The life of Ajahn Nong of Wat Sai Khao
A farming childhood and two entries into monastic life
Ajahn Nong Dhammabhuto (พระอาจารย์นอง ธมฺมภูโต), whose ecclesiastical title was Phra Khru Thammakit Koson, served for many years at Wat Sai Khao in Pattani. Chinese collectors call him 阿贊弄 and the temple 瓦賽考 or 屈世扣. Alongside his Thuat amulets and takrut, local memories include school fees, temple repairs and help for Buddhist and Muslim families. This is the Pattani temple, not another monastery of the same name.
Born Nong Nothong, he was the son of Rueang and Thongpheng. The widely circulated biography dates his birth to 15 October B.E. 2462 and names two younger siblings, Thongchan and Nuam. After completing primary grade three at Na Pradu school, he returned to help with the family's fields and gardens at about fifteen. Farming was therefore part of his experience before a lasting commitment to monastic life.
At nineteen he briefly became a novice at Wat Na Pradu, with Phra Phutthasaiyarak, Num of Wat Na Tham, as preceptor. About a month later he disrobed to help with the family's farming. He returned to monastic life some time afterwards, receiving full ordination as a bhikkhu.
Full ordination is commonly dated to 27 June B.E. 2482, although another version gives B.E. 2483. The common biography names Phra Khru Wibun Samanakit, Chum of Wat Tuyong, as preceptor, with Dam of Wat Nang O and Phra Khru Phattharakon Kowit, Daeng of Wat Na Pradu, as the other officiants. The year and some name spellings remain disputed pending monastic records; elapsed civil age alone cannot resolve the date.
Fellow students and temple builders
Wat Na Pradu was also part of Ajahn Tim's early education. Its abbot Ajahn Phon Asapho recalled Nong completing Nak Tham Ek, the advanced monastic Dhamma examination, and working with Tim on the temple. In his B.E. 2554 interview, Phon dated a surviving Thai-style wooden monks' residence to their joint building work in B.E. 2483.
Nong and Tim were fellow students and companions who exchanged knowledge and supported one another in temple work and amulet production. The common biography records twelve rains retreats at Na Pradu before Nong moved to Sai Khao. He became abbot in B.E. 2511 and also served in monastic administration at Khok Pho's tambon level. Alongside assisting Tim at Chang Hai, he maintained his own temple's educational, building and community work.
Prince of Songkla University's Southern Information database, in its compiled history of Wat Chang Hai, also records Nong and Tim consulting over the old stupa by the railway in front of the temple, where Luang Pu Thuat's relics were kept. Excavation revealed a cloth-wrapped brass urn deteriorated with age. They decided not to disturb the original contents and instead built an outer covering over the old stupa, producing the form seen today. This is a jointly maintained work recorded in the temple history; it does not alter the chronology of other construction completed after Tim's death.
Two memories from the Luang Pu Thuat tradition
One recollection of the B.E. 2497 issue describes Tim and Nong travelling to Bangkok with about 3,000 baht. They intended to obtain Luang Pu Nak's Somdej amulets from Wat Rakhang for donors supporting Chang Hai's ordination hall. Nong suddenly suggested making their own Thuat amulets instead. They discussed it, acquired only a few Somdej amulets and returned to Pattani. Anan Khananurak subsequently became a major supporter of production.
Another recollection concerns Tim's visit before leaving for treatment in Bangkok. He brought out a holy-water bowl, which the two held between them, and entrusted Chang Hai to Nong's care. He wished to share equally the merit they had accumulated in this and previous lives, so that they might meet in future lives too. Tim subsequently died on 30 November B.E. 2512.
Work across religious communities
Nong directed support from devotees towards temples, mosques, schools and healthcare, including education for Buddhist and Muslim children. Researchers studying Sai Khao documented this assistance across religious communities. A separate study of local memory specifically links takrut revenue to construction of the new mosque in Village 4.
Biographical recollections describe an unassuming monk, undemanding about food and lodging and uninterested in rank. He helped visitors lacking fare or food money as his means allowed. He spoke of giving as a practice of reducing attachment and accumulating merit, and responded to local hardship with practical help.
A hospital anecdote preserves his sense of humour. He would ask doctors what equipment was missing and help pay for it. On later admissions, waking to find his ecclesiastical title on several pieces of equipment around him, he joked about seeing his own name everywhere and laughed as he told the story.
