Buddhism

by tenpelOctober 10, 20174:07 pm

The Dalai Lama on Abuse by Buddhist Teachers or Gurus

Question to H.H. the Dalai Lama at the press conference at Tibet House, Frankfurt, Thursday, 14. September 2017

Ursula Richard: Your Holiness, I would like to ask you to say a few words about abusive behavior in Buddhist or religious institutions in general, and how we, as a society, as Buddhist communities, can deal with it and support the victims.

His Holiness the Dalai Lama: Now in America, some religious organization, the head, as a matter of fact Tibetan, I know him, he behaved … he himself disgraced. And many of his old students now publicly, sort of went against him.¹ It’s right! You see, Buddha stated, advise us, the follower of Buddha should not accept Buddha’s teaching out of faith, but rather [through] thorough investigation and experiment. If some [of] Buddha’s teaching [is] against reason or reality, then we have liberty to reject. So, some Nalanda master rejected Buddha’s own word.

Then also you see in our Tibetan tradition, some great lama mentioned very clearly that devotion to one’s guru or one’s lama is important. But at the same time, you should not follow sort of the wrong behavior of your guru. You should criticize your guru. Like that. So. Some people who blindly, blind faith go that way, it’s wrong.

We follow our teacher based on Buddha’s basic teaching. If our individual teacher carry Buddha’s teaching truly, then we follow. If lama behave some sort of rubbish thing, then we should against.

In Taiwan also now that happened, some Chinese Buddhist leader. So recently, I met, I told them.

So there is a quote from a text of Tsongkhapa from the Lamrim in the 14th century in Tibet, which clearly tells you what this relationship between teacher and disciple is: when you, as a student, perceive wholesome behavior being done by your master which corresponds to the Buddhist doctrine, then follow him, and if you see behaviors that do not correspond to these ethical principles, do not follow him and reject it. So, be in harmony with the ethical rules or consider your teacher or follow your teacher in accordance with the ethical rules that are also central in Buddhism. This is a very clear statement that it is not a matter of blindly following the teacher.²

Recently in India, also some religious spiritual leader, oh really disgraced themselves. So now, the concerned court arrest him, like that. That’s right, I feel right. If Dalai Lama do something wrong, I think you should arrest him. [laughter] I think if [Dagyab] Rinpoche doing wrong, you should arrest him. [laughter]

Recently, I met some Chinese, Taiwanese Buddhists. You see, they have some problem. One way, they feel they must respect their teacher. One way, they cannot accept their teacher’s behavior. Some sort of confusion in their mind. So in such case, study, thoroughly, what Buddha say, what our great teachers, what they say. Then no problem.

If [someone] suggests [something] that is not [consistent with]
the Dharma, avoid it. – Vinayasutra
So some students of such teachers, who behaved in an inappropriate way or behaved in a damaging way, have expressed to me that they have difficulties; they see these mistakes, the misconduct, but feel somehow also hindered by their loyalty to their master, to openly criticize him. And I have answered that this should not be an obstacle, they should free themselves from it, and they can rely on the Buddhist texts and the Buddhist principles, which, for example, are clearly expressed in the monastic rules [Vinaya], to follow the master only if he is in accordance with ethical principles, and not to follow him if he does not behave accordingly. And that is their good right, and it is important to do so. And the ethical principles of how to behave as teachers are clearly stated in the Buddhist texts. And these cases of abuse, which are reported, are clearly diametrically opposed to these principles.²

¹ Though His Holiness says here “went against him” this is not meant literally. The Dalai Lama has stressed at different times that if students have confronted their teacher with unethical behavior and the teacher doesn’t change his unethical conduct, then the students should go public. “So, the only thing is to make it public, through newspapers, through the radio. Make it public!” – SZ / WayBack Machine
(Footnote added after discussion with The Dalai Lama’s Secretary, Tseten Samdup Chhoekyapa.)

² These passages were translated from Tibetan into German by Christof Spitz.

With kind permission from Ursula Richard, Buddhismus aktuell
Transcribed & edited by Joanne Clark, German-English translation by TP

83Comments

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1

tenpel on October 11, 2017 at 12:22 pm
Reply

I added a quote from the Vinaya Sutra.

