Judgment on "Supreme Court of Pakistan"

CASE 42-2018: Supreme Court of Pakistan

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 the Case 42-2018 against "Supreme Court of Pakistan", on April 25, 2018, it is hereby recorded that the trial has been concluded to analyze the violation against Human Rights and Buddhist Ethics carried out by the accused. This case has been carried out as a consequence of the "ISIS Case".

After analyzing the presentation of the Case and the validation of the evidence, it has proceeded with voting of 10 members of the Jury, confirming that there was 1 vote of "Insanity", and 9 votes of Responsible, so that the "Supreme Court of Pakistan" has been found Responsible for the serious crimes of Genocide, Ethnic Cleansing, Crimes against Humanity, Crimes against Peace, Crimes against Women, Violation of the International Human Rights Law and False Islamic Law.

The Buddhist Tribunal on Human Rights has been able to verify that the "Supreme Court of Pakistan" has maintained and has not punished the Pakistani regime that violates the human rights, which has carried out a systematic and generalized plan of Forced Deportations against the Afghan People, Violation of Freedom of Expression and Arbitrary Detentions of  Muslim critics, Violation of Freedom of Thought and Religion of Christians, Violation of the Human Right to Life and Violation of Islamic Law through the Unlawful Use of the Death Penalty, Violation of Constitutional Law for breaching international treaties, Attacks against human rights defenders, Forced Disappearances as well as Torture and Extrajudicial Executions against Balochistan, Violation of Women's Rights for having sexually abused hundreds of thousands of women, and finally War Crimes and Extermination against Bangladesh.

Because the old system of Buddhist Civilization reigned millennially in Pakistan, it is important that Buddhism does not remain silent in the face of these International Crimes and Violation of Buddhist Law by the contemporary government of Pakistan. Although the Maitriyana Community follows the path of interreligious and interspiritual dialogue, it simultaneously has an indestructible commitment to fight against injustice, especially when crimes are committed in the name of a religion, which is why Pakistan is sentenced for betraying the values and ethical principles of Islamic Spirituality. While the "Supreme Court of Pakistan" maintains and does not punish the systematic and widespread regime of human rights violations that go against civilization of peace, it will be Responsible for violations of International Law, especially violating treaties signed by Pakistan, such as the International Covenant on Civil and Political Rights; the Convention against Torture and Other Cruel, Inhuman or Degrading Treatment or Punishment; the Convention on the Rights of the Child; the Convention on the Elimination of All Forms of Discrimination against Women; and the International Convention on the Elimination of All Forms of Racial Discrimination.

In this sense, even though Pakistan has made reservations on some articles of the International Covenant on Civil and Political Rights with the aim of maintaining discriminations against women and against religious minorities, according to the U.N. Human Rights Committee such reservations about certain articles would be invalid when they affect the integrity, aims and purposes of the Convention,[1] which means that Pakistan is internationally obliged to comply it. Even as the Vienna Convention on the Law of the Treaties prohibits reservations from being incompatible with the objectives of the treaties, then any reservation that Pakistan may have to comply with the binding legal obligations of the International Covenant on Civil and Political Rights would be genuine whenever they are not functional to the violation of civil and political rights or when they do not violate the rules of the International Customary Law, which means that Pakistan cannot make reservations about the fulfillment of the rights to life and freedom of thought and religion. At the same time, the U.N. Human Rights Committee has established that the subordination of civil and political rights with respect to Domestic or State Law is inadmissible and legally prohibited.[2]

The Buddhist Tribunal on Human Rights confirms that sectors 298 B and 298 C of the Pakistan Penal Code, used against the Ahmadiyya Community, violate Article 20 of the Constitution of Pakistan where it is established that every citizen has the right to profess, practice and propagate his or her religion. In fact, having rejected the appeals of the Ahmadiyya Community in the Case of Zaheeruddin v State (1993), with the exception of Judge Shafiur Rahman, the "Supreme Court of Pakistan" has demonstrated its total complicity with the illegal regime that violates both the Constitution of Pakistan as well as the international human rights treaties signed by the country. However, before the current deterioration of the Pakistani judicial system, the "Supreme Court of Pakistan" functioned more adequately, as when in the case of Jibendra Kishore Acharyya Chowdhury v East Pakistan (1957) it affirmed that the fundamental rights guaranteed by the Constitution of Pakistan cannot be overridden through the law, because otherwise there would be a fraud against citizens.

The Buddhist Tribunal on Human Rights confirms the fact that the death penalty cases carried out by the justice system of Pakistan against blasphemers not only violate International Law due to their discriminatory nature, but also because they are often improper procedures without the right to defense and without right to a quick trial, since the victims are usually illegally imprisoned for more than a decade and without access to legal representation. In the case of "Smartt v Guyana" the U.N. Human Rights Committee established that leaving the defendant defenseless in death penalty cases turned the totality of the judicial proceedings into a violation of the International Covenant on Civil and Political Rights. In the Cases of "Munoz Hermoza v Peru" and "Lumanog and Santos v Philippines", the U.N. Human Rights Committee established that a fair hearing implies that there is no undue delay. Another violation of the right to fair hearing that occurs in the courts of Pakistan is that in cases of blasphemers sentenced to death there are multitudes of people outside the courts, pressuring and threatening the judges not to release the accused ones, so that this hostile climate violates the right to a fair hearing, as established by the UN Human Rights Committee in the Case of Gridin v Russian Federation.

