
Scholar backs tighter curbs on temples
Asst Prof Krich Pooyeeyama from Thammasat University's Faculty of Law said senior monks receive state-funded salaries and exercise broad authority, but the National Anti-Corruption Commission cannot audit their assets because monks are not classified as state officials under the anti-graft law.
He backed a ministerial regulation that will take effect on Oct 1, requiring temples to deposit their income into bank accounts under the temple's name, limit cash holdings to 100,000 baht, and submit annual financial reports to the NOB.
He said a 2021 regulation with similar requirements already exists but has been poorly enforced. The move follows growing public concern over financial scandals involving senior monks and a lack of transparency in temple asset management.
"Monks making headlines are all senior figures, and the core issue stems from a lack of transparency in the management of temples, where senior monks wield unchecked power," he said.
Temples are public legal entities, and monastic positions, from abbots to the Supreme Patriarch, are comparable to government roles, with state-funded salaries and statutory authority, including the ability to grant or withhold benefits.
However, laws do not clearly mandate asset declarations for monks, making auditing the clergy inapplicable and leaving a gap in accountability.
He said the NOB must play a central role in enforcing compliance by providing standardised forms and guidance on managing temple finances.
He also commented on the draft law, the Patronage and Protection of Buddhists, which would criminalise serious monastic offences such as sexual misconduct, introducing fines and prison sentences.
While Asst Prof Krich backs discipline, he warned criminal penalties must be clearly defined to avoid infringing on personal rights and freedoms. He also questioned whether deeply moral issues like these should even fall under criminal law.
A recent poll by the National Institute of Development Administration reflects public concern over the issue. Nida held a nationwide survey from July 14 to 16, following news of sex and financial scandals between a woman known as "Sika Golf" and many senior monks.
Among 1,310 Buddhist respondents, 76% believed some monks have engaged in misconduct such as drug use, gambling, or sexual relations. Nearly 58% said their faith in monks had declined, though 68% said their faith in Buddhism remained intact. Over 94% supported penalties for misbehaving monks, and 93% also supported punishing laypeople involved in sexual misconduct with monks.
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Bangkok Post
4 hours ago
- Bangkok Post
Monastic discipline in the digital age
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From a biological and psychological perspective, a man with high testosterone who is placed in a state of permanent celibacy from a young age, without any support mechanisms, is bound to face internal pressures beyond what the monastic disciplinary system can manage. In this sense, the religious system in Thailand resembles the ancient Chinese mechanism of using eunuchs to control emotion and power, except Thai monks are not physically castrated, but are instead neutered through mental and moral prohibitions. This article invites us to reconsider the myth of the "pure monk" co-created by society. It will analyse the issue through the lenses of biology, psychology, and social structures, while also offering reform proposals for the monastery institution in the age of technology, to restore both the sanctity of religion and the human dignity of its practitioners. Burden of the Robe Males naturally have testosterone as the primary hormone regulating libido, the desire to possess, competitiveness, and motivation for social engagement, especially during late adolescence to early adulthood, when it plays its most dominant role in shaping both behaviour and identity formation. In the context of Buddhist monks, particularly those ordained from a young age and raised in monasteries, suppressing such biological energy without sufficient mental tools is akin to imprisoning natural forces within a framework of moral absolutism. Without a release valve, this energy may transform into unpredictable deviations. Chinese Eunuchs vs Thai Monks Chinese eunuchs were subjected to prophylactic castration before entering the palace to eliminate sexual energy that might cause social or political complications. This resulted in permanently low testosterone, systematically reducing sexual desire and aggressive behaviours. 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In the Thai context, monastic life becomes not merely a path of self-discipline towards liberation from suffering, but a "tool of purity" society uses to scrutinise externals -- robes, restraint, monastic status. Any monk who deviates from these imposed norms may face judgement by public morality, even if such behaviour occurs in private and is simply a natural response of the human body. Sanctity in the Public Eye Structurally, monks in Thai society are expected to be "representatives of national morality" -- upholding celibacy, serving as a protective moral force for the people, and acting as flawless role models, even in thought. This creates a symbolic burden on individuals in robes: the 227 precepts of the monastic code are no longer seen merely as guidelines of self-discipline, but as a national standard of sacredness. Falling from such a status is therefore not seen as merely an individual's disgrace, but as the deterioration of the entire religious institution in the eyes of the public, as evident in social media's "witch-hunt" mentality towards scandalised monks. Purity Is a Myth Sociologist Émile Durkheim noted that religion is a product of the "collective conscience", a shared social force created to regulate behaviour. But when this force becomes a myth detached from human reality (eg, the expectation that monks should be entirely unfamiliar with sexual desire), such faith based on illusion turns into a moral weapon that ultimately harms the bearer. The image of the "pure monk" that society upholds is no different from a social mask, hiding the truth that a monk is a human man with weaknesses, desires, and drives like anyone else, yet trapped in a moral frame with no outlet or support. 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This article does not aim to destroy faith in the monastic institution but to remove the mask of myth that Thai society has placed upon human beings in robes -- to reveal the truth: that even precept holders still bleed, still feel, still desire, and remain just as vulnerable as the rest of us. Reforming the monastic institution in the 21st century should not begin with asking "Who is at fault?" but rather, "What conditions have we all created that forced him to become a victim in the name of purity?" A monk should not be a prisoner in robes, but a human being walking the path of self-discipline with an understanding of himself and the modern world.

Bangkok Post
17 hours ago
- Bangkok Post
Police dig deeper into Nakhon Sawan temple funds scandal
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Bangkok Post
2 days ago
- Bangkok Post
Wat Nakhon Sawan's finances audited after disgraced abbot's departure
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