အမ်ားအားျဖင့္ ဘန္ေကာက္ျမိဳ႕ရွိ အႏုေစာင္ဝရီ ေနရာ၊ ယခင္က ပရသူနန္းရပ္ကြက္ရွိ ေဆးခန္း၊ စူခြန္ဗစ္လမ္း၊ ရာမာ ၉ လမ္းတို႕ရွိ တရားမဝင္ ကိုယ္ဝန္ဖ်က္ခ်ေပးေသာေဆးခန္းမ်ား၌ သြားေရာက္ဖ်က္ခ်ၾကသည္။ ျမန္မာႏိုင္ငံတြင္မူ အရပ္လက္သည္မ်ားႏွင့္ ကိုယ္ဝန္ဖ်က္ခ်ၾကသည္။ စာေရးသူကိုယ္တိုင္ ၾကဳံေတြ႕ခဲ့ဖူးေသာ ျပည္ပေရာက္ျမန္မာအမ်ိဳးသၼီးအခ်ိဳ႕မွ '' ဆရာ ဖ်က္ေပးပါ '' ကူညီပါေျပာၾကသည္။ စာေရးသူအေနႏွင့္ ၎အလုပ္သည္ အသက္တစ္ေခ်ာင္း (သို႕) အသက္ေပါင္းမ်ားစြာသတ္မႈအျဖစ္ျမင္သည္။ ဘုရားရွင္ကိုယ္ေတာ္ျမတ္ၾကီး၏ '' သူတပါးအသက္ မသတ္ရ '' ဟူေသာတရားေတာ္ကိုလည္း ၾကားေယာင္မိသည္။ ထို႕ေၾကာင့္ျမန္မာအမ်ိဳးသၼီးမ်ားကို တရားခ် နားခ်ေသာ္လည္း ေနာက္ျပန္လည္စုံေတြ႕ေသာအခါ သူ႕မတို႕မွ ကိုယ္ဝန္ဖ်က္ခ်ျပီးေၾကာင္းေတြ႕ရပါသည္။ အခ်ိဳ႕ သေႏၵသားမွာ အသက္ဝင္ေနျပီျဖစ္သည္။
ယခုေခတ္ကာလတြင္ ကြၽန္ေတာ္တို႕ဗုဒၶဘာသာဝင္မ်ားသည္ တရားဓမၼဆုံးမစာမ်ားကို ဦးျပစ္ခါျပဳ၍ အရက္ေသစာေသာက္စားျခင္း၊ ကာေမသု မိစၧာစာရကံကို က်ဴးလြန္ျခင္း၊ ကိုယ္ဝန္ဖ်က္ခ်ျခင္း၊ အေလာင္းကစားခုံမင္ျခင္း၊ ေမတၱာတရားေခါင္းပါးလာျခင္းတို႕သည္ မိမိတို႕လက္ျဖင့္ သာသနာ့ေရာင္ဝါကိုညိဳးႏြမ္းေစခဲ့သည္။
ေနာက္ဆုံး Bangkok post မွရရွိေသာ Sex in the Buddhist "monastery"
သတင္းေၾကာင့္ လြန္စြာစိတ္မေကာင္းျဖစ္ရသည္။ ျမန္မာႏိုင္ငံတြင္ ထိုင္းႏိုင္ငံကဲ့သို႕လုံးဝမျဖစ္ဘူးဟူ၍ မုခ်ေျပာလို႕မရပါ။ ျမန္မာႏိုင္ငံသည္ ႏွစ္ ၂၀ အတြင္း ထိုင္းေနာက္သို႕ တေျဖးေျဖးပါသြားေနပါျပီ။ ထိုင္းကိုဆရာေခၚေနရေသာ ျမန္မာတို႕၏ဘဝသစ္ ေခတ္သစ္ျဖစ္သည္။
The latest scandal involved an abbot in Nakhon Si Thammarat. His lover
accused him of being unfaithful after finding out that the abbot had
invited a group of teenagers to drink and party at his quarters. The
last straw was reportedly the taint of semen on the abbot's mattress.
Their quarrel turned violent. The jilted lover, after being beaten up,
reported the matter to the police. The abbot fled and quit the monkhood
to avoid arrest and forced disrobement.
Having sexual intercourse, either straight or gay, is a cardinal sin
in the monks' code of conduct. Their monkhood automatically ends once
they commit the crime. When found out, they must be expelled from the
Other three cardinal sins include stealing, killing and boasting of
How many "real" monks do we have left nowadays, given the widespread
sex scandals, temple corruption and commercialisation of Buddhism?
The scandalous case of the Nakhon Si Thammarat abbot has highlighted
the issue of homosexuality in the clergy which has never received any
serious attention from the elders.
Well, what's new? The elders, comfortable in their cocoon of prestige
and wealth, have never paid attention to any problems that have eroded
public faith in the clergy anyway.
Since the abbot had already quit the monkhood, the issue was
considered closed. As a matter of procedure, the Office of National
Buddhism has advised abbots nationwide to be more strict with ordination
since it is against the vinaya to ordain the "pandaka," which is
routinely translated as "homosexuals".
In today's more liberal society, the issue of homosexuality and
ordination has posed a challenge to traditional Buddhists. Since the
Buddha says all human beings have the Buddha nature in themselves,
meaning that everyone has the potential to attain nirvana, or spiritual
liberation. So why not gays of all shades too?
If women in Theravada Buddhism feel they have the right to be ordained
so they can earnestly practice to transcend the illusion of self, lust,
greed, anger and hatred, why then should this spiritual chance be denied
to gay men and women?
Some Buddhist experts have interpreted the ordination rule against the
pandaka as applicable only to transvestites. But this remains debatable.
Traditionalists would say it applies to gay men as a whole since it is
considered too dangerous to put fuel near a fire.
The issue here is not about the ordination rule or homosexuality. It
is about violation of the vow of celibacy. And in many cases concerning
the scandal of gay monks, it is about the sexual abuse of children. It
is about letting paedophiles have a field day in the clergy.
Gay or straight, this must not be tolerated.
Many say they have noticed a stark increase in the number of "katoey"
novices who show little restraint in expressing themselves, including
the use of cosmetics, the readjusting of robes for a fashionable look,
and the public display of feminine gestures. Could this suggest rife
sexual abuse of minors in the temple, too?
Inside temples, stories abound of paedophile sex. Not only novices but
temple boys are vulnerable to this abuse. If the abbots are not the
abusers themselves, they often involved other senior monks.
Many abbots confess their fear to intervene, not only with sexual
matters but also other misconduct. Drugs, for example. The temples have
become a refuge for people with problematic backgrounds and are ridden
with power plays between cliques and factions. Trying to expel rogue
monks, they say, might cost them their lives.
And why do anything when the top monks do not care anyway?
The monks' sex scandals are just one of the symptoms of the crisis in
the clergy. When monks no longer know what ordination and monkhood
means, there is little hope for change.
Phra Payom says that
on his travels of the nation's temples, he has found most gay and kathoey monks in the North, though he has no idea why. The South has very few, while other regions contain a mix.
The North-East has many gay and kathoey monks whose heart is in it, but who have yet to master the graceful body movements.
'They are an eyesore. They want to be gay, but haven't worked out how to do it yet.'
But gay monks are not confined to the young. Some temples have gay monks aged in their 50s and 50s, who have been in the monkhood 10 years or more. If gay monks are caught doing anything naughty, they can be chased out.
'However, they are often clever at arranging flowers, speak nicely to people, and can help senior monks putting on functions, so they end up staying.'