The Journal of the Siam Society Vol. LXXI, Part 1-2, 1983 - Khamkoo

REDEFINING THE SANGHA'S ROLE IN NORTHERN THAILAND
107
Phra Khru Mongkol would take a p~t;rticular interest in L's training
in development activities because L hailed from the area under his
jurisdiction, and his sister had by this time become a leading organiser
of the metta-naree groups which Phra Khru Mongkol had originally
established. Furthermore Phra Khru Wickrom wanted his luksit (now
using the term for the first time for an ordained person) to learn
development from someone who \lnderstood it in a completely nonpolitical
context-unlike the organisers of the Dhammajarik programme
which L might meet in Bangkok.
Phra Khru Wickrom was not an outstanding scholar and unknown
as a teacher of meditation outside Chiang Mai. He was, on his own
admission, hopeless at the practicalities of development work. But he
was very kind. And also very shrewd.
Phra K.hru Mongkol was delighted with his new monk, whom he
took on regular visits to the various development projects in· his district.
After two years he arranged for L to go to Bangkok where he resided
at the Wat Mahathat and obtained his B.A. degree at Mahachulalong-.
korn University. But he was unhappy and disillus~oned with life in
the Big City, and quickly returned to Chiang Mai where he eventually
became Abbot of the Wat Doi Saket.
All the wats mentioned in this account have been Maha Nikai. . The following
"case hiStory" is based on Dhammayut centres.
M was born in a small Meo village on tlte Doi Inthanon mountain
in 8 E 2500 (1957). His father died when he was nine years old,
and his mother took him a year later to meet Phra Maha Tawin
Dhammaraso, a senior monk from the Wat Chedi Luang living in the
village. ·
Phra Maha Tawin arranged for M to move to Chiang Mai where
he resided as a luksit at the Wat Chedi Luang. He quickly learned
Thai and passed prathom 4 and, eventually, naktham ek. In the
abse1;1ce of his original luang phi, Phra Maha Tawin, who had returned
to his semi.-perma.nent residence on the Doi Inthanon, M began to attract
the attention of Chao Khun Rajavinayaporn, who took him on some of
his niany journeys among the hill tribes. When M. fii:st expressed an
interest in ordination Chao Khun Rajavinayapom explained that it wa.S
not essential for him to ordain in order to pursue his studies. But when
M persisted, he was ordained first to the noviciate at the Wat Chedi
Luang, and eventually to the monkhood at the Wat Bovornives in
· Bangkok. He failed to gain admission to Mahamakut Buddhist
University and returned to Chiang Mai where he disrobed and joined
the Border Patrol Police.