Police dig deeper into Nakhon Sawan temple funds scandal
Pol Maj Gen Jaroonkiat Pankaew, CIB deputy commissioner, on Tuesday provided updates on the high-profile case involving the former abbott, Phra Thamma Wachiratheerakun, now known by the lay name 'Thid Sarit' (former monk Sarit).
He was also the ecclesiastical chief of the central plains province of Nakhon Sawan until his abrupt retirement from the monkhood on July 19.
Police investigators continued their search for evidence of misdoing on Tuesday, after earlier uncovering multiple irregularities, including the resignation of the acting director of the Nakhon Sawan campus of Mahachulalongkornrajavidyalaya University (MCU) and the involvement of other people whose roles were under scrutiny, the CIB deputy chief said.
He affirmed that legal action would be taken against any people found to be involved in corruption. 'Police are duty-bound to protect the nation, religion and monarchy. We must act to safeguard the integrity of Buddhist institutions,' he said.
He declined to confirm whether the resignation of the acting director the MCU's Nakhon Sawan campus was linked to the temple fund irregularities. He did acknowledge that many people were under investigation.
The in-depth probe follows the emergence of details of the scandals involving the former abbot.
The former Phra Thamma Wachiratheerakun, 67, came under the media spotlight after photos showing him embracing a woman while wearing a wig went viral online. The former senior monk is also accused of secretive affairs with three women.
It was reported that the acting director of the MCU's Nakhon Sawan campus, who recently resigned from the campus, had an alleged special relationship with the former abbot,
The former abbot is under investigation over suspected financial irregularities in the Nakhon Sawan Buddhist Park project, which has been underway for 15-20 years and is still not complete despite receiving hundreds of millions of baht in donations.
Pol Maj Gen Jaroonkiat said the National Anti-Corruption Commission (NACC), the Public Sector Anti-Corruption Commission (PACC) and the Anti-Money Laundering Office (Amlo) were all now working on the case, trace the flow of funds. All parties involved would be held to account, he reiterated.
According to the CIB deputy chief, the former abbot had borrowed large sums from monks at temples in Bangkok. The transactions were now under investigation.
Investigators were also examining temple bank accounts, which currently showed only a few million baht remaining. This raised questions about the disappearance of substantial donations.
All contractors involved in the Buddhist Park project would be summoned for questioning, Pol Maj Gen Jaroonkiat said.
Once the evidence was compiled, legal proceedings would follow, including the issuance of summonses and arrest warrants, he added.
There were reports that Wat Nakhon Sawan may have received donations totaling several hundred million baht for the Buddhist Park project. One major donor, a now deceased businessman, reportedly contributed 50 million baht to the temple.
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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.