The Buddhist Tribunal on Human Rights confirms that Pakistan's legal system uses the illegal procedures of arbitrary detention and torture in a systematically and widespread way. With respect to arbitrary detentions under false pretext, the U.N. Human Rights Committee has established that these types of procedures violate the International Covenant on Civil and Political Rights, as established in the Case of “Mulezi v Democratic Republic of the Congo". Also, about the multiple cases of deaths caused by torture under the force of the law, which usually go unpunished and without being investigated, the U.N. Human Rights Committee has established in the case of “Sathasivam and Saraswathi v. Sri Lanka" that these types of practices violate the International Covenant on Civil and Political Rights. Even when the murders are carried out by civilians, as is the case of radical groups that burned several Christians alive and set their churches on fire, the judicial system of Pakistan does not usually investigate or condemn those responsible, despite the fact that failing to provide judicial remedy to the victims constitutes a violation of the International Covenant on Civil and Political Rights, as established by the UN Human Rights Committee in the Case of "Sankara and Ors v Burkina Faso".

The Buddhist Law considers that courts and tribunals around the world should always give voice to the victims and the defenseless instead of being mere techniques of maintaining impunity and the status quo of the rich and powerful. Therefore, when the official courts and tribunals do not fulfill their judicial function, then the communities have the right and the duty to assume alternative processes of conflict resolution, always being faithful to the socialist principles of peace, justice, human rights and ecological harmony. This legal activism of Maitriyana continues the path of juridical civil disobedience of Gandhi and Ambedkar, propitiating social liberation and change in the face of oppression, especially when the State monopolizes the administration of justice in a biased way and discriminating against the weakest or violating the fundamental freedoms established in international treaties. Obviously, the Buddhist Law is not in favor of the alternative justice of the jirgas and panchayat of Pakistan that violate human rights through violent or unlawful punishments, especially violating the rights of girls and women by turning them into property after have mixed Islam with criminal feudal practices and contrary to Islamic morality, as they tend to provide pseudo-restorative justice through trading women, torture and murder. However, the Maitriyana does not fail to recognize the immense value of the popular courts and the alternative conflicts resolution methods when they effectively respect human rights, practicing a legal pluralism that demonopolizes the administration of justice when the State is ineffective, incompetent and criminal. In fact, the very U.N. recognizes the value of informal or non-State justice systems, considering that they are practices of indigenous communities that should not be discriminated and that can contribute much to the administration of justice through customary practices. Ultimately, Pakistan will only be able to become a civilized State through the Righteous and Appropriate Justice practiced by the Maitriyana, so that the “Supreme Court of Pakistan” must learn the art of restorative justice in order to heal and harmonize society, which is not a Western idea but points to the very heart of Islamic Customary Law and its vision of the ideals of respect, dignity, reparation, repentance, forgiveness, rehabilitation, purification, mercy, reconciliation, responsibility and liberty.

In conclusion, the Buddhist Tribunal on Human Rights has the Purpose (Dharma) to protect the whole humanity through active contemplation, compassionate wisdom and humanitarian ethics, especially by judging governments that commit genocide and crimes against women, as is the case of Pakistan. Therefore, it is established that the "Supreme Court of Pakistan" has violated International Law and also the Islamic Law through genocidal activities that produce a systematic and widespread scheme of violations against the rights of human beings that are protected by international treaties. Undoubtedly, Pakistan should strip away all genocidal and criminal traits, especially abandoning any kind of misuse of the Islamic religion carried out by guerrilla and terrorist groups such as ISIS, having to recover the predominance of Islamic Spirituality and its passion for the contact with the divine. Therefore, this ethical judgment against the "Supreme Court of Pakistan" is a great lesson for this Great country to become again a righteous government that does not do evil, does the good and spiritually purifies, as Pakistan was during the reign of the Ancient Buddhist Civilization.

Following Master Gautama, who developed a movement of peace and defense of women, the Buddhist Tribunal on Human Rights supervises that governments do not attempt against ethics and human rights, never betraying the value of human life, so that the “Supreme Court of Pakistan” has been sentenced as Responsible for Genocide, Ethnic Cleansing, Crimes against Humanity, Crimes against Peace, Crimes against Women, Violation of International Human Rights Law and False Islamic Law.

With spirit of reconciliation (maitri),

Master Maitreya Samyaksambuddha

President and Spiritual Judge of the Buddhist Tribunal on Human Rights

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[1] Human Rights Committee, General Comment No 24:Issues relating to Reservations made upon Ratification or Accession to the Covenant or the Optional Protocols thereto, or in relation to Declarations under article 41 of the Covenant, 52nd sess, un doc CCpr/C/21/rev.1/add.6 (4 november 1994).

