Judgment on Case Ashwaghosh Buddhists Foundation Nagpur

 

Case 25-2017: Ashwaghosh Buddhists Foundation Nagpur (India) & Jeewak Welfare Society

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 25-2017 against “Ashwaghosh Buddhists Foundation Nagpur (India) & Jeewak Welfare Society “, on January 14, 2018, it is hereby recorded that the trial of the Committee has been concluded to analyze the violation of Buddhist Ethics by the accused.

After analyzing the presentation of the Case and the validation of the evidence, the Committee has proceeded with the voting of 7 members of the Jury, confirming that there were 1 vote of “Innocent” and 6 votes of “Responsible” for “Ashwaghosh Buddhists Foundation Nagpur (India) & Jeewak Welfare Society” for the crimes of Complicity with Spiritual Fraud and False Buddhism. In addition, there is an aggravating circumstance since the accused has breached a Conciliation Agreement, which constitutes an act of Violation of Buddhist Law. When interpreting and giving voice to the Jury members’ vote, it is concluded that “Ashwaghosh Buddhists Foundation Nagpur (India) & Jeewak Welfare Society” does not have any valid excuse to reward criminals and fraudsters who attempt against the dignity of Buddhist Spirituality. In addition, the accused has stated to the International Buddhist Ethics Committee that Buddhism and the Law of India prohibit annuling prizes previously granted, which is a perjury and an absolute lie, being a new Violation of Buddhist Law. In this sense, it is perceived that a possible economic background or handout would be the only possible reason to explain why the accused has decided to keep maintaining a spiritual prize to a scammer who violates and attempts against the sacredness of the Buddhist Spirituality and who also dishonors the memory of Ambedkar. In this way, this Judgment teaches “Ashwaghosh Buddhists Foundation Nagpur (India) & Jeewak Welfare Society” that should comply not only with the ethical precepts of Buddhist Spirituality, but also with the jurisprudence established by the International Buddhist Ethics Committee, because when this does not happen there are consequences (karma). The proofs of the Case have shown that “Ashwaghosh Buddhists Foundation Nagpur (India) & Jeewak Welfare Society” is within the framework of illegality after failing to comply with the judgments, requirements and conciliatory agreements issued by the International Buddhist Ethics Committee. However, if the defendant eventually came to publicly apologize and remedy the damage caused, by canceling the award granted to the scammer Ronald Lloyd Spencer, then a post-sentencing reconciliation agreement would have been achieved, and any charges against the accused could eventually be annulled. Until this happens, the International Buddhist Ethics Committee declares that “Ashwaghosh Buddhists Foundation Nagpur (India) & Jeewak Welfare Society” is Responsible for Complicity with Spiritual Fraud and False Buddhism, and Violation of Buddhist Law. On the other hand, it is hereby put on record that the United Buddhist Nations Organization will not accept the institutional membership previously requested by the accused.

In accordance with Ambedkar, the Maitriyana fights for justice understood as liberty, equality and fraternity between all human beings, promoting the development of a society based on righteous and adequate relationships. Thus, the Buddhist Law seeks the existence of justice in all fields of life, proposing a political, economic, cultural and environmental system that becomes the foundation of a new empathic civilization. This implies an attempt to evade fraud and falsehood that are present in those who have selfishness, dualism and consumerism, which are evils supported by the Ego, Ideology and the State. In this way, the Maitriyana teaches that in order to establish and maintain justice in the world, both the individual and society has to practice contemplation-in-detachment, wisdom-in-compassion and ethics-in-humanitarianism, because without the virtues of benevolence and purification there is no possibility of bringing justice to the world. However, this passion for justice that Buddhist Law has is not actually a new pathway, but it is intrinsic to human nature. Precisely, both the spiritual communities (sanghas) of the past and the current Maitriyana movement have been ways for self-realization of justice in the world. Since its creation 2,600 years ago, the Buddhist Law has been invoking a communitarian justice that self-transcends the illusory differences between castes, social classes and creeds. This obviously requires a libertarian attitude in the face of tyranny and mundane Power. Just as Ambedkar defined justice as liberty, equality and fraternity, the Maitriyana defines it as the transmission of Detachment, Truth and Love, which requires protecting the intrinsic dignity of life and simultaneously fighting against greed, hatred and deceit. In this sense, the Buddhist Law teaches to create just and harmonious social relations, but simultaneously teaches to combat fraud, scam and the lies of the rich and powerful who think they have more dignity than those who are poor and oppressed. In the same way as Sartre, the Maitriyana recognizes the principle that Liberation is always synonymous with Responsibility, criticizing those who, in the name of Liberty, resort to the extremes of debauchery and complacency in the face of crime and injustice which obviously betray the Purpose (Dharma) of Buddhist Law. Therefore, the Maitriyana is the maximum protector of justice and human rights, fulfilling the unfinished goals of Ambedkar in his democratic and socialist struggle against injustice, exploitation and inhuman treatment by those who produce war, poverty, ignorance and pollution. In short, the Buddhist Law seeks to liberate humanity from suffering caused by greed, aversion and manipulation, seeking to alleviate people’s needs and also protect them from abuses. If justice is liberty, equality and fraternity, if justice is righteous and appropriate relationships, then justice could never tolerate lies, fraud and falsehood. Taking advantage of its independence and autonomy from States, the Maitriyana is heading legal and constitutional courts that fight against discrimination and degradation, thus requiring both individuals and organizations to comply with the duty of Righteousness.

