Power, Purity, and the Path: A Buddhist Reflection on the Controversy Surrounding Abbot Shi Yongxin
Introduction
The recent news that Shi Yongxin, the abbot of Shaolin Monastery, may be under investigation by anti-corruption authorities in mainland China has sparked widespread public concern. While no official confirmation has been issued, the silence from Shaolin Temple and contradictory signals from authorities have led to much speculation.
How should Buddhists view such matters, especially when a prominent religious figure is surrounded by both fame and controversy? In this article, we turn to canonical Buddhist texts to reflect on the tension between monastic discipline, material success, and ethical accountability.
A Monastic Life: From Renunciation to Responsibility
The Buddha taught clearly the standard expected of a renunciant:
「比丘當捨世間之樂，得出世間之安。」
“A bhikkhu should give up the pleasures of the world to attain the peace of the supramundane.”
—《中阿含經》Madhyama Āgama, CBETA T01n0026_017
Shi Yongxin, born Liu Yingcheng, rose from humble beginnings to become the 30th abbot of Shaolin Temple and a global symbol of Chinese Buddhism. However, his leadership—marked by commercialization, digital branding, and corporate expansion—has led many to question: Is this still Buddhism, or has it become something else?
The Danger of Wealth and Fame
「財色名食睡，是地獄五條根。」
“Wealth, sensual pleasure, fame, food, and sleep are the five roots of hell.”
—《四分律》Dharmaguptaka Vinaya, CBETA T22n1428_037
While some view Shi Yongxin’s actions as cultural innovation, others see them as violations of the Vinaya. Buddhism warns that fame (yasa) and profit (lābha) easily become fetters for monastics. The commercialization of Shaolin under his leadership—ranging from global enterprises to e-commerce ventures—has led to what some call the "CEO monk" era.
「若比丘貪世利，則非沙門。」
“A monk who clings to worldly gain is not a true renunciant.”
—《法句經》Dhammapada, CBETA T04n0210_001
On Scandal and Accusation: Karma Is the Judge
「若有作惡業，縱百劫不亡，因緣會遇時，果報還自受。」
“If one commits evil deeds, even after a hundred kalpas, the karma will not vanish. When conditions ripen, the result will be experienced.”
—《佛說優婆塞五戒威儀經》Upāsaka Precepts Sūtra, CBETA T24n1488_001
Shi Yongxin has faced repeated scandals—accusations of sexual misconduct, misuse of temple assets, dual residency, and connections with political elites. Although some allegations were dismissed or denied, the Buddhist teaching is that karma operates beyond human courts. Even if worldly laws clear one’s name, karmic retribution cannot be escaped.
「是非自有因緣，毀譽從來隨業。」
“Praise and blame arise according to causes; defamation and fame follow karma.”
—《大寶積經》Mahāratnakūṭa Sūtra, CBETA T11n0310_081
The Role of the Sangha in Times of Crisis
「眾中有惡人，若不驅遣，則壞正法。」
“If an evil person remains in the Saṅgha and is not expelled, the true Dharma will be harmed.”
—《四分律》Vinaya in Four Parts, CBETA T22n1428_041
The Sangha has an obligation not just to preserve teachings but also to uphold the appearance of purity. If monastics hold positions of power yet engage in conduct that clouds public faith, the Dharma is endangered—not by external enemies, but from within.
Monastic Leadership and State Power
Shi Yongxin’s political connections and position as a national delegate raise questions about the blending of spiritual authority with state apparatus. Historically, Buddhist monasticism thrived when distanced from politics. The Buddha refused kingship and advised his followers to avoid entanglement:
「莫與王事相干，當守淨行，勿為官用。」
“Do not engage in royal affairs. Uphold pure conduct and avoid being used by officials.”
—《根本說一切有部毘奈耶》Mūlasarvāstivāda Vinaya, CBETA T23n1451_060
Conclusion: Purity is the True Power
Shi Yongxin’s story is not just about one man or one temple—it is a mirror for us all. When the monastic path becomes entangled with fame and fortune, it is not the outer robes but the inner renunciation that determines authenticity.
「若人百歲，不持戒定，不如一日，持戒禪修。」
“A person who lives a hundred years without virtue and meditation is not as noble as one who lives a single day in discipline and contemplation.”
—《法句經》Dhammapada, CBETA T04n0210_001
Let this moment be a cause for reflection. In the age of information, let truth—not rumor—guide us. In the age of scandal, let Dhamma—not politics—remain our compass.
May the Saṅgha be strengthened in virtue, and may all beings see clearly the Path.
Monastic Violations and Grave Karmic Retribution
If a monk engages in sexual misconduct, embezzlement of temple assets, lies, or deception, and especially if he causes the laity to lose faith, the consequences are severe.
「破戒比丘，墮無間地獄。」
“A bhikkhu who breaks the major precepts will fall into Avīci Hell.”
—《地藏菩薩本願經》Kṣitigarbha Bodhisattva Pūrvapraṇidhāna Sūtra, CBETA T13n0412_001
The Avīci Hell (無間地獄) is the most severe of all Buddhist hells. It is reserved for those who commit one or more of the Five Heinous Crimes (pañcānantarika karmāṇi) or severely violate the Vinaya. If Shi Yongxin knowingly misused his position, harmed the Sangha's reputation, and exploited the Dharma for personal gain, the karmic path would lead directly there.
Description of Avīci Hell
「地獄之苦，無有間歇，一日一夜，萬死萬生。」
“In Avīci, the suffering is unceasing; in a single day and night, one dies and is reborn ten thousand times.”
—《佛說報恩奉佛經》Sūtra on Repaying the Buddha’s Kindness, CBETA T03n0158_001
「無有休息，受諸劇苦，歷無量劫，不見天日。」
“There is no rest, only intense torment. For countless kalpas, one does not see even a glimmer of light.”
—《正法念處經》Saddharmasmṛtyupasthāna Sūtra, CBETA T17n0721_025
In this hell, flames burn without pause, and screams echo eternally. The body is not destroyed permanently—only to be revived again for further punishment. If the accused has broken his vows and not sincerely repented, even as public denial continues, karmic justice will not be deceived.
Deceiving the Faithful: A Karmic Crime Beyond Theft
「若以佛法為利，乃為大盜。」
“To use the Buddha’s teaching for personal gain is to be a great thief.”
—《維摩詰所說經》Vimalakīrti Nirdeśa Sūtra, CBETA T14n0475_001
Such people are likened to “thieves in robes.” They not only rob wealth but steal trust and merit. Their karmic burden is heavier than that of a layperson committing similar acts.
After Death: From Reputation to Ruin
The Buddha warned of a unique karma for false monks:
「表面為僧，實行外道，死後墮畜生、餓鬼、地獄。」
“Those who outwardly wear robes but inwardly practice false paths will fall into rebirth as animals, hungry ghosts, or in hell after death.”
—《大般涅槃經》Mahāparinirvāṇa Sūtra, CBETA T12n0374_018
Even if no punishment comes in this life, the retribution in future lives is certain. The appearance of purity fools the world but not karma.
Final Reflection
Should the allegations against Shi Yongxin prove true, Buddhism leaves no doubt: he will face Avīci, the hell without interval, where pain lasts for countless aeons. His robes will not protect him. Only sincere repentance, renunciation, and retreat from public life could reduce karmic consequences. But if his path continues in pride and denial, then even the great halls of Shaolin will not shield him from the fire of karma.
May all sentient beings—including monastics—awaken to the danger of hypocrisy, and return to the Noble Path.