Judgment on Case Ven. Lama Lobzang

Case No. 37/2017: Ven. Lama Lobzang

ETHICAL JUDGMENT

Dear Prosecutor, Public Defender, Ambassador, Secretary and Jury Members of the International Buddhist Ethics Committee (IBEC) and Buddhist Tribunal on Human Rights (BTHR), regarding Case 37-2017 against “Ven. Lama Lobzang”, on December 30, 2017, it is hereby recorded that the trial of the Ethics Committee has been concluded to analyze the violation of Buddhist Ethics on the part of the accused.

After analyzing the presentation of the Case and the validation of the evidence, 8 members of the Jury have voted, confirming that there was 1 vote for “Insanity”, 1 vote for “Inocent” and 6 votes for “Responsible” to “Ven. Lama Lobzang” for the serious crime of Violation of Buddhist Law. When interpreting and giving voice to the vote of the Jury members, it is concluded that “Ven. Lama Lobzang” does not have any kind of excuse to commit a violation of Buddhist Law, because even if the Sangha of the International Buddhist Confederation (IBC) became regulated by the government of India this would not exonerate “Ven. Lama Lobzang” for keeping a genocidal criminal as a Spiritual Patron within the organization, and precisely this situation would not exonerate him because allowing such governmental intrusion would be in itself a new violation of Buddhist Law. In this sense, the defense advocated by the Public Defender, even without knowing it, is proof and acceptance of the charges for which “Ven. Lama Lobzang” is being accused, by justifying a Violation through another Violation against Ethics. In this way, this Judgment teaches “Ven. Lama Lobzang” that he should comply not only with the ethical precepts of Buddhist Spirituality, but also with the jurisprudence established by the International Buddhist Ethics Committee. The evidence of the case have shown that “Ven. Lama Lobzang” is within the framework of illegality after failing to comply with the sentences, notifications, requirements, resolutions and proclamations issued by the International Buddhist Ethics Committee. However, if “Ven. Lama Lobzang” would eventually apologize and remedy the damage caused, expelling Dr. Bhaddanta Kumarabhivamsa (president of the State Sangha Maha Nayaka Committee of the Government of Myanmar) as Patron of the International Buddhist Confederation (IBC), then it would have come to a post-sentence reconciling agreement, eventually being possible to cancel all charges against the accused. Until this happens, the International Buddhist Ethics Committee declares that “Ven. Lama Lobzang” is Responsible for Violation of Buddhist Law.

On the other hand, it is put on record that the causes of this wrong behavior of “Ven. Lama Lobzang” are not only the fact of ignoring the recent International Buddhist Ethics Committee‘s Judgments, but also having failed to comply with the inspiring message of the World Association of Buddhism issued on July 25, 2013, when it was written to “Ven. Lama Lobzang” and the International Buddhist Confederation (IBC) the following: “please always remember to practice Detachment, be poor in the outside and rich in the inside; The Noblest goal of Buddhist Spirituality must be to bring Enlightenment to all the peoples of the world. Two of the Maitriyana Commandments are: Only Spirituality can save the world, guiding people toward the Awakening and Liberation of materialism, and, Technological Development is not the Real Evolution. The True Evolution of Humanity can only proceed through the Spiritual Evolution of consciousness, transforming the mind and society through pacifism, social justice, wisdom and ecology. These are the four pillars of the Cure for the ills of the world that are war, poverty, ignorance and pollution.” For not having learned the art of humility and detachment, which is to maintain a pure and correct mind, “Ven. Lama Lobzang” has decided not to comply with the basic guidelines of Buddhist Law, ceasing to behave like a Master in order to incarnate the function of a politician.

