Two more landmines found along border disputed by Cambodia
Army spokesman Maj Gen Winthai Suvaree said on Monday that a patrol from the Suranaree Task Force found the two landmines near Chong Bok in Nam Yuen district of Ubon Ratchathani province on Sunday.
One of the mines was only about 30 centimetres from the spot where three soldiers were injured by the explosion of a Russian-made PMN-2 anti-personnel mine on Wednesday, the spokesman said. One of the soldiers lost his foot.
The newly discovered mines were safely defused and removed, he said.
The army has not said exactly how many newly sown anti-personnel mines have been found. It could be around a dozen given the statement last week by 2nd Army chief Lt Gen Boonsin Padklang that eight had been found, before the latest discoveries on Sunday.
The Foreign Ministry on Sunday accused and condemned Cambodia for the use of anti-personnel mines in contravention of the Ottawa Convention banning their use. Cambodia and Thailand both signed it in 1997 and ratified and deposited it in 1998.
'The Royal Thai Government condemns in the strongest terms the use of anti-personnel mines,' the ministry statement said.
Cambodia has denied laying new mines that injured the three soldiers. However, the ministry said it had clear evidence. Thailand had never used the type of landmine being found.
"Assessments and related evidence discovered by the responsible security agencies point to the conclusion that the laying of these mines was a blatant violation of international law," it said.
Maj Gen Winthai said the army will meet the defence attaches of other countries on Tuesday and brief them on the latest finds. The spokesman also callled on the members of Asean and the international community to condemn Cambodia on the issue.
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At a time when Thai society is reeling from scandals in the monastic community -- from leaked audio clips of money transfers via apps to secret relationships with women -- we are not merely shocked that "monks have done wrong", but rather at how swiftly the "image of purity" we've long upheld has collapsed. Monks in the smartphone era don't just hold onto the Dhamma -- they also hold smartphones, use Facebook, reply to Line messages from laypeople, and some may even access apps no one would expect on the devices of those who have renounced the world. These behaviours don't arise solely from the monks' moral decay, but from a society that places "unrealistic expectations" on humans in robes, ready to judge when they fail to uphold these ideals. 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. In contrast, Thai monks who begin monastic life from the time they are novices undergo no physical restrictions -- hormones continue to be released normally. Without adequate sexual education and psychoeducation, they are left to cope with these biological drives alone, relying solely on the 227 monastic precepts, which are insufficient to address every situation. A Gap in Self-Discipline The current monastic education system often avoids open discussion of sexuality and emotion. Although the intention may be to uphold precepts and restraint, the lack of space to discuss these issues inadvertently neglects the monks' "humanity". As a result, some monks may resort to Instagram, sex phone services, or online pornography to privately cope with biological drives, while society continues to view them through the sacred lens of faith. When hormones are suppressed and the mind lacks a space for acceptance, the human beneath the robe is bound to implode silently. 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. A monk who commits an offence may not be inherently depraved, but rather a victim of an institution that suppresses his humanity beneath the robe. Monks of the 21st century face temptations not only from sights, sounds, tastes, and smells as in ancient times, but also from digital currents that infiltrate their minds 24/7 via smartphones, apps, and online platforms. These grant access to sexual content, emotional stimuli, and cyber relationships that deeply challenge celibacy like never before. Digital transgressions In traditional monastic law, sexual offences are judged based on intentional acts of touching, seeing, or speaking in a lewd manner. But now, one can view pornography on a mobile screen, flirt via Line, or transfer money for services through PromptPay -- all without witnesses. The question arises: How should such transgressions be handled? Watching online porn or engaging in virtual sex, whether through video or text, may involve no physical contact. Yet, from the perspective of psychology and intent, such behaviours reflect unresolved sensual desire that has not been managed with mindfulness. Tool or Temptation? While some monks use smartphones to listen to Dhamma, share teachings, or communicate with laypeople with compassion, others may use the same device to connect with a world of temptation, separated from the temple by nothing more than a swipe of the finger. Today, there are numerous cases of monks using tech for discreet sexual meetups, managing private donation accounts without transparency, and curating social media personas to gain influence beyond moral bounds. Transgressions are no longer limited to the sermon hall but seep into user IDs (Apple IDs, Line IDs) and even into the passwords to subconscious realms we cannot see with the naked eye. The emotional world of modern monks no longer resides solely in forests or temples, but also hides within the apps installed in their alms bags. Since monks aren't divine, and robes aren't moral armour against human nature, Thai society must revisit its entire belief structure surrounding monastic identity. Lessons from the digital world and recent scandals in the monastic community should not be used merely to "condemn individuals," but should serve as opportunities to reform monastic discipline, education, and understanding of the nature of males ordained from a young age. 1. Build Continuous Mental Health Support for Monks Appoint "monastic psychiatrists" or Dhamma-informed mental health counsellors to support monks struggling with sexual impulses, urges, stress, or burnout. Large temples should have "emotional observation centres" not to catch faults, but to facilitate compassionate and understanding-based self-discipline. 2. Revise Monastic Curriculum to Include 'Dhamma-Based Sex Education' Integrate content on male psychology, hormone management, and mindful approaches to deal with sexual desire. Don't avoid topics like emotional impulses, fantasies, or exposure to stimuli -- silence is not a cure. 3. Create a 'Digital Ethics Curriculum for Monks' Monks should be trained to recognise online dangers, use smartphones with discipline, and curate appropriate digital images. Establish practical guidelines (digital precepts) for the use of Instagram, Line, and PromptPay, ensuring alignment with monastic values. 4. Restructure Ordination and Monastic Pathways Clearly distinguish between temporary ordination for study and lifelong ordination based on commitment. Abolish coercive systems that pressure children into ordination without the right to choose. Allow monks to disrobe without stigma and encourage reordination when they are ready. 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.
