nuea Tong Daeng, with only another 35 Gammagarn edition versions in solid silver.

1st edition coin amulet Luang Phu Hmun Wat Ban Jan 2528

1st edition coin amulet Luang Phu Hmun Wat Ban Jan 2528

In truth it is hard to name which coin amulet as Luang Phu Hmun’s first edition, because he released various at various temples, so each temple has a ‘first edition’ amulet which was released and blessed by Luang Phu Hmun, such as the Rian Run Raek Hlang Hanuman released at Wat Ban Jan in 2542, is also referred to as first edition, for its simultaneous release, and the4 fact it was the first and only time that design model was released. Each design has therefore its own ‘first edition’ because often they are made again in later years due to high popularity and demand from devotees in the case of many amulets from many masters. This is a common truth in general in the Thai amulet world.

1st edition coin amulet Luang Phu Hmun Wat Ban Jan 2528 BE Rear Face

The revered and rare guru monk coin amulets of the esteemed Master Monk Luang Phu Hmun, from Wat Ban Jan in Sri Saket, hold great significance. Among these treasures is the distinguished ‘Rian Run Raek’ or ‘Rian Laekh 1’ amulet, bearing a unique number 1 code stamp delicately etched on its front surface. While it is commonly referred to as the ‘Rian Laekh 1,’ denoting a coin with the number 1, it is worth noting that some examples of this amulet were crafted without the number 1 code stamp. Consequently, many enthusiasts prefer to call it the ‘Rian Run Raek,’ signifying the first edition coin, originating from the auspicious year 2452 BE.

Determining which coin amulet truly represents Luang Phu Hmun’s first edition can be a challenge since he released various editions at different temples. Each temple has its own ‘first edition’ amulet, meticulously crafted and blessed by Luang Phu Hmun. For instance, the Rian Run Raek Hlang Hanuman, released at Wat Ban Jan in 2542 BE, is also regarded as a first edition due to its simultaneous release and the fact that it was the initial and sole occasion this specific design model was made available. Each design, therefore, possesses its own distinct ‘first edition’ as they are often reproduced in subsequent years to meet the immense popularity and demand among devoted followers and collectors. This phenomenon is a common reality in the vibrant realm of Thai amulets, embraced and understood by enthusiasts and practitioners alike.

Rian Laekh 1 Luang Phu Hmun Wat Ban Jan 2542 BE Magazine Documentation

Luang Phu Mun Puritatto

Rian Lai Ganok Sacred Guru Monk Coin with ‘Ganok’ flamed embellishments around the edges, and the Image of Luang Phu Mun Puritadto, of Wat Pha Sutawas emblazoned. This is a limited series Gammagarn version, with series code stamp, which is seen on the Sangkati sash of the Guru Monk, bearing the Code Met Nga Sesame seed shaped stamp, with a Khom Sanskrit Letter embossed.

Luang Phu Mun Thai amulet

The amulet has the images of an almsbowl, a kettle and a Glod Umbrella, the basic traveling necessities of the Thai Tudong Forest Tradition Lineage of LP Mun. The amulet was released in 2520 BE, and is first edition, after Luang Por Kinaree released his own first edition coin with his own image in the year 2519 BE. This series of amulets were fashioned in the same shape, but with the image of Luang Phu Mun Puritatto, blessed by Lineage Master, and Abbot of Wat Gantasilawas, Luang Por Kinaree Jantiyo, in Grand Buddha Abhisekha ceremony. The ceremony was held directly at Wat Gandtasilawas in Nakorn Phanom, with a host of other great Tudong Masters of the Luang Phu Mun Thai Forest Tradition.

The amulet has the Kata ‘namo Wmudtaanang Namo Wimudtiyaa’ on the rear face below the almsbowl, the Kata of LP Mun, representing the heart of the Tudong Kammathana Practice. The amulet is forged from Nuea Tong Daeng Sacred Copper Brazen Alloy, and was blessed on the 13th April 2520 BE after Traimas three month nightly empowerments at the temple beforehand. The amulet has the words ‘Puritadto’ on the front of the base of the amulet, with Luang Phu Mun seated in meditation above.

The amulets were released in the year 2513-2514 BE in a very special Buddha Abhiseka, at the temple of Wat Gantasilaram, with a large number of some of the greatest Guru Masters of the time present to empower, from the lineage of Luang Phu Mun

Ajarn Mun Bhuridatta Thera (Thai: มั่น ภูริทตฺโต, rtgs: Ajarn Mun Phurithatto; Lao: ຫຼວງປູ່ມັ່ນ ພູຣິທັຕໂຕ), 1870–1949, was a Thai bhikkhu of Lao descent who is credited, along with his mentor, Ajarn Sao Kantasīlo, with establishing the Thai Forest Tradition or “Kammaṭṭhāna tradition” that subsequently spread throughout Thailand and to several countries abroad. Ajarn Mun was born in Baan Kham Bong, a farming village in Ubon Ratchathani Province, Isan.
Ordained as a monk in 1893, he spent the remainder of his life wandering through Thailand, Burma, and Laos, dwelling for the most part in the forest, engaged in the practice of meditation. He attracted an enormous following of students and, together with his teacher, Sao Kantasīlo (1861–1941), established the Thai Forest Tradition (the kammaṭṭhāna tradition) that subsequently spread throughout Thailand and to several countries abroad. He died at Wat Suddhavasa, Sakon Nakhon Province.

Ajarn Mun was born in Baan Kham Bong, a farming village in Ubon Ratchathani Province, Isan. Ordained as a monk in 1893, he spent the remainder of his life wandering through Thailand, Burma, and Laos, dwelling for the most part in the forest, engaged in the practice of meditation. He attracted an enormous following of students and, together with his teacher, Sao Kantasīlo (1861–1941), established the Thai Forest Tradition (the Kammaṭhāna tradition) that subsequently spread throughout Thailand and to several countries abroad. He died at Wat Pha Sutawas, Sakon Nakhon Province. (Wikipedia)

We would like to share a passage written by Luang Por Thanissaro Bhikkhu (Ajarn Geoffrey de-Graaf), who wrote a most explanatory essay of the role of the Great Ajarn Mun in the revival of the true Buddhist Practice and the Rise of the Thai Tudong Kammathana Forest tradition;

Throughout its history, Buddhism has worked as a civilizing force. Its teachings on karma, for instance — the principle that all intentional actions have consequences — have taught morality and compassion to many societies. But on a deeper level, Buddhism has always straddled the line between civilization and wilderness. The Buddha himself gained Awakening in a forest, gave his first sermon in a forest, and passed away in a forest.