[2] Human Rights Committee, General Comment No 24:Issues relating to Reservations made upon Ratification or Accession to the Covenant or the Optional Protocols thereto, or in relation to Declarations under article 41 of the Covenant, 52nd sess, un doc CCpr/C/21/rev.1/add.6 (4 november 1994).

Legal Requirement to the de facto Leader of Tibetan Buddhism

Case 41-2018: RIGPA & Sogyal Rinpoche

Legal Requirement to the de facto Leader of Tibetan Buddhism

April 15, 2018

Following the lack of response from the 14th Dalai Lama Tenzin Gyatso, the International Buddhist Ethics Committee establishes once again a fundamental communication in order that the de facto leader of Tibetan Buddhism solves the ills affecting the spiritual tradition that he represents, considering the fact that continuing to evade the resolution of conflicts and violations of the Buddhist Ethics is nothing more than an act of immorality.

In the first place, the 14th Dalai Lama Tenzin Gyatso, Spiritual Patron of the International Buddhist Confederation (IBC), is again required to demand the expulsion of Dr. Bhaddanta Kumarabhivamsa (Patron of the IBC and Chairman of the State Sangha Maha Nayaka Committee of Myanmar), because this individual has been found Responsible for Crimes against humanity and peace, Complicity with Genocide and Ethnic Cleansing, among other charges.

Secondly, the 14th Dalai Lama Tenzin Gyatso, Spiritual Patron of the International Buddhist Confederation (IBC), is required to demand the expulsion of Lama Lobzang, Secretary of the IBC, for having been found Responsible for the violation of Buddhist Law, since he has contributed to Dr. Bhaddanta Kumarabhivamsa's impunity.

Third, the 14th Dalai Lama Tenzin Gyatso, Spiritual Patron of the International Buddhist Confederation (IBC), is required to demand the expulsion of Sogyal Rinpoche, a member of the Supreme Dhamma Council of the IBC, who has been found Responsible for having committed Torture and Slavery, because he has committed Inhumane Treatment against women, all of which constitute Crimes against humanity.

Fourth, the 14th Dalai Lama Tenzin Gyatso, Spiritual Patron of the International Buddhist Confederation (IBC), is required to demand the expulsion of Dzongsar Khyentse Rinpoche, a member of the Supreme Dhamma Council of the IBC, who has been challenged as a false Buddhist master. In addition, Dzongsar Khyentse Rinpoche is currently being investigated for possible acts of complicity with crimes against humanity, so that if Dzongsar Khyentse Rinpoche and his disciples continue to commit violations of Buddhist Ethics and if the 14th Dalai Lama Tenzin Gyatso decides not to intervene, then this will be considered an act of complicity on the part of the de facto leader of Tibetan Buddhism.

Fifth, the 14th Dalai Lama Tenzin Gyatso is required to demand Matthieu Ricard & Karuna-Shechen to refund 5426 euros which they received in 2015 from the Criminal Sect RIGPA, since the origin of this money comes from illegal sources, such as fraud, forced labor, psychological manipulation and sexual abuse.

Sixth, the 14th Dalai Lama Tenzin Gyatso is required to demand both Thaye Dorje 17th Gyalwa Karmapa and Ogyen Trinley Dorje 17th Gyalwang Karmapa to expel Ole Nydahl from the Karma Kagyu lineage, since this individual has been found Responsible for Discrimination, Violation of Buddhist ethical precepts, Political Persecution and Attack on the Human Right to Freedom of Expression.

Seventh, the 14th Dalai Lama Tenzin Gyatso is required to return his "U.S. Congressional Gold Medal ", which was delivered by President Bush of the United States of America, who has been judged Responsible for War Crimes during a trial conducted by the Kuala Lumpur War Crimes Tribunal. In addition, during the UN Case, the Buddhist Tribunal on Human Rights has been able to verify that the USA participated in acts of genocide, crimes against humanity, and crimes against peace in Iraq.

Eighth, the 14th Dalai Lama Tenzin Gyatso is required to hand over all information he has about international violations and crimes committed against the Tibetan People, because such crimes cannot go unpunished before International Justice and the Buddhist Tribunal on Human Rights.

Finally, in ninth place, the 14th Dalai Lama Tenzin Gyatso is required to cease the meetings with movie stars and music celebrities in order to spend that valuable time in trying to solve the enormous problems that are destroying the ethical and spiritual legitimacy of Tibetan Buddhism.

Always with spirit of reconciliation (maitri),

H.E. Master Maitreya Samyaksambuddha

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

Legal Act on Dzongsar Khyentse Rinpoche

Case 41-2018: RIGPA & Sogyal Rinpoche

Legal Act on Dzongsar Khyentse Rinpoche

On April 3, 2018, an International Repudiation Act is issued regarding Dzongsar Khyentse Rinpoche, who in August 2017 publicly stated that if the students were previously warned that it was a Vajrayana initiation then there would be nothing wrong with the crimes against humanity perpetrated by Sogyal Rinpoche. While it is recognized the fact that Dzongsar Khyentse Rinpoche states that Vajrayana Buddhism does not allow masters to sexually, emotionally and financially abuse their apprentices, the International Buddhist Ethics Committee makes this repudiation because, precisely, Dzongsar Khyentse Rinpoche has stated that after receiving an initiation it is a big mistake to analyze or criticize the guru.

