The latest sex scandal engulfing Thailand’s monkhood has rocked public faith in Buddhism and prompted an urgent question – is it time to reform the country’s religious sector?
At least 11 senior monks – including the once-revered abbot of Wat Tri Thotsathep Worawihan – have been defrocked for alleged romantic links with a woman, identified as Wilawan “Sika Golf” Emsawat.
Police found thousands of explicit images and video clips on her mobile phones, some reportedly showing sexual acts with senior monks still in their robes.
These, along with chat logs, screenshots of video calls and intimate messages investigators found on Golf’s phone, threaten to topple the long-untouchable status of temples and high-ranking monks.
Police have arrested her on suspicion of using the recordings to extort money from the monks and their temples.
The richer the temple, the bigger the target
Thanthip Srisuwannaket, a researcher at the Thailand Development Research Institute (TDRI), warned that temples with large coffers are at most risk from blackmail efforts.
“Anybody can step in and exploit these temples, especially when there is no checks-and-balance system in place,” she said.
The number of Buddhist temples has risen sharply in recent years – from 41,000 in 2019 to 44,000 in 2023.
Prayut Prathetsena, vice-president of the Dharma Army Lawyers Foundation, noted that many temples are rich in assets and cash, all managed by wealthy senior monks.
Under unofficial monkhood rules established in 1992, third-level monks earn 50,000 baht for each private Buddhist ceremony they lead, while fourth- and fifth-level monks earn 40,000 and 10,000 baht respectively, he said.
Even a 10th-level monk, or Phra Khru, earns about 5,000 baht per private event.
“Monks don’t pay taxes, so their wealth simply accumulates,” Prayuth noted, adding that it is not unusual for a senior monk to have 50 million baht in his personal account.
Unregulated sector
Prayuth, an expert in Thai religious affairs, explained that devotees donate freely and the law does not forbid monks from owning assets.
“Neither the donors nor the monks are really at fault. The blame mostly lies with the system,” he said.
Temples can generate income from a range of services, including car parking, cremations, pavilion rentals, and the sale of flowers, incense, candles and amulets.
“The production cost of a small Buddha image may be just 20 baht, but temples can sell it at a far higher price,” Prayuth said. “The Commerce Ministry is powerless to intervene here.”
Some senior monks make huge profits from selling temple amulets, even though their temples also receive state funding.
“We know of monks who left behind more than a billion baht,” said Prayuth, declining to name names.
Thanthip said financial irregularities are common at temples and often involve the abbot, who, as the highest authority, also controls appointments to the temple’s governing committee.
“Most temples lack a transparent system for managing their funds, making them vulnerable to exploitation,” Thanthip said, adding that scammers can easily use temples to dupe devotees.
“Although the Sangha Act exists, it does not have direct oversight of temple finances. Oversight lies with the National Office of Buddhism, which handles routine procedures and coordinates with monks and temples."
Time for reform
The latest scandal highlights the urgent need for reform and greater authority for the National Office of Buddhism (NOB) to scrutinise temple finances, Thanthip said.
“Don’t just grant huge funds for temple projects – track where the money goes. All temples must maintain proper records and accounts.” She added that if temple staff lack financial expertise, they could hire professional accountants.
Also, abbots should no longer hold authority over temple finances.
“Temples should be run like organisations, with a committee overseeing management. There must be accountability and transparency at every step,” she said, citing Sri Lanka as a model.
In Sri Lanka, temple management is monitored by the government and financial records must be submitted every six months.
The abbot works with a committee to produce the records, and failure to comply can result in legal punishment.
“Thailand should adopt a similar approach and pass a law mandating transparency, with punishments for offenders,” Thanthip said.
Although the Sangha Supreme Council of Thailand has long required temples to submit financial records, this submission only became mandatory on July 13 this year.
Wat Rai Khing, at the centre of a separate financial scandal earlier this year, has reportedly submitted very little financial information.
Back in 2017, TDRI president Dr Somkiat Tangkitvanich said in a televised interview that only 3.17% of temples in Thailand submitted financial reports under the Sangha Act.
He explained that despite existing rules, each temple handled finances in its own way, lacking standards or oversight, and making it easy for funds to be diverted.
This year alone, Thai Buddhism has been rocked by two major scandals involving monks, women and millions of baht.
What the authorities say
NOB director Inthaporn Jan-iam reports that the Supreme Patriarch has ordered urgent action to prevent further erosion of public faith in Buddhism.
“The Sangha Act has been in effect for half a century now, and this crisis proves the law needs to be updated,” he said.
The NOB is now pushing for new legislation to tighten regulation of the ecclesiastical sector, he said.
The new rules will contain clearer and harsher punishments for monks who break their vows of celibacy or falsely claim supernatural powers.
Presently, violators are simply defrocked and allowed to return to lay life.
Inthaporn said the new bill will also hold anyone who lures monks into misconduct legally accountable.
“Penalties under the new law will include both fines and jail terms,” he promised.
