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respectfully, ask the Most Venerable to help point out the solution to the
problem. After this they would disperse, each one returning to the place
where he was staying. Some would then go to walk on their ca kama
paths to ease the stiffness from having sat for a long time, and to remove
the kilesas from their minds, using whatever method resulted in their
mindfulness and wisdom being strong. They would probably go on
walking for several hours before stopping and going to have a rest.

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These Dhamma conversations amongst kamma hāna monks
take place in accordance with the various levels of Dhamma. They are
quite delightful, because the questions come out of the heart of the
questioner who has been doing the practice and has experienced various
things, and the answer also comes from the heart of one who has done the
practice and experienced similar sorts of things. Both of them have seen
for themselves the true facts which have come from their practice, and
this provides an opportunity for them to go on gaining more and more
from it. They keep passing on what they know to others, since each
practises differently and knows about different aspects of the practice,
both internally and externally.
Discussions of Dhamma generally revolve around the results of
the practice which they have experienced, which in turn derives from the

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teacher or the chief monk is not present, they will wait until someone
more senior starts eating, before they do.
Kamma hāna monks know all about each other, both inwardly
and outwardly. They know the whereabouts of one another, in which
districts of which province they are staying, and the number of monks
and novices residing with them. This is because they frequently keep in
touch with one another. They have faith and respect for the senior
teachers, and enjoy visiting them, paying them respect, and training in
Dhamma under them. They come for instruction on a regular basis, such
that there is hardly a time when there is no monk staying with their
teacher. As soon as one leaves, another arrives, both during the dry
season and the rainy season, excepting only the period of the rains’
retreat, when this becomes difficult for those living far away. Those who
live close enough to visit each other will probably go with great
frequency to see the teacher and learn about Dhamma in an attitude of

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is a transmission from one heart to another, for this is, in fact, what
happens.
When monks who practise in the same manner come together
and stay with the teachers, wherever they may be living, there are bound
to be opportunities for training, as well as discussions and consultations.
Anyone who has a personal problem can inform the teachers and get their
guidance whenever a suitable opportunity presents itself. When the
teachers have explained and cleared up some problem such that the monk
fully understands the matter, the latter will then go and practise
accordingly and try to consolidate his knowledge and understanding, and
the practical application of the teachers recommendations. If further
problems arise later, he can again go and get them cleared up.

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4.1.2.5 Behaving Frugally
The dhuta ga monks, especially those who follow the Most
Venerable Mun, always tend to be economical with their possessions and
use of things. The Most Venerable Mun was never wasteful. 105 He never
used the requisites in an ostentatious way, and consistently maintained
such practices. But when it came to giving help to other monks, he was
ever ready to give all of whatever he had to the fullest possible extent. He
never held anything back, nor did he ever accumulate things. He would
give away whatever he had to help the monks, novices, and lay followers,
and any others who came to see him.
As for the requisites and other things that he himself wore and
used, he acted like a true monk, as if he had nothing of any value on him

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Similarly, whenever any of the other things in the monastery
became damaged, he would mend them and put them to some new
purpose, until they finally reached a state beyond recovery.
In looking after his possessions and the other things he used,
either in the monastery or in his kū ī, he was equally strict. Everything
had to be used in a proper way, or arranged in an orderly and tidy
manner, and not just thrown down anywhere, when it might become lost
or misplaced.
Such behaviour is an important means of rousing the disciples’
skill in observation, who would be censured, if they were not always
mindful.

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themselves in a way that is admirable, regardless of whether they
are ordained members of the Sa gha or lay people. 106
Similarly:
But, in order to uphold the Ariyan tradition, so that it may
remain harmonious, undisturbed and fully satisfying in the
future, both for ourselves and for those who follow us in future
generations, so that they may take up what we do as a basis to be
followed in practice, I respectfully ask my companions in
Dhamma to commit yourselves to the practices of being prudent,
being economical, being contented and satisfied with little, and
doing it with sincerity in regard to all your requisites to maintain
the tradition and to be someone who goes the way of practice
smoothly and consistently. 107
In those days, the Thai economy was underdeveloped.
At that
time, villagers were poor, and never extravagant. It was very different from

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far and near, in order to share in the merit derived from the dhuta ga
kamma hāna monks.
Moreover, in many temples at midday, or in the afternoon and
evening, there is ice, orange juice, soft drinks, cocoa, coffee, sugar cane
juice, sugar, and so on. The frugal behaviour of the dhuta ga
kamma hāna monks benefits both other monks and lay people. During
the Thai financial crisis that occurred in 1997, King Bhumipol advocated
a plan for a “selfsufficient
economy” (setthagit phophiang) to help solve
hardgoing
problems, in which the “satisfaction with little” and economic
lifestyle of the monks in the Most Venerable Mun’s lineage was said to
provide the best model for a happy life for all human beings in all
situations.

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