The Buddhist Law is one of the main bastions of justice in the history of the world, so it should never be allied with injustice in exchange for money, power or reverence. In accordance with Ambedkar, the Maitriyana is a rebellious and unshakeable movement in its struggle against injustice, oppression, inequality and animosity, working tirelessly for the transformation, Salvation and Cure of humanity. The libertarian socialist vision of Buddhist Law does not seek that the spiritual commune (sangha) be outside of the society in general, but it seeks that the latter be guided by the just, virtuous and interdependent principles of liberty, equality and fraternity. Therefore, the Maitriyana differs from religious systems, proposing the principles of justice in multiple fields, such as pacifist politics, solidary economy, advanced culture and ecological health. Unlike contemporary capitalist civilization, the spiritual master criticizes warmongering, social injustice, ignorance and pollution. Obviously, the Free and Enlightened Beings (Arhats-Bodhisattvas) criticize both the general society and the spiritual communes (sanghas) when they do not fully follow the principles of liberty, equality and fraternity, denouncing them when they perform acts of fraud, deception and manipulation that constitute a violation of Buddhist Law and the human rights. For the Maitriyana, justice is not simply the correct relationship between people and the State, but it is actually a much more comprehensive and integrative principle which is associated with the Purpose (Dharma) of life. For this reason, the Buddhist Law speaks in the name of the perennial values of peace, justice, education and ecology, in order to achieve Serenity in the internal world and Tranquility in the external world. This requires both the abolition of caste systems that produce social inequality, as well as the abolition of false and deceitful ideas. The spiritual master ethically judges civilization, being based on the highest standards in order to guide the world to well-being. This is why both Ambedkar and Maitriyana have had the courage to even correct the mistakes of Mahatma Gandhi, considering that a world of peace and justice requires the total destruction of the system of castes and social classes, never being tolerant in the face of deception and oppression. When religious and political systems are tolerant of discrimination, alienation, manipulation and fraud, then they become unjust, immoral and illegal systems. By recognizing and defending the principles of liberty, equality and fraternity, the Buddhist Law is positioned as the most important Integrative Spirituality in the world, being the fundamental basis of the libertarian socialist civilization. On the other hand, when the spiritual communes (sanghas) do not recognize the principles of justice and Truth, they are condemned to pervert themselves and disappear by means of inequality and deceit. Like Gautama and Ambedkar, the Maitriyana rejects caste social systems and also the fraudulent ideas that repress the event of the just and awakened society. Therefore, the Buddhist Law criticizes the spiritual communes (sanghas) that are contrary to social reform and righteousness, considering that True Spirituality is that what works to create a free, egalitarian and fraternal society where each citizen can achieve Ascension-in-the-Path. This means that through learning peak knowledge (satori), according to Maitriyana, each subject can become a Superhuman, an Evolved and Awakened Being (Buddha). Thus, the idea that there are beings born in this higher state is an illusory, oppressive, discriminatory, false, segregationist and manipulative notion, being an idea that denies the intrinsic spiritual nature that is latent in every human being. The Buddhist Law then considers as something fundamental the task of judging in Equity those who violate humanitarian ethics, compassionate wisdom and active contemplation, since these practices are the cause of a social order of liberty, equality and fraternity. The Maitriyana is a beacon of light and hope for the world precisely because it teaches both the individual and society to become an Awakened Being (Buddha) and an Enlightened Commune (Bodhisangha) respectively.

