When controversial monk Luang Pu Nenkham Chattiko stirred up a public outcry last month by living a life of luxury while duping people into believing he had attained spiritual liberation, authorities simply said nothing much could be done.
It was only when rumours of his sexual misconduct hit the headlines _ he was alleged to have had sexual relationships with eight women and fathered two children _ that authorities suddenly took notice and promised to investigate.
On the opposite side of the spectrum from this loud, entrepreneurial monk is the serene and spartan former monk Mitsuo Gavesako.
The public was shocked to learn that the well-known Japanese-born meditation teacher had suddenly left the monkhood last month. When it was later revealed he married soon after leaving the monkhood, many of his admirers expressed disillusionment, even anger.
Two scandals. Both involved sex. One a cardinal sin; the other a straightforward goodbye to the monastic life in respect of the monks' chastity principle.
Yet, a proper exit from the monkhood, that of Mr Mitsuo, was met with a frown, while the sexual misconduct rife in the clergy goes largely unpunished. Why is that so?
According to monastic codes of conduct, theft, sexual intercourse, killing, and boasting of arahantship (spiritual enlightenment) are cardinal sins for monks. Those who violate these rules must be disrobed.
In Thai Buddhist culture, however, theft is overlooked, resulting in widespread temple corruption. Boasting arahantship has become an effective marketing tool to attract followers and money. The actual crime of killing is rare, but monks' support of violence or killing _ still considered a cardinal sin _ remains largely unquestioned by the public.
Sex, however, has been singled out as the ultimate no-no. It is why most rogue monks and their monkey business escape scrutiny until their sexual scandals emerge. It is also why former monk Mitsuo's recent marriage is considered a spiritual downfall. This is not a healthy way of looking at things. It is not a healthy way of looking at sex either.
Chastity is mandatory for Theravada Buddhist monks. This does not mean, however, that sex should be viewed as a dirty thing that must be condemned and suppressed.
Instead, it must be confronted as a powerful challenge in one's spiritual efforts to let go of desires and attachment.
Since sexual desire is probably humanity's most powerful drive, it is a monk's greatest vulnerability. The question is how to deal with that. At present, sheer suppression has produced deep-rooted misogyny among the clergy.
While women are the clergy's main supporters, ironically enough they cannot even hand offerings to monks directly. A piece of cloth is used as a barrier.
Monks also make a point to keep a physical distance from women and maintain a stern look to show strict discipline, which can make women feel like dirt.
It is this fear of women that explains the clergy's fierce resistance to female ordination.
I once complained about the treatment of women as lowly beings to a group of monks. Thanks to their honesty, I've come to understand their struggles and fears, and now realise the need to help monks stay true to their path.
They told me coping with sexual desires is difficult enough, but living in a society full of sexual images has made it an ordeal for them. One told me he had to stay away from foods that arouse sexual desires. Another said he must get up before dawn to prevent sexual urges from arising. Another visited a hospital morgue regularly to see preserved corpses and contemplate impermanence.
Clearly, the clergy should not leave young monks to struggle alone. They should give assistance during education and spiritual training to deal with sexual desires in systematic and healthy ways. Unfortunately, that is not happening.
What is happening is that monks are taught that women are enemies of the monkhood, while all sorts of sexual abuses are taking place behind temple walls.
Meanwhile, the so-called "good monks" are not immune to temptations either when their followers keep pampering them with fame and attention while helping their "gurus" turn temples into their own little kingdoms.
The Sangha was originally designed as an egalitarian system where monks could warn one another against temptation. This is gone in our feudalistic clergy. So is the teacher-student training system. The favourable atmosphere for spiritual practice is no more. It is why the clergy is in such a mess.
Sanitsuda Ekachai is Editorial Pages Editor, Bangkok Post.