The Karmic Retribution of Proclaiming the Faults of Monastics

The Sutra on the Virtues of Praising the Sangha states: "Even when seeing a monk violate precepts, one should broaden one's mind and not despise or slander him. It is like entering a fragrant grove to gather wonderful flowers—one should not pick and choose the withered branches and leaves. Within the vast and pure ocean of the Buddha Dharma, there are many who uphold the precepts and cultivate diligently. Even if among them some transgress in conduct, laypeople should not give rise to slander. For example, in a field of newly sprouted crops, there may also be weeds. One should equally revere the fertile field and not make distinctions through selective judgment. Therefore, the World-Honored One established this rule for all: do not listen to slander against the Sangha. Only respect should be cultivated with a reverent heart, and through this, one will receive the supreme reward equal to that of the devas."

The Sutra of the King Adorned with All Virtues states: "There are four kinds of maras (demonic influences). What are the four? First, greed and attachment to material possessions. Second, associating with evil companions. Third, obstructing Dharma teachers. Fourth, proclaiming the faults of Dharma teachers (to speak of the right and wrong of monastics—such a person is a demon). Sentient beings who commit such acts will consequently suffer poverty, fail to encounter virtuous friends, distance themselves from revered teachers, entertain wrong views, deny cause and effect, fall into hell realms, and undergo severe suffering."

The Vinaya Sutra—Sarvāstivāda Vinaya Vibhāṣā, Volume Six—states: For the great protection of the Dharma, if one speaks of a bhikṣu's (monk's) transgressions to a layperson, then the hearer will lose faith and reverence for the Dharma. It is better to destroy a stupa or damage a Buddha image (an extremely grave offense) than to speak of a bhikṣu's faults to one who has not received full ordination. If one speaks of such faults, one destroys the Dharma body.

The karmic offense of those who speak of a bhikṣu's faults (right and wrong) surpasses the grave sin of destroying "Buddha stupas" and "Buddha images." The Uttaratantra Śāstra states: "If, due to repeatedly associating with evil people, one with malicious intent sheds the Buddha's blood, kills one's father, kills one's mother, kills an arhat, or destroys the supremely harmonious Sangha—yet if one contemplates and cultivates the Dharma nature, such a person can swiftly be liberated from this. But if one with malicious intent slanders the holy Dharma, how can such a person attain liberation?"