The Journal of the Siam Society Vol. LXIV, Part 1-2, 1976 - Khamkoo

MONKS AND HlEllARCHY IN NORTHEBN THAILAND 109
Rama I also furthered the process of unification and centralization
by gathering monks together to revise the Buddhist scriptures, and he
distributed authorized texts to attempt a return to orthodoxy after the
period of laxity following the fall of Ayuthaya. This interest in Pali
scholarship and monastic learning was a distinguishing mark of royal
support in the 19th century, with Rama III using state funds to support
monk scholars who passed Pali exams, while the King himself made
significant contributions to Buddhist literature (Rong Syamananda, 1973:
1 04-6).
It was under Rarna III that a major development took place, when
in !833, he allowed his scholarly brother, Prince Mongkut, who was then
a reformist monk under Burmese Mon influence, to found a new sect,
first at Wat Smorai and then at Wat Boworaniwes (where Mongkut was
abbot) (C. Reynolds, 1972).
This new sect became known as the
Thammayut Order, and by the time Mongkut had become Rama IV,
another prince-monk had been appointed abbot of Wat Boworaniwes,
making this wat one of the most powerful monastic centers in Thailand
-a position it still holds due to continued royal support. From the start,
the Thammayut Order had considerable organizational independence
under the King's protection (Wales, 1934: 241-44), almost as if it took
over the Man's independent role under Rama I, but with much more
prestige added to the independence.6
The Tbammayut Order, as we
shall see later, combined several traditions-the forest austerities. meditation,
Mon concepts of orthodoxy, and Ceylonese concern with Pali
texts. and relics.
It also developed a concept of destiny as a reformist
body within the larger framework of the Thai monkhood, which became
known as the Mahanikaia Sect.
When the reformist monk himself became King Mongkut (Rama
1 V), Further development of the hierarchy took place (Wales, 1934: 241-4).
6) It should be noted, however, that Rama Ill, while supporting Mongkut, also was
not in favor of divisive Thammayut practices (C. Reynolds, I 972 :III: 2) such
as wearing the robe in the Mon style, and Rama IV (Mongkut) himself, when
transformed from monk to king, tempered his actions so as to insure the cooperation
of the Mahanikaia Sect.