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