After 2600 years of the unique system of civilization of Buddhist People, the Maitriyana acquires historical significance by developing International Buddhist Law as an ethical theory and practice that fully evolves the legal canons of the past. The fundamental direction of the Maitriyana vehicle is to realize in the here and now what is called Supreme Buddhism or Buddhism of the Future. Through the unique sagacity of active contemplation, compassionate wisdom and humanitarian ethics, the International Buddhist Law is positioned as a great countercultural movement of spiritual leadership, correcting and guiding humanity toward the splendor of a better world. When analyzing the history of spiritual communities (Sanghas) the Maitriyana becomes the movement that defends righteousness the most, containing the highest precepts to reach Peace, Justice, Truth and Cure, given that peak knowledges of all the main Awakened Ones (Buddhas) of history are preserved and honored. Indeed, the progressive development of this Supreme Buddhism has led to the creation of the Buddhist Convention of Human Rights within the framework of the Eighth Buddhist Council conducted by the United Buddhist Nations Organization, which is totally distinguished from any international Sangha, especially in comparison with the International Buddhist Confederation (IBC), fully demonstrating that even without money and without governmental support the most extraordinary and revolutionary projects of the International Buddhist Law can be realized. Precisely, this independence and autonomy of the Maitriyana Community in relation to the States makes it have great ethical legitimacy, carrying out a style of teaching that emanates humility and genuineness in every act and word. However, the International Buddhist Law does not aim to simply preserve the purity of the Spiritual Commune (Sangha) by means of internal rules, but also seeks to build a Pure Earth or Kingdom of Righteousness in the world, which entails creating a superior ethical doctrine and practice. This contribution provides pacifist politics, socially just economy, free advanced culture and ecological health. Thus, the Maitriyana teaches that Supreme Buddhism is important and decisive for the survival and evolution of all humankind, otherwise civilization will disappear because of the evils of war, injustice, ignorance and pollution. In short, the International Buddhist Law follows the Purpose (Dharma) of the Free and Enlightened Being (Arhats-Bodhisattvas) to fight for the Salvation of all beings, since in each sentient being there resides potentially a dharmic nature that desires to emerge or to be liberated. Therefore, the Maitriyana not only shows absolute mercy toward all human beings, such as the Rohingya People victim of extermination by the Myanmar government, but also has mercy toward non-human beings, teaching that the search for individual liberation is nothing more than a limited and false pathway while it is not accompanied by the search for collective liberation. In this sense, the International Buddhist Law considers that making criticisms and judgments against injustice and impunity is a way of contributing to the Awakening (Bodhi) of others, teaching that Mindfulness, Peak Knowledge and Righteousness are essential for a free and enlightened life.