The Maitriyana is not only an instrument to rectify the self-government of the spiritual communes (sanghas), but also to liberate all peoples from alienation, since this Path of social revolution and justice has political, economic, cultural and environmental principles for a new civilization, honoring at every moment and place the fundamental rights of all sentient beings, especially of the oppressed ones, as is the case of the lower social classes, women, children and tribes. Undoubtedly, the Buddhist Law was born in the context of democratic tribal republics of Ancient India, so the spirit of Maitriyana is more millenarian than it seems, being the most multidimensional discipline in the history of the world. Therefore, in Buddhist Law, justice has multiple aspects, such as political, economic, cultural and environmental, allowing all human beings to live in the highest standards of existence. Just like Judge Krishna Iyar, the Maitriyana considers that justice is the social force of the Supreme Law of life, guiding society toward the values of liberal democratic politics, the egalitarian economy, the fraternal culture and the integral ecology. Thus, for the Buddhist Law, justice goes beyond the mere application of laws and political norms, because it also defends environmental and social justice, and even justice against cultural manipulation and spiritual fraud. In agreement with Ambedkar, the Maitriyana works for justice to achieve the unity of the whole humankind, since dualism, alienation and discrimination conform some of the main evils and sources of suffering. This implies that the true spiritual masters are always defenders of human rights, practicing benevolence, integration, tolerance, charity and mutual support. In this sense, the Buddhist Law seeks the abolition of castes and social classes together with the evanescence of fraud and cultural deceit, taking care of the intrinsic dignity of all beings. This passion for justice and rectitude makes the Maitriyana to correct and guide all the spiritual communities (sanghas) of the world whenever they deviate from the Right Path. The Buddhist Law is then the pathway toward the Awakening (Bodhi) of all the sentient beings of the Cosmos. This attitude is the maximum incarnation of the defense of fundamental natural rights, such as the right to peace, to evolution and Salvation, so that one must fight adequately against war, barbarism and the Apocalypse. In this way, the Maitriyana totally transcends the state legal system that sentences in Law and without relation to ethics, instead preferring to judge in Equity to administer justice in a more effective, ethical and empathic way. The great Free and Enlightened Beings (Arhats-Bodhisattvas) have been human rights champions, having the dream of a new planetary order, a libertarian socialist civilization of peace, justice, knowledge and harmony, and that it is fully conscious and awakened facing the problems of life such as war, poverty, ignorance and pollution. The Buddhist Law is the way to achieve this goal, so it should be complied and respected.

In conclusion, the International Buddhist Ethics Committee has the Purpose (Dharma) that Buddhist Spirituality remains pure and is never perverted or infiltrated by fraudsters and corrupt people, having the duty to denounce and cancel any award to those who commit such serious and unpunished crimes. Therefore, it is established that “Ashwaghosh Buddhists Foundation Nagpur (India) & Jeewak Welfare Society” is violating the Buddhist Ethics by means revalidating the figure of Ronald Lloyd Spencer, who is Responsible for participating in acts of Spiritual Fraud and False Buddhism. Undoubtedly, each spiritual commune (Sangha) has the right to reward those who it wishes, but simultaneously have the duty not to violate the Buddhist Law and the ethical precepts. Thus, the case on “Ashwaghosh Buddhists Foundation Nagpur (India) & Jeewak Welfare Society” is a great teaching for the accused to learn to correct its mistakes, not to support criminals and remain free of bribes or gifts that corrupt integrity and Sacredness of Spirituality.

Following the Path of Master Gautama Buddha, who created and developed a spiritual commune (Sangha) of righteousness two thousand six hundred years ago that immediately resolved all kind of infractions, the International Buddhist Ethics Committee oversees that the spiritual communities (Sanghas) of all the world do not attack or betray the purity of Spirituality, so that “Ashwaghosh Buddhists Foundation Nagpur (India) & Jeewak Welfare Society” has been sentenced as Responsible for Violation of Buddhist Law and Complicity with Spiritual Fraud and False Buddhism.

With a spirit of reconciliation (maitri),

Master Maitreya Samyaksambuddha

President and Spiritual Judge of the International Buddhist Ethics Committee & Buddhist Tribunal on Human Rights

 

 

 

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