The qualities of mind he needed in order to survive physically and mentally as he went, unarmed, into the wilds, were key to his discovery of the Dhamma. They included resilience, resolve, and alertness; self-honesty and circumspection; steadfastness in the face of loneliness; courage and ingenuity in the face of external dangers; compassion and respect for the other inhabitants of the forest.

These qualities formed the “home culture” of the Dhamma.
Periodically, as Buddhism spread and adapted to different societies, some practitioners felt that the original message of the Dhamma had become diluted. So they returned to the wilderness in order to revive its home culture. Many wilderness traditions are still alive today, especially in the Theravada countries of Sri Lanka and Southeast Asia. There, mendicant ascetic monks continue to wander through the remaining rainforests, in search of Awakening in the same environment where the Buddha found Awakening himself.

Among these wilderness traditions, the one that has attracted the largest number of Western students, and is beginning to take root in the West, is the Kammatthana (Meditation) Forest tradition of Thailand.

The Kammatthana tradition was founded by Ajarn Mun Bhuridatto in the early decades of this century. Ajarn Mun’s mode of practice was solitary and strict. He followed the Vinaya (monastic discipline) faithfully, and also observed many of what are known as the thirteen classic dhutanga (ascetic) practices, such as living off almsfood, wearing robes made of cast-off rags, dwelling in the forest, eating only one meal a day.

Searching out secluded places in the wilds of Thailand and Laos, he avoided the responsibilities of settled monastic life and spent long hours of the day and night in meditation. In spite of his reclusive nature, he attracted a large following of students willing to put up with the hardships of forest life in order to study with him.
He also had his detractors, who accused him of not following traditional Thai Buddhist customs. He usually responded by saying that he wasn’t interested in bending to the customs of any particular society — as they were, by definition, the customs of people with greed, anger, and delusion in their minds. He was more interested in finding and following the Dhamma’s home culture, or what he called the customs of the noble ones: the practices that had enabled the Buddha and his disciples to achieve Awakening in the first place.

This phrase — the customs of the noble ones — comes from an incident in the Buddha’s life: not long after his Awakening, he returned to his home town in order to teach the Dhamma to the family he had left six years earlier. After spending the night in a forest, he went for alms in town at daybreak. His father the king learned of this and immediately went to upbraid him. “This is shameful,” the king said. “No one in the lineage of our family has ever gone begging. It’s against our family customs.”
“Your majesty,” the Buddha replied, “I now belong, not to the lineage of my family, but to the lineage of the noble ones. Theirs are the customs I follow.” Ajarn Mun devoted many years of his life to tracking those customs down. Born in 1870, the son of rice farmers in the northeastern province of Ubon, he was ordained as a monk in the provincial capital in 1892. At the time of his ordination, there were two broad types of Buddhism available in Thailand; Maha Nikkaya and the Dhammayut Movements.

The first can be called Customary Buddhism — the mores and rites handed down over the centuries from teacher to teacher with little, if any, reference to the Pali canon. For the most part, these customs taught monks to live a sedentary life in the village monastery, serving the local villagers as doctors or fortune tellers. Monastic discipline tended to be loose. Occasionally, monks would go on a pilgrimage they called “dhutanga” which bore little resemblance to the classic dhutanga practices. Instead, it was more an undisciplined escape valve for the pressures of sedentary life. Moreover, monks and lay people practiced forms of meditation that deviated from the path of tranquillity and insight outlined in the Pali canon. Their practices, called vichaa aakhom, or incantation knowledge, involved initiations and invocations used for shamanistic purposes, such as protective charms and magical powers. They rarely mentioned nirvana except as an entity to be invoked for shamanic rites. The second type of Buddhism available at the time, was Reform Buddhism, based on the Pali canon and begun in the 1820’s by Prince Mongkut, who later became King Rama IV (and still later was portrayed in the musical The King and I).

Prince Mongkut was ordained as a monk for twenty-seven years before ascending the throne. After studying the canon during his early years as a monk, he grew discouraged by the level of practice he saw around him in Thai monasteries. So he reordained among the Mons — an ethnic group that straddled the Thai-Burmese border and occupied a few villages across the river from Bangkok — and studied Vinaya and the classic dhutanga practices under the guidance of a Mon teacher. Later, his brother, King Rama III, complained that it was disgraceful for member of the royal family to join an ethnic minority, and so built a monastery for the Prince-Monk on the Bangkok side of the river. There, Mongkut attracted a small but strong following of like-minded monks and lay supporters, and in this way the Dhammayut (lit., In Accordance with the Dhamma) movement was born.

In its early years, the Dhammayut movement was an informal grouping devoted to Pali studies, focusing on Vinaya, the classic dhutanga practices, a rationalist interpretation of the Dhamma, and the revival of meditation techniques taught in the Pali canon, such as recollection of the Buddha and mindfulness of the body. None of the movement’s members, however, could prove that the teachings of the Pali canon actually led to enlightenment. Mongkut himself was convinced that the path to nirvana was no longer open, but he felt that a great deal of merit could be made by reviving at least the outward forms of the earliest Buddhist traditions. Formally taking a bodhisattva vow, he dedicated the merit of his efforts to future Buddhahood. Many of his students also took vows, hoping to become disciples of that future Buddha.

Upon disrobing and ascending the throne after his brother’s death in 1851, Rama IV was in a position to impose his reforms on the rest of the Thai Sangha, but chose not to. Instead, he quietly sponsored the building of new Dhammayut centers in the capital and the provinces, which was how — by the time of Ajarn Mun — there came to be a handful of Dhammayut monasteries in Ubon.
Ajarn Mun felt that Customary Buddhism had little to offer and so he joined the Dhammayut order, taking a student of Prince Mongkut as his preceptor. Unlike many who joined the order at the time, he wasn’t interested in the social advancement that would come with academic study and ecclesiastical appointments. Instead, his life on the farm had impressed on him the sufferings inherent in the cycle of life and death, and his single aim was to find a way out of the cycle. As a result, he soon left the scholarly environment of his preceptor’s temple and went to live with a teacher named Ajarn Sao Kantasilo (1861-1941) in a small meditation monastery on the outskirts of town.