At the same time, Dzongsar Khyentse Rinpoche has also stated that the fundamental vision of Vajrayana cannot be modified just because it does not fit the minds of some liberal, puritanical, abrahamic and individualist activists. The International Buddhist Ethics Committee considers that this vision not only totally lacks active contemplation, compassionate wisdom and humanitarian ethics, but also contradicts Dalai Lama's position that if science proves that any belief of Buddhism is wrong, then Buddhism will have to change. Therefore, the legal science of human rights, together with the millenarian system of Buddhist Law, confirms that every illegal vision of Vajrayana must be changed. Thus, Dzongsar Khyentse Rinpoche's vision is completely rejected for stating that the criminal aspects of Vajrayana cannot be changed just to adapt it to the XXI century.

The International Buddhist Ethics Committee declares Dzongsar Khyentse Rinpoche as a false Buddhist master, since he has stated that the crimes against humanity for which Sogyal Rinpoche is criticized and accused are based only on the projection of his critical students, even affirming that he cannot see anything wrong with what Sogyal Rinpoche did if the students were aware of the theory and practice of the Vajrayana to which they voluntarily entered. Unlike the complicit silence of the Dalai Lama, in this case, the public demonstrations of Dzongsar Khyentse Rinpoche constitute an act of active complicity with crimes against humanity, since they justify and support such ruthless acts such as Torture and Slavery, Fraud and Organized Crime, and Violation of Women's Rights. In fact, Dzongsar Khyentse Rinpoche has recognized that the Vajrayana possibly is a way contrary to the accepted laws and perhaps even criminal, which implies going beyond all kinds of values such as morality, the rule of law, accountability and transparency. But what this false Buddhist master is not recognizing is that Sogyal Rinpoche's actions not only violate the laws of the XXI century but are also a profound Violation of Buddhist Law.

On the other hand, Dzongsar Khyentse Rinpoche lacks empathy, solidarity and spiritual love (Metta), questioning the victims of Sogyal Rinpoche for not examining their master before enrolling, even declaring that he cannot understand the reason why the victims waited so many years before saying something. This enormous lack of respect for the victims of Sogyal Rinpoche ignores the profound fact that RIGPA Sect systematically coerced and manipulated the students, washing their brains and making them believe that the Buddhist Spirituality allowed and endorsed the criminal and insane wisdom of Sogyal Rinpoche, covering up the fact that his actions were not the product of an enlightened master but were simply the actions of a sexual abuser and torturer.  In fact, even Dzongsar Khyentse Rinpoche himself seems to agree with RIGPA's cover-up pattern, stating that he does not believe that legal punishment is the answer to solving the problem.

Obviously, if Vajrayana Buddhism is Ole Nydahl's Islamophobia, if it is Lama Lobzang's Violation of the Buddhist Law, if it is Sogyal Rinpoche's Crimes against humanity, and if it is the Dalai Lama Tenzin Gyatso's Complicit Silence, then undoubtedly the current situation represents the starting point of the way toward the decline and death of Vajrayana Buddhism. The maximum proof of this terrible fact is the words of Dzongsar Khyentse Rinpoche for whom Islamophobia, the Violation of Buddhist Law, Crimes against humanity, and complicit silence, do not constitute the degeneration of Buddhist Spirituality, because for this false master the great deterioration or threat faced by Buddhism would be the Western promotion of Mindfulness and a version of the Buddhadharma without reincarnation, which has the potential to destroy Buddhism and to be the devil incarnated. This kind of essentially illusory and misleading ideas ignores that the only thing that can destroy Tibetan Buddhism is the Islamophobia of Ole Nydahl, the indifference towards genocide of Lama Lobzang, and the Crimes against humanity of Sogyal Rinpoche. Even the Dalai Lama's terrible complicit silence in the face of these facts totally delegitimizes Tibetan Buddhism in front of the rest of society, destroying its legitimacy of ethical leadership in the world. Only the lack of compassionate wisdom (karuna-prajña) facing the suffering of others can destroy the Buddhist Spirituality. Precisely, the lack of empathy and solidarity is what has led Dzongsar Khyentse Rinpoche to affirm that Sogyal Rinpoche has contributed to the world and to Buddhism with many more benefits than harm.

Only with spirit of reconciliation (maitri),

Master Maitreya Samyaksambuddha

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

Notification to Matthieu Ricard and Karuna-Shechen

Case 41-2018: RIGPA & Sogyal Rinpoche

Notification to Matthieu Ricard and Karuna-Shechen

On April 2, 2018, an international Notification to Matthieu Ricard & Karuna-Shechen is issued due to the criminal actions of RIGPA & Sogyal Rinpoche, who have been sentenced Responsible for Torture and Slavery, Fraud and Organized Crime, Violation of Women's Rights and Violation of Buddhist Law. This Ethical Judgment is the karmic consequence of the systematic criminal behavior of sexual abuses and forced labor carried out by Sogyal Rinpoche and his illegal RIGPA sect, which constitute Crimes against Humanity according to the International Human Rights Law.

