Eleventh: Speaking of Monastic Faults is Evil

Buddhism was established from the day monastics first appeared. If the monastic Sangha perishes, Buddhism perishes. This has scriptural basis. All those who have shaved their heads and received monastic precepts belong to the Three Jewels, serving as representatives of the Dharma. As for how well they represent it, that is an internal matter for monastics and the Sangha; outsiders have no right to interfere.

Monastics are bound and regulated by precepts and karma. Even if they violate precepts, laypeople are not permitted to speak of it. Therefore, the Buddha forbade laypeople from studying the monastic precepts, lest they use the rules to scrutinize monastics' words and deeds, then develop arrogance, accuse them, and publicize their faults, thereby creating the evil karma of slandering the Three Jewels — a retribution that is fearsome. Monastics are managed by the Sangha, which handles their faults and transgressions. Where there is no Sangha, or where the Sangha cannot manage, Dharma protectors and karma will manage. But laypeople have no qualification to manage and absolutely must not speak of any monastic faults.

On the day of Pratikramaṇa (self-confession), monastics confess their own violations of precepts and point out each other's violations and faults. Laypeople are not allowed to eavesdrop. If anyone eavesdrops, Dharma protectors will cut off their head with a sword. This is precisely to prevent laypeople from knowing about monastics' precept violations and faults and then criticizing or publicizing them. If laypeople criticize or publicize monastic faults, whether true or not, it constitutes the evil karma of slander, resulting in rebirth in the three evil realms or hell upon death. For severe evil karma, the karmic flower may manifest in this very life (现世的花报), not waiting for the retribution of future lives.

Some people only see the shortcomings of monastics. Why do they not see the worldly benefits that monastics have renounced? Even if monastics frequently violate precepts and often commit evil, could they possibly commit more evil than laypeople? Laypeople eat fish and meat daily, constantly struggle to relinquish greed and desire — comparatively speaking, whose karma is greater? Otherwise, why don't so many who consider themselves pure and lofty renounce and take on the identity of a monastic? Is renunciation difficult? It is not difficult. It is precisely because they cannot let go of the various worldly greed, desires, and pleasures; worldly benefits are hard to relinquish. Therefore, they exalt the status of the layperson as superior and great, constantly criticizing monastics and the Sangha. Since the Sangha is so flawed, why not generate great resolve, renounce worldly desires, and courageously renounce for the sake of Buddhism, sentient beings, and one's own long kalpas of spiritual practice? Wouldn't protecting Buddhism and sentient beings through the monastic form be more beneficial?

During the Buddha's time, Devadatta and the monk Sunakṣatra, no matter how much evil they committed, were restrained and managed by the Buddha and the Sangha; others had no right to interfere. If the Buddha couldn't manage them, and the Sangha couldn't manage them, karma would sanction them, resulting in falling into hell while still alive. During the Buddha's time, the group of six monks (六群比丘) committed countless evils, yet after the Buddha's parinirvāṇa, they remained monks. When the Buddha attained parinirvāṇa, these six monks drank alcohol, ate meat, and loudly celebrated his passing. The Buddha helplessly shielded the eyes and ears of the devas and humans to prevent them from hearing, but the Buddha did not use supernatural powers to punish them.

When the Buddha is present, the Buddha is supreme. After the Buddha's parinirvāṇa, the precepts are supreme. Whose precepts hold greater authority is considered supreme and revered. Taking the precepts as supreme manifests in two ways: 1) Monastics and laypeople do not cohabitate; those with different precepts do not cohabitate. Even among monastics, those with differing precept levels cannot cohabitate. 2) In walking, standing, sitting, lying down, performing Buddhist ceremonies, and during Uposatha (布萨), precedence is given according to the order of receiving precepts: monastic bodhisattva precepts precede lay bodhisattva precepts, and lay bodhisattva precepts precede the lay five precepts and eight precepts.