Ajarn Sao was unusual in the Dhammayut order in that he had no scholarly interests but was devoted to the practice of meditation. He trained Ajarn Mun in strict discipline and canonical meditation practices, set in the context of the dangers and solitude of the wilderness. He could not guarantee that this practice would lead to the noble attainments, but he believed that it headed in the right direction.
After wandering for several years with Ajarn Sao, Ajarn Mun set off on his own in search of a teacher who could show him for sure the way to the noble attainments. His search took nearly two decades and involved countless hardships as he trekked through the jungles of Laos, central Thailand, and Burma, but he never found the teach
er he sought.

Gradually he realized that he would have to follow the Buddha’s example and take the wilderness itself as his teacher, not simply to conform to the ways of nature — for nature is samsara itself — but to break through to truths transcending them entirely. If he wanted to find the way beyond aging, illness, and death, he would have to learn the lessons of an environment where aging, illness, and death are thrown into sharp relief. At the same time, his encounters with other monks in the forest convinced him that learning the lessons of the wilderness involved more than just mastering the skills of physical survival.


He would also have to develop the acuity not to be misled by dead-end sidetracks in his meditation. So, with a strong sense of the immensity of his task, he returned to a mountainous region in central Thailand and settled alone in a cave.
In the long course of his wilderness training, Ajarn Mun learned that — contrary to Reform and Customary beliefs — the path to nirvana was not closed. The true Dhamma was to be found not in old customs or texts but in the well-trained heart and mind. The texts were pointers for training, nothing more or less. The rules of the Vinaya, instead of simply being external customs, played an important role in physical and mental survival. As for the Dhamma texts, practice was not just a matter of confirming what they said. Reading and thinking about the texts could not give an adequate understanding of what they meant — and did not count as showing them true respect. True respect for the texts meant taking them as a challenge: putting their teachings seriously to the test to see if, in fact, they are true. In the course of testing the teachings, the mind would come to many unexpected realizations that were not contained in the texts. These in turn had to be put to the test as well, so that one learned gradually by trial and error to the point of an actual noble attainment. Only then, Ajarn Mun would say, did one understand the Dhamma.


This attitude toward the Dhamma parallels what ancient cultures called “warrior knowledge” — the knowledge that comes from developing skills in difficult situations — as opposed to the “scribe knowledge” that people sitting in relative security and ease can write down in words. Of course, warriors need to use words in their training, but they view a text as authoritative only if its teachings are borne out in practice. The Canon itself encourages this attitude when it quotes the Buddha as teaching his aunt, “As for the teachings of which you may know, ‘These teachings lead to dispassion, not to passion; to being unfettered, not to being fettered; to divesting, not to accumulating; to modesty, not to self-aggrandizement; to contentment, not to discontent; to seclusion, not to entanglement; to aroused persistence, not to laziness; to being unburdensome, not to being burdensome’: You may definitely hold, ‘This is the Dhamma, this is the Vinaya, this is the Teacher’s instruction.'”
Thus the ultimate authority in judging a teaching is not whether the teaching can be found in a text. It lies in each person’s relentless honesty in putting the Dhamma to the test and carefully monitoring the results.
When Ajarn Mun had reached the point where he could guarantee that the path to the noble attainments was still open, he returned to the northeast to inform Ajarn Sao and then to continue wandering.


Gradually he began to attract a grassroots following. People who met him were impressed by his demeanor and teachings, which were unlike those of any other monks they had known. They believed that he embodied the Dhamma and Vinaya in everything he did and said. As a teacher, he took a warrior’s approach to training his students. Instead of simply imparting verbal knowledge, he put them into situations where they would have to develop the qualities of mind and character needed in surviving the battle with their own defilements. Instead of teaching a single meditation technique, he taught them a full panoply of skills — as one student said, “Everything from washing spittoons on up” — and then sent them into the wilds.
It was after Ajarn Mun’s return to the northeast that a third type of Buddhism emanating from Bangkok — State Buddhism — began to impinge on his life. In an effort to present a united front in the face of imperialist threats from Britain and France, Rama V (1868-1910) wanted to move the country from a loose feudal system to a centralized nation-state. As part of his program, he and his brothers — one of whom was ordained as a monk — enacted religious reforms to prevent the encroachment of Christian missionaries. Having received their education from British tutors, they created a new monastic curriculum that subjected the Dhamma and Vinaya to Victorian notions of reason and utility.


Their new version of the Vinaya, for instance, was a compromise between Customary and Reform Buddhism designed to counter Christian attacks that monks were unreliable and lazy. Monks were instructed to give up their wanderings, settle in established monasteries, and accept the new state curriculum. Because the Dhammayut monks were the best educated in Thailand at the time — and had the closest connections to the royal family — they were enlisted to do advance work for the government in outlying regions.
In 1928, a Dhammayut authority unsympathetic to meditation and forest wanderers took charge of religious affairs in the northeast. Trying to domesticate Ajarn Mun’s following, he ordered them to establish monasteries and help propagate the government’s program. Ajarn Mun and a handful of his students left for the north, where they were still free to roam. In the early 1930’s, Ajarn Mun was appointed the abbot of an important monastery in the city of Chieng Mai, but fled the place before dawn of the following day.

He returned to settle in the northeast only in the very last years of his life, after the local ecclesiastical authorities had grown more favorably disposed to his way of practice. He maintained many of his dhutanga practices up to his death in 1949.
It wasn’t until the 1950’s that the movement he founded gained acceptance in Bangkok, and only in the 1970’s did it come into prominence on a nationwide level. This coincided with a widespread loss of confidence in state monks, many of whom were little more than bureaucrats in robes. As a result, Kammatthana monks came to represent, in the eyes of many monastics and lay people, a solid and reliable expression of the Dhamma in a world of fast and furious modernization.
Buddhist history has shown that wilderness traditions go through a very quick life cycle.