In general, my observation is, there is a lot of confusion among Westerners – who lack a good study background of Buddhism – and sometimes not well differentiating or even manipulative (Tibetan) Buddhist teachers in which unhealthy misunderstandings form and start to determine or distort reality. Among these misunderstandings – found especially in Mahayana (Tibetan) Buddhist groups with cultish tendencies – the (mis-)understanding is that the guru is always right and the student always wrong (faults you see in your guru are projections of your negative mind). To think or even to express that the own teacher made a fault or does make faults is seen as heretical or even almost as a crime.

To dispel this misunderstanding, I add here some quotes and backgrounds which could be used to form a more nuanced understanding.

HTH

In “The Fulfillment of All Hopes: Guru Devotion in Tibetan Buddhism”, Wisdom Publications, ISBN 0-86171-153-X, p. 64, Tsongkhapa comments:

One might ask, “Does one have to carry out every order?” [The answer is that] if, after trying as hard as one can, one is not able to carry out a command that is in accord with Dharma, one does not incur a fault, even if one does not do it. One explains politely and clearly the reason one was unable to carry out the command and excuses oneself. And if the work cannot be carried out within the bounds of reason—if it is an improper and irreligious command—one should excuse one-self politely as above and not engage in it. For as Manjushrikirti says in his Garbhalamkara:

“Stay in equipoise when words enjoining you to non-virtue are spoken.”

And in the Vinayasutra it says:

“If [someone] suggests [something] that is not [consistent with] the Dharma, avoid it.”

Je Tsongkhapa citing the Ornament for the Essence said also:

Distance yourself from Vajra Masters who are not keeping the three vows, who keep on with a root downfall, who are miserly with the Dharma, and who engage in actions that should be forsaken. Those who worship them go to hell and so on as a result.

see: “Tantric Ethics: An Explanation of the Precepts for Buddhist Vajrayana Practice by Tsongkhapa”, ISBN 0861712900, p. 46

In a commentary to the Heart Sutra, HH the Dalai Lama says:

DEFINITIVE VERSUS PROVISIONAL INTERPRETATIONS

Earlier we observed that one of the principal features of the Buddha’s teachings is that they were spoken to accord with the varying spiritual and mental needs and dispositions of the listeners. The tenets of the various schools can similarly be viewed as fulfilling these diverse needs. We have just seen how the Mind-only School distinguishes definitive from provisional teachings, and in fact each school has its own criteria for determining whether a teaching of the Buddha is definitive or provisional. In each case, the process is similar: first, one uses analysis to determine the Buddha’s ultimate intention in making a particular statement; second, one determines the Buddha’s contextual rationale for making a particular statement; and third, one demonstrates the logical inconsistency, if any, that arises when the particular statement is taken literally.

The need for such an approach is found in the Buddha’s own sutras. There is a verse in which Buddha urges his followers to take his words as they might accept from a jeweller a metal that appears to be gold: only after seeing that the metal does not tarnish when burned, can be easily cut, and can be polished to a bright shine should the metal be accepted as gold. Thus, the Buddha gives us his permission to critically examine even his own teachings. Buddha suggests we make a thorough inquiry into the truth of his words and verify them for ourselves, and only then “accept them, but not out of reverence”.

Taking direction from statements such as these, ancient Indian monastic universities, such as Nalanda, developed a tradition whereby students would critically subject their own teachers’ scholastic work to analysis. Such critical analysis was seen in no way to go against the great admiration and reverence the students had for their teachers. The famous Indian master Vasubandhu, for example, had a disciple known as Vimuktisena, who was said to excel Vasubandhu in his understanding of the Perfection of Wisdom sutras. He questioned Vasubandhu’s Mind-only interpretation and instead developed his own understanding of the sutras in accord with the Middle Way School.

An example of this in the Tibetan Buddhist tradition is Alak Damchoe Tsang, who was one of the disciples of the great nineteenth-century Nyingma master Ju Mipham. Although Alak Damchoe Tsang had tremendous admiration and reverence for his teacher, he voiced his objections to some of Miphams writings. Once a student of Alak Damchoe Tsang is said to have asked if it was appropriate to critically object to the writings of his own teacher. Alak Damchoe Tsang’s immediate response was, “If one’s great teacher says things that are not correct, one must take even ones lama to task!”