Maitriyana is a way of perceiving existence from the perspective of the Supreme Buddhism, so that it uses paradoxical dialectic logic to overcome and banish all kinds of contradictions or dualisms between different spiritual traditions. In accordance with the analysis of the Nirvana Sutra by Master Wonhyo, the Supreme or Perennial Buddhism synthesizes all the teachings of the Sutras, bringing together and reconciling all the currents into only one, which is the true non-dualistic meaning of the teaching of the Awakened Ones (Buddhas). The reconciliation of doctrinal controversies and harmonization of different expressions (hwajaeng hoet’ong) or the reconciliation of different interpretations (hwajaeng) is not an idea created by Master Wonhyo, but is the way to develop the paradoxical dialectic logic method to be able to have a correct understanding and decipher the true Sense of Spirituality. This syncretism and harmonization (hwahoe) is the clearest, most rational and truthful procedure in the methodological Purpose of understanding the One Way (Ekayana) of Master Gautama. The idea of reconciling and harmonizing different interpretations and teachings of Spirituality within a great unity is not a mere theoretical goal of the Supreme or Perennial Buddhism, but rather it is a pragmatic methodology, since the intention of this syncretism is to illuminate the true Purpose ( Dharma) of the teachings of Master Gautama, especially emphasizing that people should be taught not to venerate an Awakened Being (Buddha), and that instead they should be taught how to become an Awakened Being (Buddha). In this way, the task of International Buddhist Law is a historical and key guidance, because without ethics and rectitude there is no kind of Awakening (Bodhi) of True Self or Cure (Nirvana) from suffering. This is what differentiates the Maitriyana from all religions and philosophies, establishing its practical goal in the spiritual transformation of humanity and not in worshiping idols or in learning mere ideas, affirming that Supreme Buddhism requires the unification of the three Pathways of Active Contemplation, Compassionate Wisdom and Humanitarian Ethics to be able to lead all beings toward their dharmic nature or intrinsic dignity. It is not an exaggeration to state that the International Buddhist Law is positioned as a world ethical leader when supervising all the spiritual communities (sanghas) not to violate their internal precepts and also when supervising that all States do not violate human rights. The Maitriyana defends the wise and compassionate life with deep passion and unbreakable commitment, so that its historical significance is undeniable, only being able to be ignored by an ignorant and oppressive culture. In fact, the International Buddhist Law not only investigates and prosecutes those who do evil, but it is also a movement that works to do good and spiritually purify the entire humankind, proclaiming that a Dharmic Civilization with socialist libertarian characteristics should be inaugurated. Therefore, it implies a dialectical transcendence of the poles of savage capitalism and dictatorial communism. In accordance with Master Ikeda’s third civilization and Middle Path policy, the Maitriyana proposes the Dharmic Socialism and the International Buddhist Law as political and juridical tools to build a new civilization with spiritual, solidaristic and altruistic foundations, demonstrating the superiority possessed by the Mystic Law with respect to State and Interstate Law, and choosing the best elements of both. The Maitriyana is the most powerful spiritual force in the world, being the doctrine and practice that is most consistent and harmonious with the dharmic nature of human being, since the International Buddhist Law is an instrument to fulfill that universal goal of harmony, well-being, self-realization and self-transcendence. Even though a perfect society is not attempted to be created, which would be nothing more than a metaphysical illusion, the Maitriyana certainly seeks to create a healthy and awakened society, which is a real possibility and fully demonstrable by the Spiritual Communes (Sanghas) in the here and now. But for there to be free and enlightened societies, it is undoubtedly required that they be attentive, wise and compassionate communities, having ethics and altruism as their vital beacon. Without these good practices, communities and societies become perverted, sinking into greed, violence and deceit. Therefore, the International Buddhist Law cannot tolerate the existence of spiritual communities (sanghas) that fail to fulfill their function of being models of exemplary behavior, given that they would be contributing to the evils that are supposed to eliminate. Through non-violence and law the Maitriyana confronts contemporary materialistic civilization that is pathologically obsessed with technological and scientific development. Thus, the Free and Enlightened Beings (Arhats-Bodhisattvas) guide humanity toward the construction of a spiritual civilization in the present. Indeed, the spiritual communities (sanghas) are the seeds of that libertarian socialist civilization of the future, so these special communities deserve to be protected, not allowing to be contaminated by unhealthy and illegal elements. Undoubtedly, it is important that spiritual communities (sanghas) practice contemplation and wisdom, but spiritual masters such as Gautama have taught that without ethics every community is doomed to self-destruction. Materialist civilization is currently destroying humanity and nature through war, poverty, ignorance and pollution, so it is fundamental that the International Buddhist Law ensures the survival of the world and guides the people toward the Cure (Nirvana) of psychic and social suffering. Humanity is asleep and sick, so it needs spiritual masters to show the way toward Awakening (Bodhi) and Cure (Nirvana), teaching the adequate revolution in the internal and external world, instead of contributing to the status quo of systematic and widespread violation of human rights. The Maitriyana, in an illuminative way, states that outside the Ethics there is no Truth or Purpose (Dharma).

In conclusion, the International Buddhist Ethics Committee has the Purpose (Dharma) that Buddhist Spirituality remains pure and is never perverted or infiltrated by corrupt, murderers, rapists, torturers and genocidal people, having the duty to denounce and expel anyone who commits such serious crimes and impunity. Therefore, it is established that “Ven. Lama Lobzang” is violating the Buddhist Law through the revalidation of the figure of Dr. Bhaddanta Kumarabhivamsa (President of the State Sangha Maha Nayaka Committee of Myanmar), who is responsible for participating in acts of Genocide and Crimes against Humanity among several other serious crimes. Undoubtedly, each spiritual commune (Sangha) has the right to decide who its members and Patrons are, but simultaneously they have the duty not to violate the Buddhist Law and the ethical precepts. In this way, the Case on “Ven. Lama Lobzang” is a great lesson for the International Buddhist Confederation (IBC) not to support criminals and remain free and independent from governmental control, as has happened with the State Sangha Maha Nayaka Committee of the genocidal government of Myanmar, when governmental control is exerted over the spiritual commune (Sangha) the purity and dignity of Spirituality is always perverted and destroyed through Violations of Buddhist Law.

Following the Path of Master Gautama Buddha, who two thousand six hundred years ago created and developed an exemplary spiritual commune (Sangha) that immediately resolved all kinds of violations of righteousness, the International Buddhist Ethics Committee oversees that the spiritual communities (Sanghas) across the world do not attack or betray the purity of Spirituality, that is the reason why “Ven. Lama Lobzang” has been sentenced as Responsible for VIOLATION OF BUDDHIST LAW.

With spirit of reconciliation (maitri),

Master Maitreya Samyaksambuddha

President and Spiritual Judge of the International Buddhist Ethics Committee (IBEC) & Buddhist Tribunal on Human Rights (BTHR)

 

 

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