An earlier monk, Si Kaeo, led villagers in opening the road to Sai Khao waterfall. Nong later commissioned his statue and continued ceremonies taking it to the waterfall for bathing, alongside community festivities. Villagers honoured their earlier teacher while gathering for local celebrations; the road and the commemorative rites belonged to successive generations of temple work.
Community research records Buddhist and Muslim students whom Nong supported through university into stable employment. Neighbours also helped across religious lines: Muslims worked on temple and community improvements, while Buddhists helped restore mosques.
Nong also helped initiate the hilltop Phra Phuttha Maha Muninthalokanat Buddha. The project's history recalls discussions with Tim, Chao Khun Sophon Thammakhun of Na Pradu and provincial officials. Princess Srinagarindra and Princess Galyani Vadhana laid the foundation stone on 1 May B.E. 2514. Planning preceded that ceremony: Tim had died in B.E. 2512.
Takrut and the Mae Nang Chan tradition
Nong is closely associated with Takrut Narai Plaeng Rup, also called 納萊班怒 or 千變萬化符通 in Chinese collector writing. Local tradition connects the method to the female spirit Mae Nang Chan, known in Chinese as 媚南詹. Her gift of knowledge to help rebuild the monastery remains part of the takrut's story.
In the account transmitted through Maitri Bunsung, Nong arrived at a dilapidated Wat Sai Khao short of everyday monastic necessities. One night he dreamed of a woman in old-fashioned dress and a red shawl beside a residence pillar. She taught him talisman inscriptions and consecration chants to help build the temple. Another version describes a night-time visit rather than a dream.
In the dream version, Mae Nang Chan identifies herself as a spirit of Sankalakhiri mountain who had supported the earlier abbot Sittichai. She offers help building residences and asks Nong to remain at Sai Khao.
The account continues with Nong waking to a vivid memory of the conversation and teachings. Whenever he recalled it, she reportedly returned in visions. An oil portrait of her was also said to have stood in the temple.
In the night-visit version, she weeps outside his old residence. Nong hesitates to meet a woman after dark; she explains her non-human identity and wish to support construction through teaching before rebirth. He agrees. She reportedly requires memorisation without writing or further transmission: the method must end with his death.
The dream account describes early cartridge-case takrut containing material called Luang Pu Thuat wood, obtained from the mountains under her guidance. Silver and gold versions followed.
A Chinese version instead describes wood from sacred trees outside the temple. The accounts point to different locations; it remains unclear whether they refer to the same material.
Devotees associate the takrut with protection and turning misfortune into good fortune, observing a taboo against opening it. Its materials, period of making and line of transmission are likewise details collectors continue to study and recount.
What was transmitted and which issues followed
The transmission account says Nong initially offered instruction to Phra Khru Sangharak Sayan Chantasaro of Chang Hai, who declined. At 9 a.m. on 2 May B.E. 2539, he transmitted Thuat consecration chants to Phon of Na Pradu at Wat Sai Khao. The Narai Plaeng Rup method was expressly excluded: Phon did not receive every branch of his teacher's knowledge.
Instruction proceeded orally. Nong recited the chants, Phon wrote them down, then read them back for his teacher to check. Once the text was correct, Nong formally entrusted the teaching to him, urging him to use it to help villagers and benefit the wider community.
Nong's amulet history spans different temples and periods. He participated in the early Chang Hai work; records of his own issues include Phra Luang Pho Thuat Man and Phra Sam Thuat in B.E. 2507, reportedly consecrated with Tim. Several Thuat moulds followed in B.E. 2514, along with a later eightieth-birthday series. These Sai Khao productions have their own histories, distinct from his earlier participation at Chang Hai.
After his death
Nong died on 11 September B.E. 2542, at Khok Pho Hospital according to the collector biography. A birth date of 15 October B.E. 2462 gives seventy-nine completed years, rather than the customary eighty; one local study instead gives B.E. 2461 as his birth year. His memorial stupa remains a focus of remembrance, including a government-reported temple visit in B.E. 2567.
After Nong's death, devotees and public and private organisations continued the hilltop Buddha project. Its history dates completion to early B.E. 2553; Princess Sirindhorn presided over the eye-opening ceremony on 14 January B.E. 2556. The image carries forward Nong's aspiration and the work of those who continued it.
After Nong's death, new amulets sometimes incorporated takrut or materials he had blessed, continuing devotees' remembrance. Such posthumous productions differ from objects he supervised or helped consecrate during his lifetime. Their initiators, makers and consecration dates belong to the records of each separate issue.