There is a Tibetan saying, “Retain your reverence and admiration for the person, but subject the writing to thorough critical analysis.” This demonstrates a healthy attitude and illustrates the Buddhist tradition known as the approach of the four reliances:

“Do not rely merely on the person, but on the words;
Do not rely merely on the words, but on their meaning;
Do not rely merely on the provisional meaning, but on the definitive meaning; and
Do not rely merely on intellectual understanding, but on direct experience.”

There are other examples were masters corrected or refuted or rejected the views of their masters, His Holiness the Dalai Lama states:

Therefore, Arya Vimuktisena, whose teacher was Vasubhandu, saw that Vasubhandu’s manner of explanation of the Abhisamayalankara had been more affected by his own personal bias towards a particular position than being a true reflection of the author’s ultimate intent. He therefore composed a commentary refuting that view, displacing it with a Madhyamaka interpretation. Now was this a case of a corruption of the spiritual guide – disciple relationship on Arya Vimuktisena’s part or of him showing disrespect for Vasubhandu? It was neither of these things.

Then we could look at accounts of the relationship between Jowo Je Atisha and his teacher Serlingpa. Serlingpa was the teacher who Atisha himself accredited as the one who helped him most in his quest to generate bodhicitta. In this area, he was like his root Lama. Despite this, on the philosophical level they were at variance. Serlingpa held the Cittamatra view. Accounts have it that Serlingpa congratulated Atisha for his practise of bodhicitta, whilst informing him that as far as his philosophical view was concerned he was incorrect. Atisha said though that Serlingpa’s instructions only served to boost his confidence in the correctness of the middle way view.

Likewise, we have the case of Dharmakirti. Vasubhandu had many students, one of whom was Dignaga. He was said to have been the one who surpassed even his own master in terms of his understanding of Pramana. Dignaga then had a disciple called Ishvarasena. He in turn had Dharmakirti as a student. Dharmakirti heard explanation of Dignaga’s Pramanasamuccaya text from Ishvarasena, but rejected Ishvarasena’s interpretation. He then incorporated Ishvarasena’s views as the objects of attack in sections of his Pramanavarttika. Thus, when it comes to helping to clarify the doctrine, creating, and rectifying mistakes, even one’s own teacher may come under criticism. One can see it in terms of one’s teacher having given certain instructions directed at a few specific individuals (when there is a need to give a different message). Whilst this might generally work though, it would be difficult to square in the above-mentioned case of Vasubhandu. At least in the way that Haribhadra has put it, it sounds as though it was Vasubhandu’s own bias (as opposed to consideration of any particular disciple) that led him to interpret things in the way that he did. Anyway, whether the original reasons for certain interpretations were due to individual students, other considerations or plain misunderstanding, it may prove necessary for later individuals to clarify things. Rectifying, clarifying and the like are generally accepted approaches for the learned and completely in step with the correct general approach to the teachings. This is way to proceed and help to guard against decline.

see https://www.dalailama.com/messages/dolgyal-shugden/speeches-by-his-holiness-the-dalai-lama/gelug-conference-continued

Another example:

Based on his realization, Tsongkhapa revised completely the understanding of the Prasangika-Madhyamaka teachings on voidness and related topics that the teachers and learned masters of his day had held. In this regard, he was a radical reformer with the courage to go beyond current beliefs when he found them inadequate.

Tsongkhapa always based his reforms strictly on logic and scriptural references. When he established his own view as the deepest meaning of the great Indian texts, he was not committing a breach of his close bond and relationship with his teachers. Seeing our spiritual teachers as Buddhas does not mean that we can not go beyond them in our realizations. Tsenzhab Serkong Rinpoche II explained this with the following example.