As one loses its momentum, another often grows up in its place. But with the wholesale destruction of Thailand’s forests in the last few decades, the Kammatthana tradition may be the last great forest tradition that Thailand will produce. Fortunately, we in the West have learned of it in time to gather lessons that will be help in cultivating the customs of the noble ones on Western soil and establishing authentic wilderness traditions of our own.
Perhaps the most important of those lessons concerns the role that the wilderness plays in testing and correcting trends that develop among Buddhists in cities and towns. The story of the Kammatthana tradition gives lie to the facile notion that Buddhism has survived simply by adapting to its host culture. The survival of Buddhism and the survival of the Dhamma are two different things. People like Ajarn Mun — willing to make whatever sacrifices are needed to discover and practice the Dhamma on its own terms — are the ones who have kept the Dhamma alive.

Of course, people have always been free to engage in Buddhist traditions in whatever way they like, but those who have benefited most from that engagement are those who, instead of reshaping Buddhism to fit their preferences, reshape themselves to fit in with the customs and traditions of the noble ones. To find these customs isn’t easy, given the bewildering variety of traditions that Buddhists have spawned over the centuries. To test them, each individual is thrown back on his or her own powers of relentless honesty, integrity, and discernment.

There are no easy guarantees. And perhaps this fact in itself is a measure of the Dhamma’s true worth. Only people of real integrity can truly comprehend it. As Ajarn Lee, one of Ajarn Mun’s students, once said, “If a person isn’t true to the Buddha’s teachings, the Buddha’s teachings won’t be true to that person — and that person won’t be able to know what the Buddha’s true teachings are”.

Source; The Customs of the Noble Ones”, by Thanissaro Bhikkhu. Access to Insight (Legacy Edition), 7 June 2010, http://www.accesstoinsight.org/lib/authors/thaniss… ©1999 Thanissaro Bhikkhu

Rian Glom Lek 2505 BE Por Tan Klai Wajasit (2)

Presenting a tiny but powerful and rare classic amulet from one of the Great Khao Or Masters of the 20th Century, Rian Glom Lek Hlang Chedi 2505 BE Nuea Tong Daeng Miniature Guru Monk Coin Por Tan Klai Wajasit

This Sacred amulet of the Great Khao Or Master of Nakorn Sri Tammarat, Master of Wat San Khan and Wat Pratat Noi, is a very rare amulet from Por Tan Klai’s 2505 BE Blessing Ceremony Edition, and is considered a ‘Jaek mae Krua’ type amulet (meaning ‘give to the kitchen maids and temple helpers’), which is suitable not only for men, but due to its miniature size, a perfect amulet for ladies or children to wear.

Rian Glom Lek 2505 BE Por Tan Klai Wajasit

Rian Glom Lek 2505 BE Por Tan Klai Wajasit Wat Suan Khan

The 2505 BE edition of amulets of Por Tan Klai, is a highly preferred edition, which saw his famous ‘Rian Glom’ round Monk coin amulet with Chakra released, The Rian Glom Lek Hlang Chedi, and the Roop Tai Por Tan Klai Guru Monk Blesséd Photographamulets such as look om chan hmak and ya sen tobacco balls, and sacred powder amulets of various models.

A very rare and highly prized amulet for the devotees of Por Tan Klai to associate with his image and pray to him with a blessed image of the Guru, and the Chedi Relic Stupa on rear face for Buddhanussati and Marananussati. A powerful and Sacred amulet which has passed through the hands of the Guru and been blessed by him.

Por Tan Klai was one of the Top Guru Master Monks of the Last Century, and is considered one of the Four Great Masters of the Previous Generation of Lineage Masters of the Khao Or Southern Sorcery Lineage.

Kata Bucha Por Tan Klai

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Rian Mangorn Koo Luang Phu Hmun Wat Ban Jan

A pristinely kept and extremely rare Rian Mangorn Koo Nuea Nava Loha Pim Pised Dtok Sorng Code Ma Wat Pha Nong Lom Run Sao Ha Maha Sethee 5th Lunar Saturday Blessing Ceremony Edition Guru Monk Coin, released in 2543 BE, to raise funds for the Kuti Songk Monks Huts and improve the facilities at the temple of Wat Pha Nong Lom.

Rian Mangorn Koo Nava Loha Solid Gold Casing LP Moon

Rian Mangorn Koo Nava Loha Solid Gold Casing LP Moon

This model of Rian Mangorn Koo twin dragons Monk Coin is a very rare Pim Pised (Niyom preferred) and differs from the majority of Rian Mangorn Koo Wat Pha Nong Lom Edition coins in Nava Loha, because of the double code MA stamp. Most coins of the Nava Loha series made for Wat Pha Nong Lom have only a single code Ma Stamp (on the Sangkati chest sash of the robe of Luang Phu), and only the Pim Pised special models received double code stamps. Only very few (unknown number) were distributed with double code stamp, making this not only a sacred, powerful master class amulet, but also a rare collectors piece.

Rian Mangorn Koo Solid Gold Casing Nava Loaha Code Ma x 2 LP Hmun Wat Ban Jan

Rian Mangorn Koo Solid Gold Casing Nava Loha 2543 BE Code Ma x 2 LP Hmun Wat Ban Jan

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The Rian Mangorn Koo of Luang Phu Hmun is, as are all of his amulets, known for the power of Jaroen Lap Wealth Increasement, and Lucky Fortunes, as well as for their Miraculous Protective Powers. Those born in the year of the dragon love to Bucha this amulet especially, for the obvious reason of the double dragon guardians.

Rian Mangorn Koo Magazine Entry featuring single code Ma Tong Daeng Version

Rian Mangorn Koo Magazine Entry featuring single code Ma Tong Daeng Version

For those with lower budgets, who seek power above collectability and rarity, we recommend to seek the Rian Mangorn Nuea Tong Daeng or Nava Loha single Code Ma, of the same edition, which carries a lower price than this special Nava Loha Pim Pised Gammagarn double code collectors edition model.