Although His Holiness the 14th Dalai Lama Tenzin Gyatso was aware of the crimes of Sogyal Rinpoche and the RIGPA sect for more than 30 years, not only did he not denounce such criminal behaviors and maintained a code of silence, but even supported and participated in activities carried out by this organization and its criminal leader, as when in 2008 he inaugurated the Lerab Ling temple in France. In fact, Sogyal Rinpoche and the RIGPA Sect have repeatedly used the figure of the Dalai Lama to validate themselves in the face of the accusations of sexual abuse, continuing to abuse and swindle many people thanks to the ethical and spiritual legitimacy that they claimed to receive, which involved nothing more and nothing less than saying to be under the guidance and patronage of the Dalai Lama. Obviously, in addition to the economic contributions that RIGPA made to Tibetan projects, the code of complicit silence between Sogyal Rinpoche and His Holiness the 14th Dalai Lama Tenzin Gyatso is due to an incorrect attempt to protect the Dharma. The International Buddhist Ethics Committee has noticed that this pattern of behavior of the Dalai Lama, which has also been evident in his silence facing the violations of Buddhist Ethics committed by Bhaddanta Kumarabhivamsa, Lama Lobzang and the Karma Kagyu Lineage, resembles the behavior of the Catholic Church in the face of thousands of cases of sexual abuses of children, considering that it is better to cover up the complaints, trying to preserve a good and pure image of the spiritual tradition in the face of public opinion. Thus, the Dalai Lama would be ignoring the fact that when there is corruption within a government or community the best thing that can be done is to purify such organization through ethical and legal means, even requiring the expulsion of those members who commit violations, otherwise an individual act tarnishes the entire community. However, instead of resorting to the ethical and legal procedures of Buddhist Law, His Holiness the 14th Dalai Lama Tenzin Gyatso has recommended the victims of abuse that all what they should do is make the abuses public through the newspapers and the radio. This represents a great ethical failure that prevents all kinds of restorative ethical justice. The Great Master Siddhartha Gautama established ethical and legal procedures that should be followed by all Buddhist apprentices and masters, such as the expulsion of members who commit sexual abuse or homicidal acts, so that every Spiritual Commune (Sangha) ignoring accusations of serious criminal acts will be totally betraying and violating the Buddhist Law, as is the case of the IBC (International Buddhist Confederation), which not only has the genocidal criminal Bhaddanta Kumarabhivamsa as its Spiritual Patron, but also had the very criminal Sogyal Rinpoche as a member of its Supreme Dhamma Council.

On the other hand, in relation to the words expressed by Matthieu Ricard in July 2017, it is confirmed that he overstepped his functions and knowledge by stating that some victims of Sogyal Rinpoche were guilty of misrepresentation for having suggested that the Dalai Lama has not reacted publically to the testimonies concerning Sogyal Rinpoche's abuse for financial reasons or out of a misguided attempt to protect Buddhism. In fact, if Matthieu Ricard would be right and His Holiness the 14th Dalai Lama Tenzin Gyatso were strongly allergic to any kind of duplicity and pretense, then after hearing about the abuses he should have declared Sogyal Rinpoche as a non-enlightened false Buddhist master, and he never had to have supported him spiritually or having shared any activity with this criminal who fouled the legitimacy of the entire Tibetan Buddhism.

The International Buddhist Ethics Committee makes a total repudiation of Matthieu Ricard's words when he defended the complicit silence in the face of Sogyal Rinpoche's crimes against humanity, by saying that it is not Dalai Lama's role to act as an international Buddhist policeman. This very poor excuse has a structural hypocrisy bias, since the Dalai Lama has made public criticisms against China, the U.N. and even the Sea Shepherd organization, without it being considered to act as a Buddhist Policeman. The fact of criticizing some people while keeping complicit silence and protecting some others shows great duplicity and double standards of morality on the part of the Dalai Lama. According to the International Buddhist Ethics Committee, whose role is indeed to act as an International Buddhist Justice, this kind of bad excuses show that Matthieu Ricard, even though he is a great activist for the rights of animals, does not constitute an adequate ethical point of reference, for lacking the compassionate wisdom (karuna-prajña) that is necessary to have empathy with the victims and to be an enlightened and humanitarian Buddhist master. At the same time, since in 2015 Matthieu Ricard & Karuna-Shechen received a donation of 5426 Euros coming from the RIGPA Criminal Sect, the International Buddhist Ethics Committee gives the order that this money is returned as soon as possible for having spurious and illegal origins, such as fraud, forced labor, psychological manipulation and sexual abuses carried out by Sogyal Rinpoche. In case of breaching this legal requirement, Matthieu Ricard & Karuna-Shechen could be incurring acts of corruption.