To make a cake, we need to put together many ingredients – flour, butter, milk, eggs, and so on. Our teachers show us how to make a cake and bake a few for us. They may be very delicious and we may enjoy them greatly. Due to our teachers’ kindness, we now know how to make a cake. This does not mean that we cannot make some changes, add some different ingredients, and bake cakes that are even more delicious than those our teachers made. In doing so, we are not being disrespectful toward our teachers. If the teachers are really qualified, they will rejoice in our improvement on the recipe and enjoy the new cakes with us.

see http://www.berzinarchives.com/bioghaphies/short_biography_lama_tsongkhapa.html

Nyingmas might think, “Oh, this is Gelug stuff!” No! Besides that you ignored the example already given (Alak Damchoe Tsang / Ju Mipham), you’ll find similar and even stronger statements among highly respected Nyingma or Rime masters, such as Patrul Rinpoche or Jamgong Kongtrul Rinpoche. For some quotes and further readings see this text compilation from Buddhist sources: Leaving a Guru – Discriminating Bad from Good Gurus
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  tenpel on October 16, 2017 at 7:41 pm
  Reply
  
  Q: »If someone learned that their Tsawe-Lama [root guru] had behaved in a manner contrary to their own moral standards, is it possible for that student to break the bond and find another Tsawe-Lama?«
  
  H.E. Tai Situ Rinpoche: »The student should remember that the bond is voluntary and it is possible that that Lama is no longer appropriate. Perhaps it was not their true Tsawe-Lama so in that case there was no bond to start with. If the Tsawe-Lama should break his own personal Samaya (deep vows) then that dissolves the ‘contract’ with the student and there is no longer a bond to break. If the student is unsure or uneasy then they should try to discuss the issue with their Tsawe- Lama, or with another Lama whom they respect—perhaps their Refuge-Lama. There may be a misunderstanding and an easy explanation. Time and common sense will show the way. If this is not possible, or if the student is still distressed, they should turn to their own Buddha-nature for guidance.«
  
  Click to access The%20Root%20Guru.pdf
  
  Frage: »Wenn jemand erkannt hat, dass der Tsawe-Lama (Wurzellama) im Widerspruch zu den eigenen moralischen Standards verhalten hat, ist es dann für den Studenten möglich, das Band zu brechen und einen anderen Tsawe-Lama zu finden?«
  
  H.E. Tai Situ Rinpoche: »Der Student sollte sich erinnern, dass die Verbindung freiwillig und dass es möglich ist, dass der Lama nicht mehr länger zweckentsprechend ist. Vielleicht war es nicht sein / ihr wahrer Tsawe-Lama; in diesem Fall gab es von Anfang an keine Verbindung. Sollte der Tsawe-Lama seine eigenen persönlichen Samayas (tiefen Gelübde) brechen, löst dies den ›Vertrag‹ mit dem Studenten auf und es gibt nicht mehr länger eine Verbindung, die gebrochen werden könnte. Ist der Student unsicher oder fühlt sich ungehaglich, sollten sie dieses Thema mit ihrem Tsawe- Lama diskutieren, oder mit einem anderen Lama den sie respektieren–vielleicht ihr Zufluchts-Lama. Es könnte ein Missverständnis oder eine einfache Erklärung geben. Zeit und gesunder Menschenverstand werden den Weg aufzeigen. Wenn das nicht möglich sein sollte, und der Student bereitet sich immer noch Sorge, sollten sie sich ihrer Buddha-Natur zuwenden um Führung zu finden.«
3

genord92 on October 18, 2017 at 6:49 pm
Reply

Guys, im sorry for an offtop but how i can make quotes just like you? I dont see any buttons or smt in my leave a reply window.
- 4
  
  tenpel on October 18, 2017 at 8:30 pm
  Reply
  
  Use blockquote html tags
  - 5
    
    genord92 on October 21, 2017 at 11:05 am
    Reply
    
    Use blockquote html tags
    
    Ty) I’ll test the links too)
6

bear bayou on October 24, 2017 at 6:13 pm
Reply

Unfortunately, sitting on a throne for some lamas, encourages their ego. I know of one who has lost key students because he demands they call him “Rinpoche”, and of course,he demands that he sit on a throne. Before karma allowed him to take over a beautiful shrine room in Texas, he was a monk. Only a monk. Since then he parades as an inspiring, learned, compassionate lama.
Sadly, rather than admit their mistake, and this lama’s personal challenges, older lamas who should know better, keep protecting him, keep promoting him as ‘authentic’.
7

matilda7 on October 28, 2017 at 4:57 am
Reply

Oh dear: https://www.theguardian.com/world/2017/oct/27/dalai-lama-tenzin-dhonden-tibet-monk-corruption-accusations
- 8
  
  tenpel on October 28, 2017 at 6:09 pm
  Reply
  
  Sadly, according to a reliable source the stories about this monk are true. Good that he was dismissed.
9