Rian Mangorn Koo Magazine Entry featuring the rare double code Ma Nava Loha Version

Rian Mangorn Koo Magazine Entry featuring the rare double code Ma Nava Loha Version

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Rian Luang Phu Hmun Ngern Ngern Tong

Rian Hmun Ngern Hmun Tong Prakam 18 Met Pim Niyom Lai Mai Mee Pod Block Hnaa Bow Lek Code Ma Nuea Tong Daeng Rom Dam Luang Phu Hmun Tidtasilō Special Limited Edition 2542 BE Edition Pra Niyom class amulet of the Great Luang Phu Hmun (Moon), with code ‘Ma’ stamp, in Bow Lek Block Hnaa Block press Preferred model. The front face of the coin features the image of Luang Phu Hmun Tidtasīlō in ‘Kreung Ongk’ Cameo Bust/Half Torso), with a Bow Ribbon underneath. The ‘Ma’ code stamp in Khom Agkhara is embossed into the face of the amulet to the side of Luang Phu’s right shoulder.

This Pim (model) is a Pim Niyom Lai Mai Mee Pod (no mole on the shoulder) preferred model, and is a Pim Bow Lek (small bow), which is defined and differentiated from the Pim Bow Yai, by the fact that the flares of the ribbon are smaller and do not touch the edges of the borders of the coin, as is the case in the Pim Bow Yai. The Block Prakam 19 Met Pim were pressed using the Block Hnaa (thick block press), whereas the Block Prakam 18 Met were pressed using both the Block Hnaa thick block press and the Block Bang thin block press.

Rian Luang Phu Hmun Ngern Ngern Tong Nuea Tong Daeng


The Rian Roop Muean Hmun Ngern Hmun Tong Luang Phu Hmun amulet, is one of the top Guru Monk Coins of the pantheon of this Great Master Monk, featured in encyclopaedic catalogues of his Pra Niyom (Preferred Class) amulets. The Rian Hmun Ngern Hmun Tong is a ‘Rian Glom‘ round style shape Guru Monk Coin amulet, measuring 3 Cm in Diameter. The amulet is in Nuea Tong Daeng Rom Dam. The rear face bears a treasure sack with the words ‘Hmun Ngern Hmun Tong 999 Larn’ meaning ‘multiply silver and gold to become 999 millions’

The Rian Hmun Ngern Hmun Tong of Luang Phu Hmun was made in various Design Block Presses, and in thicker and thinner version Block Presses. Firstly we should list the Rian Hmun Ngern Hmun Tong Prakam 19 Met (nineteen rosary beads visible on the monk’s robe), and the Rian Hmun Ngern Hmun Tong Prakam 18 Met (eighteen rosary beads on the monk’s robe).

Luang Phu Hmun Wat Ban Jan

The Rian Hmun Ngern Hmun Tong Block Hnaa 18 Met is a top preferred amulet of Luang Phu Hmun Tidtasīlō, which was blessed in the Pra Kring Jaroen Lap Edition Blessing Ceremony, and which gained great fame due to a multitude of reports of miraculous successes and life saving miracles from devotees who wore the amulet, making it one of the great popular amulets of all time of Luang Phu Hmun, for miraculous powers.

This series of amulets were placed for blessing in the same Buddha Abhiseka Ceremony held for the ‘Jaroen Lap’ edition, with not only Luang Phu Hmun present to perform empowerment and blessings, but also a number of other Great Master Monks.

The Piti Tae Tong Casting was performed on the 30th October 2542 BE, The Buddha Abhiseka Blessing for the amulets was performed on the 31st October in the year 2542 BE at Wat Ban Jan with Meditative Empowerment.

Below; 18 rosary beads visible make this Pim a Pim prakam 18 Met model

Rian Luang Phu Hmun Ngern Ngern Tong Prakam 18 Met

Close Up detail of the 18 Rosary beads of the Rian Luang Phu Hmun Ngern Ngern Tong Pim Prakam 18 Met Lai Mai Mee Pod Niyom Preferred master Class Amulet

The Edition included the following amulets;

Roop Lor Loi Ongk Tong Hlueang Rom Dam – Loi Ongk Statuette in Sacred Brass with blackened finish

Pra Pong Roop Muean Nang Dtang – Muan Sarn Sacred Powders amulet

Pra Pong Pid Ta – Muan Sarn Sacred Powders amulet

Rian Hmun Ngern Hmun Tong Guru Monk Coin (Made in Nuea Ngern and Nuea Tong Daeng/Tong Daeng Rom Dam Prakam 19 Met, with a very few made attached to 7 coloured cord with Takrut, and in Nuea Tong daeng/Tong Daeng Rom Dam 18 Met). Very few solid gold coins were made to order, with 500 coins madse in Nuea Ngern (silver), and 10,000 coins were made in Nuea Tong Daeng (plus a few extra made for attachment to 7 coloured cord with Takrut which were not counted).

Thung Pokasap Jaroen Lap 999 Larn Treasure Purse

Pra Somdej Hlang Yant Hmeuk Run Raek – First edition Somdej Muan Sarn Sacred Powders amulet with ink stamp on rear face

Rian Arm Narai Song Krut Guru Monk Shield Coin amulet with Vishnu Avatar Riding Garuda Bird on rear face. Of a total of 10,000 amulets pressed and cast, 2000 of them were given the special code ‘Ma’ limited edition stamp for special release after a second blessing ceremony at Wat Nong Lom. 7500 Coins were given the code ‘Na’ stamp and released at Wat Sutat temple, and a further 500 coins were not given any code stamp at all (for release directly at Wat Ban Jan).

Below; news article about the Jaroen Lap edition (105 years Luang Phu Hmun), with the Rian Narai Song Krut visibly included.

Below; Cover of Encyclopaedic Catalog of the Amulets of Luang Phu Hmun, and below it, the inclusion of various Pim of the his amazing Amulets gracing its pages, including the Rian Hmun Ngern Hmun Tong, and the Rian Arm Hlang Narai.

Rian Hmun Ngern Hmun Tong 18 Met Luang Phu Hmun Nuea Tong Daeng

Rian Hmun Ngern Hmun Tong 18 Met Luang Phu Hmun Nuea Tong Daeng

Rian Hmun Ngern Hmun Tong 19 Met Luang Phu Hmun Nuea Tong Daeng

Luang Phu Hmun was a Maha Thaera Guru Monk of great age and who recieved Great reverence and Respect from the people of Tambon Jan for his Diligence and Purity in practicing the Vinaya as a Buddhist Monk. His predictions and instructions for ceremonial empowerment of amulets after his physical death, have been followed to the letter since his passing, for he gave special instructions to inform as to when and how he would return with his spiritual presence to empower amulets posthumously.

