Why Does the Buddha Forbid Laypeople from Criticizing Monastics?

When the Venerable Elder Master Xuyun was at Nanhua Temple, a monk may have acted improperly. A monastic officer struck another monk with an incense board, which was witnessed by a lay devotee who thought the monk lacked compassion—how could he strike someone? However, this perception was misguided, as laypeople are unaware of the precepts for monastics and the rules of the temple; they should not casually criticize those who have left the household life. Even the Dragon King, a protector of the Dharma from the back mountain, became displeased and likewise struck that monk. Upon learning of this, Elder Master Xuyun reprimanded the Dragon King and forbade him from interfering in monastic affairs. This shows that matters concerning the Sangha must be handled by the monastic community itself; others must not interfere arbitrarily, not even heavenly protectors like dragons and devas.

Not all bhikṣus are saints; they are bound to have faults. However, when a bhikṣu commits a fault, it must be addressed according to the Buddha’s established precepts through Sangha-karma procedures, not casually criticized or interfered with by lay devotees. Even a bhikṣu who violates precepts still possesses the merit of his initial resolve to leave the household life, which far surpasses that of hundreds of millions of laypeople (as stated in the sutras: "Though a precept-breaking bhikṣu lacks precepts, the merit of his initial renunciation surpasses that of hundreds of millions of white-robed laypeople; no matter how much merit the latter possess, they cannot compare to him"). It is like a golden vessel, even if cracked and leaking, is still far superior to an intact earthen vessel. A great master said: "Though a precept-breaker is like a corpse, he still retains residual merit, just as a dead ox-king leaves behind gallbladders, and a dead musk deer retains musk."

The Buddha himself proclaimed with his golden mouth that his ordained disciples, even if they violate precepts, still surpass all non-Buddhist practitioners of the world. Even if monastics break precepts, because they wear the Tathāgata’s kasaya, dwell with those who practice pure brahmacarya, and constantly hear, contemplate, and study the holy teachings of the Three Trainings, they can easily arouse shame and remorse, repent of their transgressions, reform their ways, and cultivate anew. It is like a person with healthy legs who stumbles and falls but immediately rises again, whereas a householder is not like this.

The Sutra of the Merits of the Sangha states: "Even if desire’s fire fiercely burns their minds, defiling their pure śīla precepts, they can quickly repent and purify themselves, returning to the ranks of the Tathāgata’s holy assembly. Just as one who temporarily loses his way but has eyes can still find the original path, though a bhikṣu violates the World-Honored One’s prohibitions, even if he temporarily transgresses, he can still eradicate it. Like a person who stumbles on level ground but with legs can quickly rise again, though a bhikṣu temporarily lacks śīla, even if he violates it, he can soon restore it."

The sutra also states that even if monastics fall into hell, it is like a ball thrown into water—it sinks but immediately bobs back up—whereas for laypeople, it is like a stone sinking into water, extremely difficult to rise again.

Therefore, I advise those with the affinity: You must never slander the Sangha Jewel under the Tathāgata’s teaching. If you do not restrain your malicious thoughts and actions, when the karmic retribution ripens in the future, you may even slander the Tathāgata himself. Due to such evil karma of slandering, disparaging, or harming monastics through body, speech, or mind, you will sink into the three evil destinies for countless kalpas, with little hope of escape. If, due to past ignorance, you have harmed or slandered monastics, you should now feel great dread, sincerely confess, repent sorrowfully, and vow never to commit such acts again throughout all future lifetimes.

The Mahāyāna Mahāsaṃnipāta Daśabhūmika Sūtra states: "If sentient beings appear as householders, without shaving their heads or wearing kasayas, though they cannot receive all the prātimokṣa precepts of renunciation, and though all karmas, uposatha, and pravāraṇā are precluded for them, yet if they attain the holy Dharma and realize the holy fruit, they are included within the Noble Sangha; this is called the Noble Sangha."

In this Dharma-ending age, the monastic community is a mixture of fish and dragons, the good and the bad intermingled. Yet it cannot be denied that they remain the field of merit for humans and devas, the upholders of the Buddhadharma. If the merit of a single moment of theirs had physical form, the entire earth could not contain it. Without today’s monastics, even the shadow of the present-day Dharma would be difficult to maintain, and certainly there could be no lay practitioners possessing the Three Refuges, Five Precepts, Bodhisattva Precepts, and so forth.

Therefore, laypeople should equally respect and support all monastics, refraining from rashly mocking, slandering, or defaming them. Of course, when taking refuge or seeking guidance, one may choose the virtuous ones to follow and learn from.

If you see a monastic breaking precepts, acting wickedly, or violating dignified conduct, you should immediately regard them with pure perception. Do not mock, slander, or spread news of their misdeeds. To laypeople, monastics are like elders; thus, even if they have faults, they should be regarded with pure perception. Shield them with forbearance, skillfully and tactfully advise and support them. Even if you lack the power to help them, you must absolutely never expose or publicize their faults.