The Buddhist Law requires that apprentices, Buddhist masters and spiritual communes practice active contemplation, compassionate wisdom and humanitarian ethics, performing acts of Purification and Enlightenment. Therefore, it is confirmed not only the repudiation against those communities and masters -such as RIGPA and Sogyal Rinpoche- who have practiced False and Criminal Buddhism, but are also repudiated all those who keep complicit silence in the face of crimes that attempt against purity and integrity of Spirituality, as is the case of sexual abuse, violence and fraud. Ergo, the International Buddhist Ethics Committee again rules that every spiritual commune (sangha) carrying out acts of direct support or acts of silence in the face of international crimes will be absolutely violating the Buddhist Law, even in the case of millionaire and famous organizations with politic contacts.

Finally, the International Buddhist Ethics Committee recalls that in 2005 His Holiness the 14th Dalai Lama Tenzin Gyatso publicly stated that if science proves some belief of Buddhism wrong, then Buddhism will have to change. Therefore, since the legal sciences show that Tibetan Buddhism led by the Dalai Lama has been wrong in maintaining complicit silence in the face of the physical and psychological abuses of Sogyal Rinpoche, then it is inevitably proven that Tibetan Buddhism has to change and the Dalai Lama should apologize publicly for his mistakes.

Always with spirit of reconciliation (maitri),

Master Maitreya Samyaksambuddha

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

Judgment on Rigpa & Sogyal Rinpoche

Case 41-2018: RIGPA Sect & Sogyal Rinpoche

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 41-2018 against "RIGPA Sect & Sogyal Rinpoche", on April 1, 2018, it is hereby recorded that the trial of the Ethics Committee has been concluded to analyze the violation of the Buddhist Ethics carried out by the accused.

After analyzing the presentation of the Case and the validation of proofs, the Committee has proceeded with the voting of 9 members of the Jury, confirming that there were 1 vote of “Insanity”, 1 vote of “Innocent” and 7 votes of "Responsible" for "RIGPA Sect & Sogyal Rinpoche" for the serious crimes of Torture and Slavery, Fraud and Organized Crime, Violation of Women's Rights and Violation of Buddhist Law. When interpreting and giving voice to the vote of the Jury members, it is concluded that the "RIGPA Sect & Sogyal Rinpoche" do not have any valid excuse to justify their Violations to Buddhist Ethics, because although they have recently publicly apologized, the acts of Sogyal Rinpoche are not the product of a mistake but constitute a deliberately pattern of criminal behavior chosen for more than 40 years, even being a behavior supported by the RIGPA Sect for more than 20 years since the first legal demand for sexual abuse came to public light. In this sense, the accused party, "RIGPA Sect & Sogyal Rinpoche", has made a systematic plan of physical and psychological abuses through manipulations and frauds that swindled thousands of people to maintain a selfish lifestyle of sexual and labor exploitation. Sogyal Rinpoche systematically carried out coercion and sexual abuse, even creating a harem of young female sex slaves to obtain personal gratification to his promiscuity, causing enormous pain and confusion in his victims, who also received psychological mistreatment and physical violence on a daily basis. Sogyal Rinpoche has fraudulently promised to cure his students, by manipulating and sexually exploiting them, using his position of power in order to betray the ethical duty to help and release his students, so that his total lack of Compassionate Love perverts all values and ethical principles, causing many of his victims to doubt or disbelieve the sacredness and veracity of Buddhism. In this way, it is confirmed the fact that the "RIGPA Sect & Sogyal Rinpoche" have illegally taken advantage and have subjected a large number of people seeking to learn Spirituality, using violence, brainwashing, forced labor, threats and multimillion dollar swindle as a part of their organized crime behavior. Evidences from the Case has shown that the "RIGPA Sect & Sogyal Rinpoche" formed a criminal organization or illicit association, violating women's rights and also violating the fundamental ethical principles and precepts of Buddhist Law, by reducing women to mere objects of sensual pleasure. Sogyal Rinpoche has had a totally contradictory behavior with regards to the Buddhist doctrine, establishing a personality cult that carried out million dollar swindles and covered up systematic sexual abuses in the name of Buddhism, claiming a Crazy Wisdom or non-conventional teaching to justify terrible violations to Buddhist Ethics, such as mental manipulation, physical violence, sexual abuse and hedonistic materialistic lifestyle. As the whole RIGPA organization was intended to satisfy the criminal behavior of Sogyal Rinpoche, along with his materialistic and lustful lifestyle, by systematically covering-up his fraudulent millionaire abuses and expenses, it is confirmed that RIGPA is not a Buddhist Community (Sangha) but a Criminal Sect having total ignorance of what Spiritual Love (Metta) means.