His Miracle Powers are Legendary, with so many stories of Miraculous events related to this Monk, who has seen the Reign of Five Kings in his Lifetime. Luang Phu Hmun’s amulets are now very hard to come across.

Below; Jaroen Lap Amulets of Luang Phu Hmun in the news

His amulets are becoming very rare, and prices have risen constantly since his passing, snapped up by the inner circle of devotees and collectors, who know about the attainments of this Monk, and that there are severe reasons to believe that he may have been an Arahant. His amulets are eminent members in the annals of the Classics.

Kam Ārātanā Buchā Luang Phu Hmun Tidtasīlō

Namō Dtassa Pakawadtō Arahadtō Sammā Samputtassa Namō Dtassa Pakawadtō Arahadtō Sammā Samputtassa Namō Dtassa Pakawadtō Arahadtō Sammā Samputtassa

Luang Phu Hmun Tidtasīlō Ma A U Luang Phu Hmun Tidtasīlō U A Ma

Kata Bucha Luang Phu Hmun

Dtua Gū Lūk Pra Putta Ongk Krū Sit Tudong Ong Āj Mai Bpramāt Krū Pob Roi Gom Dū Jer Krū Grāb Hwai

The word ‘Hmun’ means to turn and increase (revolve). Luang Phu Hmun always foretold that those who Bucha his amulets, would turn their luck and fortunes around, and increase their Business Success. He also foretold that those who Bucha his amulets will be protected from ‘Dtaay Hoeng (premature deadly accidents), and that the Devas will Protect the wearer of his amulets.

Rian Hmun Ngern Hmun Tong Wat Ban Jan 2560 BE

Rian Hmun Ngern Hmun Tong Wat Ban Jan 2560 BE

Luang Phu Hmun is renowned for having stated some Mysterious things;

Dtua Gū Bpen 1 Bor Bpen 2 Nai Phaen Din Nī (there is only one of me in this land)

Dtua Gū Bpen Hlek (i am made of iron)

Dtab Gū Bpen Tong Daeng (my liver is made of copper)

Phao Dtua Gū Bor Mī Hmai (in cremation, my body will not burn).

Bucha to Luang Phu Hmun should be performed on a Thursday, and should include offerings of; 16 Incense stick, 2 candles (lit), white flowers, or one puang malai garland. Hmak Plū Betel-Areca Nut with chewing paste (5 or 16 portions), a glass of sweet drink such as fizzy drinks, one roasted catfish, some rice or sticky rice, or fermented rice, or even steamed rice pudding.


This amulet is an extreme rarity and is in pristine condition and highly eligible for show in competition. Considered extremely powerful protection and prosperity magic from this legendary miracle monk, and one of the most well known amulets of his pantheon. A true Pra Niyom amulet of Master Class, for devotees and aficionados of Luang Phu Hmun Tidtasīlo’s amulets, to treasure and wear with confidence of safety and good fortune.

Emerald Buddha in Winter Robes Coin Amulet

Rian Pra Gaew Morakot Song Chud Ruedu Hnaw (Emerald Buddha in Winter Robes) 2525 BE – Bicentennial Ratanakosin Era Memorial Edition – Temple of the Emerald Buddha

Emerald Buddha in Winter Robes Coin Amulet

Rian Tong Daeng Rom Dam (Copper Coin with Black Oil finish) Pra Gaew Morakot Song Chud Ruedu Hnaw (Emerald Buddha in winter clothing) ‘Run Chalong 200 Pi Ratanakosin’ (200th Anniversary of Ratanakosin Era) – Wat Pra Sri Ratana Sasadaram (Temple of the Emerald Buddha) 2525 BE

Emerald Buddha in Winter Robes Coin Amulet

A Classic Famous Edition Coin Amulet of the Emerald Buddha (Pra Gaew Morakot), in the Winter Robes. The couns were made in three different seasonal dresses, which is a Tradition held in the Temple of the Emerald Buddha, to change the robes adroning the Buddha as each season passes, Rainy, Hot and Cold Seasons.

Emerald Buddha in Winter Robes Coin Amulet

Size; 3 Cm Diameter

This coin was blessed part of a very important State Ceremony for the Celebration of the 200th Anniversary of the Ratanakosin Era

Emerald Buddha in Winter Robes Coin Amulet

More than a Hundred Master Guru Monks of the Era attended the massive and Official State Ceremony of Putta Pisek Blessing, to perform their Incantations and Empowerments. The coin was included in the ‘Pra Racha Piti Sompote Krung Ratanakosin 200 Pi’ (Royal Ceremony to Celebrate 200 Years of Ratanakosin Era). The Ceremony was held on the 6th April 2525 BE, with Royal Permission to celebrate, which was requested by Prime Minister Brem Tinsulanon at the palace, and accepted. The celebration at Wat Pra Sri Ratana Sasadaram was only one of various celebrations held in different momumental locations of Bangkok.

Emerald Buddha in Winter Robes Coin Amulet

Above; Official Emblem of the 200th Anniversary Celebrations

The Temple of the Emerald Buddha was one of the various locations included in the anniversary celebrations due to the fact that it is an important temple of the Ratanakosin Era, and also to celebrate the completion of a five year refurbishment program, begun in 2520 BE by Somdej Pra Tep Ratana Rachasuda Siam Boroma Racha Kumaree, which was finished in 2525 BE at the same time as the Anniversary celebration.

Emerald Buddha in Winter Robes Coin Amulet

The Celebration was marked by the ‘Yok Chor Fa’ ceremony (raising of the new Temple Roof Struts). The previous day alms were given to the Sangha as a preliminary on the 5th April, and then on the 6th April 2525 the Brahman Kroo Masters and performers of the Ministry of Classical Arts performed a reading of the Poem Sud Dee Pra Put Maha Mani Ratana Patimakorn accomanied by the three stringed ‘Sor’ Thai Classic Instrument, with Bai Sri offerings and a ‘Wian Tian’ (walk around the Uposadha Shrine room three times holding a candle).

