Temple corruption no longer raises eyebrows. The Wat Rai Khing scandal is just bigger, louder, and harder to ignore. It demands serious reform before public faith erodes further.
Phra Dhamma Vajiranuwat (Yaem Inkrungkao), 70, the former abbot of Wat Rai Khing, has been defrocked. A high-ranking monk in the clergy's feudal hierarchy with honorary degrees in Buddhism, he now faces criminal charge of embezzling temple funds to support a 28-year-old lover allegedly linked to online gambling.
The numbers are staggering. Initial estimates put the damage at 300 million baht. But the Central Investigation Bureau now says the embezzled funds -- circulating across 84 bank accounts -- could reach 2 billion baht. More details on wealth accumulation and fraud related to the former abbot and his cronies are gradually emerging in the media.
Wat Rai Khing in Nakhon Pathom is among the most popular temples in Thailand. With a famous eye hospital enhancing its image, the temple receives over 1 million baht in donations daily -- not counting income from amulets, fairs, stalls, and fundraising events. Like many temples these days, Wat Rai Khing focuses on drawing public donations. Nearly 200 donation boxes line the grounds for various "temple expenses" and monks' welfare.
When the scandal broke, police found the former abbot had stopped allocating donation money to the eye hospital. Instead, large sums were funnelled into his personal accounts -- and then to his lover.
The public was outraged. But let's face it: an opaque, unaccountable system enabled it. Without temple finance reform, temple corruption is here to stay.
Temples are a source of big business. Fifteen years ago, the National Institute of Development Administration (NIDA) estimated Thailand's 37,075 temples received 100–120 billion baht in annual donations. That number is likely much higher today. But most temples keep poor records; oversight is nearly non-existent.
The Sangha Act is part of the problem. It gives abbots sole legal control over temples. With little oversight from the Council of Elders or the National Office of Buddhism (NOB), abbots can do as they please.
This runs counter to the Vinaya -- the monastic code of conduct in which monks are not allowed to handle money. Donations must go through a steward, called a vaiyavajakorn. In practice, monks have personal bank accounts. They treat donations as personal income. Temple stewards are often handpicked by abbots. Corruption flourishes.
Attempts at reform often go nowhere. In 2024, the Sangha Supreme Council issued an order requiring two signatures for money transfers and capping cash at 100,000 baht. On paper, it sounds good. In practice, nothing changed.
After the Wat Rai Khing scandal, the Supreme Patriarch instructed the NOB to take action. The response: a plan to set up a study committee to explore asset management, electronic financial systems, and professional accounting.
It all looks good -- on paper. But nothing will change as long as abbots hold unchecked power and monks dominate the committees, shutting out civil society.
The way forward is clear: Big temples must follow corporate governance. That means checks and balances, professional management, and separation of spiritual and financial duties.
A working model already exists. The Foundation for Public Policy and Good Governance at Suan Mokh forest monastery in Surat Thani, founded by the late reformist monk Buddhadasa Bhikkhu, is a good example of having professional managers oversee finances and handle donations, letting monks focus on their spiritual work. Suan Mohk also includes civil society input to set goals and policies.
Despite these solutions, many abbots still say no to reform. If the Sangha is serious about ending temple corruption, it must amend the Sangha Law so temples comply with professional management and auditing standards. Community and civil society involvement must be mandatory. No more sole control by abbots.
This isn't just about financial reform. It's about protecting the integrity of the monkhood. It's about honouring the monastic code and restoring public trust. When monks act like tycoons, people walk away. When temples become donation machines, faith fades.
Temples are not private property; they belong to the people. Communities must have a say in how their offerings are used.
Temples are legal entities managing public money. They must face the same scrutiny as any other organisation. That means professional management, external audits, civil society oversight, and real penalties for abuse.
Reform temple finance now. Put the monks back on the mat. Let them do what they were ordained to do. And let the people keep their faith.