Actually, True Wisdom should always be Compassionate and Sane, so that any master who speaks of violent or "crazy wisdom" will be committing spiritual fraud. Wisdom transmitted through a "non-conventional way" is undoubtedly the pacifism, social justice, advanced knowledge and ecology, because in a materialistic and destructive world, where it is normal for there to be war, poverty, ignorance and contamination, then Buddhism should adopt the "non-conventional way" of active contemplation, compassionate wisdom and humanitarian ethics, which is essentially love the fellow beings, never resorting to the ills of greed, violence and deceit. The awakened mind, the sane mind, is intrinsically "non-conventional", always humble and serene, so that those people considering promiscuity and violence as non-conventional ways are actually maintaining the same conventional, pathological and perverse way of the rest of society.

The International Buddhist Ethics Committee establishes the possibility of reaching a Post-Judgment Conciliatory Agreement with RIGPA in case they wish the annulment of the charges against them. In order to do good, to stop doing evil, and to purify oneself spiritually, following the Way of all the Buddhas, it is ruled that RIGPA should meet the following requirements: 1) Donate all its millionaire material possessions to Sogyal Rinpoche's victims; 2) Declaring Sogyal Rinpoche as a Non-Enlightened False Buddhist Master. Until this possible conciliation agreement does not happen, the International Buddhist Ethics Committee declares that the "RIGPA Sect & Sogyal Rinpoche" are Responsible for Torture and Slavery, Fraud and Organized Crime, Violation of Women's Rights and Violation of Buddhist Law.

On the other hand, the International Buddhist Ethics Committee confirms that it is not possible to establish the legitimacy of an enlightened Buddhist master from the analysis of his celibacy. This is because there are some Buddhist lineages and schools that do not require their masters to be celibate, thus following Siddharta Gautama's Middle Path that transcends both asceticism and hedonism. In this way, the International Buddhist Ethics Committee, as an organization that respects and incorporates the ancient knowledge of all spiritual traditions, affirms that Buddhist masters may certainly practice sexuality as long as they comply with the fundamental ethical precepts, practicing a righteous and appropriate love (samma pema) which does not hurt the fellow beings. This means that there should never be any kind of manipulation, deception, violence and debauchery, but that there must be Pure and True Love in a climate of reciprocal union. In this sense, following the international jurisprudence on cases of therapeutic relationships, the International Buddhist Ethics Committee declares as illegal the practice of genitality between master and student for being a practice very susceptible to be used for manipulation and abuse. However, there are two exceptions to this rule: 1) When the person who decides to establish a sexual relationship is not a current disciple of the spiritual master it will not constitute any kind of manipulation or abuse, since relations with friends or with former disciples lack any possible master-slave dialectic; 2) When the Buddhist master who established a spiritual marriage with his dharmic partner decides to practice a relationship of mutual support, mutual learning and growing-in-love it will not constitute any kind of manipulation or abuse.  

Accordingly, in 2011 the Maitriyana established that Spiritual Love is that which teaches to tolerate Emptiness, not feeling fear or bitterness because what is shared is something Pure and Real; Spiritual Love is that which teaches to contemplate flowers, mutually learning from each other and growing-in-love; Spiritual Love is that which teaches to Awaken, calming the mind and lighting the spiritual Fire in the core of the Being; Spiritual Love is that which teaches to realize the Project of Freedom; Spiritual Love is that which saves forever in all the ways a person can be saved.

The Buddhist Law teaches that, in order to cultivate a better world, an altruistic and harmonious civilization, it is necessary to cultivate and radiate the practice of Spiritual Love (Metta) to all beings. Only on this wise and compassionate foundation is that society can experience a life of happiness, goodness, peace, honesty, kindness, mutual support, humility, intelligence and detachment. This means that spiritual masters not only teach the individual to attain the Awakening (Bodhi), but also teach the community to live without anger, hostility and animosity, becoming a free and enlightened society. Following the path of masters Gautama and Jesus, the Maitriyana shows that the key to the Salvation and Evolution of humanity is Unlimited Spiritual Love (Agape) toward everyone, cultivating a reconciling spirit to all beings in the same way that the mothers and fathers care for their own children.[1] Therefore, the apprentice is required to practice Mindfulness in the here and now, valuing each moment of life as if it were the last one, and valuing the fellow being as if he or she were oneself, including the enemies, since the one who lives an Existence with virtues and clear vision understands that the path of greed, hatred and deceit leads to Self-destruction of humanity. In this sense, the Buddhist Law proclaims that True Spiritual Love (Metta) must have a spirit of self-sacrifice, so that one must renounce to protect one's Ego, Ideology and State, in order to begin to defend Life, Spirituality and Mother Earth. This means that the Reconciling Love (Maitri) and the Supreme Compassion (Mahakaruna) promoted by the Free and Enlightened Beings (Arhats-Bodhisattvas) are expanded to all the humankind, to the whole nature and to the entire Multiverse. Thus, the Maitriyana shows that active contemplation, compassionate wisdom and humanitarian ethics are based on the understanding that the whole reality is interrelated and interdependent.