A large Puttapisek Ceremony to empower the amulets was made with over one hundred of the Era’s most powerful and accomplished Master Monks present.

Emerald Buddha in Winter Robes Coin Amulet

Rian Pra Gaew Morakot Song Chud Ruedu Hnaw (Emerald Buddha in Winter Robes) 2525 BE – Bicentennial Ratanakosin Era Memorial Edition – Temple of the Emerald Buddha

Rian Glom Pra Putta Sihingk 2515 BE – Wat Pratat Doi Sutep Racha Wora Wiharn – – Blessed by LP To (Wat Pradoo Chimplee), LP Kasem, LP Hwaen (Wat Doi Mae Ping), LP Guay (Wat Kositaram)

Pra Putta Sihingk 2515 BE

Rian Glom Pra Putta Sihingk 2515 BE – Wat Pratat Doi Sutep Racha Wora Wiharn – This Classic Thai Buddha Coin Amulet empowered in an Important and Officially Documented Putta Pisek ceremony at Wat Doi Sutep, with the Great Honorable Presence of the Great Arahant Luang Por Kasem Khemago, to assist in the Empowerment.

Pra Putta Sihingk 2515 BE

The Rear Face features the Chedi of Wat Pratat Doi Sutep Racha Wora Wiharn

The Amulet was Blessed in a Major Putta Pisek Empowerment Ceremony by some of Thailands Greatest Guru Monks of that Time, including;

  • Luang Phu To (Wat Pradoo Chimplee)
  • Luang Por Kasem Khemago (Sussaan Trailaks in Lampang)
  • Ajarn Nam Gaew Jantr
  • LP Hwaen Sujino
  • Luang Por Guay (Wat Kositaram)

Pra Putta Sihingk 2515 BE

 Size; 2.8 Cm Diameter

Luang Por Guay’s Looksit are known to avidly seek out this edition of amulets, because of the presence of LP Guay in the Putta Pisek Ceremony. A recently large increas in the amount of people seeking out amulets from Luang Por Guay has resulted in all amulets of this edition becoming much scarcer than ever before. Luang Por Guay amulets are now becoming ever more difficult to find. The presence of Luang Por Kasem is in itself another factor which makes this amulet a highly faith instilling Buddhist Artifact. And the Sacred Power of Luang Por Kasem’s Blessings is something that goes Unquestioned. In addition, the Blessings of Luang Phu To of Wat Pradoo Chimplee, and Luang Por Hwaen being bestowed upon this Forever Classic Buddha Coin Amulet finish a list of some of the most faith Instilling Guru masters Thailand has ever seen. A true Antique sacred Buddhist Buddha Coin amulet with an Impressive History and Empowerment Ceremony, of which modern day amulets can remain Envious.

Apart from the Rian Pra Putta Sihingk Buddha Coin ,there were a number of other amulets blessed in this Sacred Ceremony, including;

Pra Kring Chiang Saen, Pra Ruang Rang Pern, Rian Pra Jao Saedtangka Muni Buddha Coin (Wat Chiang Man), Rian Luang Por Tan Jai Buddha Coin Amulet, Rian Kroo Ba Sri Wichai Monk Coin Amulet, Rian Jao Kun Pra Racha Sit Ajarn Monk Coin Amulet, and the Rian Jao Kun Pra Apay Sarata Monk Coin Amulet. All of these Amulets are now Rare Collectibles, Extremely Valued by Devotees of the Northern Lanna Buddhist Traditions.

Rian Glom Pra Putta Sihingk 2515 BE – Wat Pratat Doi Sutep Racha Wora Wiharn – – Blessed by LP To (Wat Pradoo Chimplee), LP Kasem, LP Hwaen (Wat Doi Mae Ping), LP Guay (Wat Kositaram)

Rian Tong Daeng Luang Por Pae Wat Pikul Tong ‘Pim Lor Wor Mai Mee Kheed’ – ‘Run M16’ Edition 2513 BE – Miracle Kong Grapan Amulet

Rian Tong Daeng Luang Por Pae

Rian Tong Daeng Luang Por Pae Wat Pikul Tong – ‘Run M16’ Edition 2513 BE ‘Pim Lor Wor Mai Mee Kheed’ (no line connecting the L and W – a mark of recognition of amulets made from the prefferred block press). This kind of Sacred Copper finish is known as ‘Nuea Tong Daeng Rom Man Pu’ (Copper with crab oil sheen)

This Coin Amulet made History and was the amulet which raised Luang Por Pae’s name to Great Fame, for the Miraculous News stories of Klaew Klaad deadly accident survival.The edition became known as the M16 Edition, because of a devotee having been shot with an M16 Assault Rifle and being completely unharmed, escaping unscathed.

Rian Tong Daeng Luang Por Pae

Released in 2513 BE, this is one of the rarer and more sought after amulets by Luang Por Pae, especially due to its proven Miracle Powers, and the fact that Luang Por Pae was alive to perform the Empowerments and Blessings. LP Pae passed away in 2542 BE at the age of 94.

Rian Tong Daeng Luang Por Pae

This edition was reproduced again late in around 2530 as a memorial edition, which is much less sought after and collectible, as well as being targeted by forgery, confusing the purchase of this edition. The most preferred and expensive of this edition was the ‘Rian Nava Loha Mee Jud Lor Wor Mee Kheed’, which was from the prefferred block press and is recognizable from the small ball of metal on the front face next to LP Pae’s face, and a thin rudge if metal residue connecting the letters Lor and Wor (ล+ว) on the back face. The Pim Niyom Mee Kheed is the most expensive and sought after model. The coins were issued in Tong Daeng (Copper), Nuea Nava Loha (9 Sacred Metals), Nuea Ngern (solid silver) and Nuea Tong Kam (solid Gold). Only the coins made in Nuea Tong Daeng had more than one block press (Block Mae Pim) used, which resulted in various Pim, at varied levels of rarity and collectibility.