The Buddhist Law has the Purpose (Dharma) or guiding principle of creating a wise and compassionate civilization, a friendly and altruistic world. This implies that the individual should go beyond the limits of romantic love in order to enter the unlimited field of Sublime and Spiritual Love (Metta) that constantly purifies and enlightens emotions, thoughts and actions. In effect, the apprentice who abandons the attachment to ordinary love is able to resacralize everyday life, living a free existence in the world. The Maitriyana confirms that romantic love is nothing but a primitive kind of affection that should be transcended if an individual decides to become a spiritual master and live without jealousy, resentment and illusions. The Free and Enlightened Beings (Arhats-Bodhisattvas) even transcend maternal love, because their commitment is not with the defense of a son or relative in particular, but rather with the protection of all sentient beings. In this way, Spiritual Love (Metta) is the highest Purpose (Dharma) by which a person can live, and therefore this is broadly related to the Love for Truth and Art, since Dharmic Passion always helps others to be cured from suffering and to live a real happiness. Therefore, there is a deep commitment to Goodness and Beauty, providing intelligence and empathy in relationships with others. According to Buddhist Law, the spiritual master must always be a good friend (kalyanamitta) who respects and helps people to achieve Awakening (Bodhi), instead of being a bad friend (papamitta) who dishonestly uses and manipulates others through greed, hatred and deceit. The Maitriyana then confirms that the force that awakens the mind and transforms the internal world is the same force of love that saves society and pacifies the external world. This pure and unconditional Spiritual Love (mahametta) not only does not produce suffering, but is an essential part of the path of Liberation, turning the apprentice into a Companion of the Way. While erotic love is based on attachment and is imperfect, impermanent and insubstantial, however, Spiritual Love is developed as the healthiest and most powerful force in the Universe, maintaining humility, transformation and openness at all times. In fact, the Reconciling Love (Maitri) constitutes the fourth pillar on which every individual should take refuge, along with the pillars of the Awakened Being (Buddha), the Purpose (Dharma) and the Spiritual Commune (Sangha). Therefore, the Buddhist Law recommends couples wishing to live happily that they should not be based on sex and material consumerism, but should share a common framework of conducts, beliefs and values. Precisely, the one who practices the Art of Contemplative Love never converts the loved one into an object that satisfies his or her needs, but actually honors him or her in every moment and place respecting his/her presence as a miracle, seeking he or she can be free of all attachment, waking up to the Truth of life, learning and growing-in-love. While erotic love is rebelled against what is Real and tries to keep people with attachment and egoistic desire, on the other hand, Spiritual Love (Metta) is an associate of Truth and tries to liberate others in a totally pure and unconditional way by means of a Sublimated Desire. In this sense, the Maitriyana totally criticizes those false spiritual masters, such as Ricardo Javier Ocampo, Adi Da and Sogyal Rinpoche, who have totally broken the ethical precepts of the practice of Spiritual Love (Metta) by means of harmful behavior to others, because they have carried out abusive and coercive behaviors instead of honoring the mission of Spirituality: to heal and liberate humanity. Thus, in order that there are no manipulations or distortions, the Buddhist Law describes what Pure Love (Metta) really is: reconciliatory, enjoyable, equanimous, wise and compassionate, non-violent, unconditional and universal. It is a Spiritual Love (Metta) free of attachment and selfishness, which turns the loved one into a Companion-of-Way on the path of Awakening of the internal world and Liberation of the external world. This is why the Maitriyana's model of Super-Integral Buddhism (Mahapurna) evolves the Noble Eightfold Path of Gautama, incorporating the appropriate and righteous love (samma pema) as part of a Noble Fourteenth Path also composed of righteous understanding, righteous thought, righteous speech, righteous conduct, righteous livelihood, righteous effort, righteous attention, righteous concentration, righteous knowledge, righteous liberation, righteous peace, righteous justice and righteous Spirituality.

In conclusion, the International Buddhist Ethics Committee has the Purpose (Dharma) for the Buddhist Spirituality to be pure and true, not being perverted by abusive criminals, so that anyone who attempts against the sacredness of Wise and Compassionate Love will be denounced and prosecuted. Thus, for having violated several of the fundamental rules of Buddhist Law, such as not sexually abusing and not swindling, it is established that Sogyal Rinpoche is a False Buddhist Master. Undoubtedly, although he has resigned after having been publicly exposed by a group of students, this does not necessarily imply that the accused is now doing good and that he is spiritually purifying himself, because in order to achieve that it is not only required that the damage caused to all his victims is repaired by the accused but also he needs to learn Buddhism under the guidance of genuine spiritual masters. In this way, the Case on the "RIGPA Sect & Sogyal Rinpoche" constitutes a great lesson, so that anyone who makes sexual abuses and scams is aware that he or she will not be able to do so with impunity.

Following the Path of Master Gautama Buddha, who created and developed a Path of True Love 2600 years ago, the International Buddhist Ethics Committee oversees that Buddhist masters and spiritual communes around the world do not violate Buddhist Law, so that the "RIGPA Sect & Sogyal Rinpoche" has been sentenced Responsible for Torture and Slavery, Fraud and Organized Crime, Violation of Women's Rights and Violation of Buddhist Law.

With Spirit of reconciliation (maitri),

Master Maitreya Samyaksambuddha

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

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[1] Metta Sutta.