Rian Tong Daeng Luang Por Pae Wat Pikul Tong 'Pim Lor Wor Mai Mee Kheed' – 'Run M16' Edition 2513 BE – Miracle Kong Grapan Amulet

Rian Tong Daeng Chalong 700 Pi Lai Seu Thai – 700 Years of Thai Alphabet Memorial Edition Coin – Blessed by Luang Por Kasem Khemago 2526 BE

Rian Tong Daeng Chalong 700 Pi Lai Seu Thai

The word ‘Lai Seu Thai’ refers to Por Khun Ramkamhaeng’s Invention of the first ever Thai Alphabet in 1205 BE (1826 AD). This Famous Edition was Created to celebrate the 700th Anniversary of Por Khun Ramkamhaeng’s invention of the Thai Written language, before which, Khom was used.

Rian Tong Daeng Chalong 700 Pi Lai Seu Thai

The Putta Pisek Blessing Ceremony was held at wat Pra Kaew (Temple of the Emerald Buddha), and was a Very Large and Important Ceremony, with the Great Arahant, Luang Por Kasem present to perform his Empowerments and bestow his Blessings.

Rian Tong Daeng Chalong 700 Pi Lai Seu Thai

The front face features a Buddha in Meditation sitting on a Lotus. The rear face has the Royal Monogram ‘Bor Por Ror’ embossed.

Rian Tong Daeng Chalong 700 Pi Lai Seu Thai

Size; 2.8 Cm Diameter

Made from ‘Nuea Tong Daeng’ (Sacred Copper Artifacts smelted together) – The Amulets were Comissioned and Issued by the Royal Thai Mint. Por Khun Ramkamhaeng’s Invention of the Written Thai Language was recorded on a ‘Sila jareuk’ (Stone Inscription), which was found in 2376 BE by King Rama 5, and it records that the Thai Language was Created and Perfected in the Sukhothai Era.

Rian Tong Daeng Chalong 700 Pi Lai Seu Thai – 700 Years of Thai Alphabet Memorial Edition Coin – Blessed by Luang Por Kasem Khemago 2526 BE

Rian Long Ya Luang Por Sukhothai – Nuea Galai Tong Long Ya Trairong – Chalong Pat Yod Sima – Wat Ban Kluay (Khao Yoi Petchburi) – Circa 2532

Rian Long Ya Luang Por Sukhothai1

Memorial Coin made to celebrate the Completion of the ‘Pat Sima’ (Temple Walls) of Wat Ban Kluay in Khao Yoi, Petchburi. Circa 2530 BE, the Coin is made from ‘Nuea Galai Tong’ (Brass with Gold Plating), and has been treated with dipped enamels (Ya Rachawadee) in the ‘Trairongs’ color combination of the Thai Flag; Red White and Blue. The amulet is Small to Medium size and thus fitting for both Men and Women to wear.

Rian Long Ya Luang Por Sukhothai

The Front Face features Luang Por Sukhothai Buddha which is framed by the classic ‘Rian Sema’ style frame. The background is enameled surface. The rear face features the Sacred Yant Putsoorn with the Kata ‘Na Mo Put Taa Ya’, and the words ‘Tee raleuk Ngan Puk Pat Sima Wat Ban Kluay, Khao Yoi, Petchburi’ – which mean ‘Memorial Souvenir of the Construction of the Temple Wall of Wat Ban Kluay’

Rian Long Ya Luang Por Sukhothai

Transparent Waterproof Casing is included

Rian Long Ya Luang Por Sukhothai

Size; 3 Cm High x 2 Cm Wide (3.5 x 2.5 Cm with Casing)

Rian Long Ya Luang Por Sukhothai – Nuea Galai Tong Long Ya Trairong – Chalong Pat Yod Sima – Wat Ban Kluay (Khao Yoi Petchburi) – Circa 2532

Rian Tong Daeng Pra Luang Por Tuad Wat Chang Hai – Wat Pako (Songkhla) 2534 BE – Blessed by Ajarn Nong (Wat Sai Khaw)

Luang Por Tuad Wat Chang Hai

Sacred Copper and Bronze Artifacts smelted together to make this Sacred Image of Luang Phu Tuad of Wat Chang Hai. Famous Classic Buddhist Guru Monk Coin Amulet from Wat Pako in Songkhla, which is of course one of the Five Major Thai Temples associated with Luang Por Tuad, and the Original and number one Temple of his Legend, above even that of Wat Chang Hai, as far as his personal Legend is Concerned, and not speaking purely of Famous Amulets.

Luang Por Tuad Wat Chang Hai

The rear face features the Sacred Prataat Chedi Stupa and the Footprint of Luang Por Tuad. The surface sheen of the Sacred Chanuan Muan Sarn has an Enigmatic Sheen which lends it both Character and Individuality, and a Beauty of its Own. This amulet was released along with the Rian Sema 2534 BE (1991), and was empowered in Putta Pisek Blessing at Wat Pako in Songkhla with Pra Ajarn Nong of Wat Sai Khaw Presiding over the Ceremony. The Code Stamp on the Sangkati (sash) with the Khom letter ‘I’ mkaes this coin a Pim Niyom from the Master Block Pim.

Luang Por Tuad Wat Chang Hai

Size; 3.2 x 2.2 Centimeters

An Excellent, Classic Thai Buddhist Amulet with the Image of Luang Por Tuad, Empowered by the Great Ajarn Nong – a most Sacred, Powerful, but surprisingly affordable for such a Distinguished Guru Monk Coin Amulet. It is a medium size amulet, fitting for both a Man or Woman to wear, which Boasts a great History and Impressive Empowerment Ceremony from one of the Great Masters of Luang Por Tuad Amulets, Pra Ajarn Nong. This is an amulet which any Buddhist would feel happy to wear as a protective Amulet to bring Auspicious Blessings.

Kata Luang Por Tuad

Na Mo Po Ti Sad To Aa Kan Ti Maa Ya – I Dti Pa Ka Waa

Legends of Luang Por Tuad

Luang Por Tuad Wat Chang Hai

Thailand Amulets – Sacred Buddhist and Occult Charms for Health, Wealth Love, and, Happiness. © Thailand Amulets 2011

Rian Tong Daeng Pra Luang Por Tuad Wat Chang Hai – Wat Pako (Songkhla) 2534 BE – Blessed by Ajarn Nong (Wat Sai Khaw)