Adamo on November 2, 2017 at 7:08 am
Reply

FOR GERMAN READING PEOPLE ONLY:

Very worth to read: “Tibet und Buddhismus”, Edition Nr. 117, Sept.2017, about the Guru-Issue, 3 articles by Dolpo Tulku Rinpoche, Peter Walschburger and Khen Rinpoche Geshe Pema Samten.

Published by Tibetisches Zentrum, Hamburg.
http://www.tibet.de
- 10
  
  tenpel on November 2, 2017 at 7:31 am
  Reply
  
  Thank you!
- 11
  
  Adamo on November 2, 2017 at 9:17 am
  Reply
  
  https://www.tibet.de/zeitschrift/aktuelles-heft/
12

French observer on November 4, 2017 at 7:15 pm
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For those who missed it, here is the answer from Tenzin Palmo about her visit to Rigpa UK planned next May 2018.

https://www.facebook.com/groups/1459918927422287/permalink/1534081010006078/

The main jokes:
“Nowadays the situation of Sogyal Rinpoche has already been dealt with”.
“Must we persecute his followers too?”. Sure, to have to take the subway to receive teachings from Tenzin Palmo in another dharma center would be a real unfair persecution for Rigpa members!
“This Sogyal issue is not my concern so please do not involve me from now on”. So, why do you go to a Rigpa center? Don’t you know that the money you’ll receive from Rigpa come from Sogyal’s goodwill? Are you going to feel comfortable to sit on Sogyal Rinpoche’s throne with his picture behind you?

Bottom line, Tenzin Palmo is a westerner, so she fully understands the context. What a different answer than the position from Matthieu Ricard! I feel her justification lacks one main aspect: the total amount of money and donations her organization has received from Rigpa and Rigpa members throughout time…

As she admitted: “The unethical conduct of Sogyal Rinpoche has been known for many years” and it never seemed to bother her when she visited Sogyal centers before.
- 13
  
  tenpel on November 4, 2017 at 8:06 pm
  Reply
  
  I think Tenzin Palmo is right. She is clear about the misconduct. She thinks that Rigpa people are in general kind and sincere people (which is true) and the students shouldn’t be punished for the deeds of their teacher. I also think that Mary is too extreme.
  
  The whole topic is not easy to be dealt with but harsh accusations as issued by Mary won’t help. Rather they show us to be quite extreme if not righteousness.
  
  I remember the Pagode case in Frankfurt. We, the DBO (a head organisation of monastics in Germany), made in a friendly and respectful written email all collaborators of the Pagode aware of the case but we respected their decisions not placing our view or judgement over theirs. We left it totally to them how they deal with the information.
  
  The Jade Buddha project also said Thich Thien Son’s students should not be punished for TTS‘s wrong doings, so they went there with the Jade Buddha (he later got damaged on the highway). Claude Anshin Thomas didn’t believe the accusations and affidavits we sent him but invited us to discuss with him – which we did. Others cancelled their collaboration with the Pagode.
  
  The difference was: we informed all collaborators in friendly and respectfully yet content clear written emails but we left it totally to them how they deal with the information or how they relate to it. This is a basic manner of respect for others I think.
  - 14
    
    French observer on November 4, 2017 at 8:53 pm
    Reply
    
    Tenzin, do you really think that “Nowadays the situation of Sogyal Rinpoche has already been dealt with”?
    
    As far as I know, Rigpa students are going to watch new videos from Sogyal Rinpoche in the future. His past misdeeds are being justified by lamas in the name of Dharma. Financial and legal links between Rigpa and Sogyal Rinpoche have not been severed. So please, tell me what is right in this statement?
    
    For the punition on Rigpa students, maybe Tenzin Palmo should make a discount so the students don’t have an overcost for the London subway ticket. ; )
    
    I agree with you that the tone of Mary’s letter and the judgment involved was not appropriate. Personally, I have sent a respectful letter with accurate facts about OTC declarations and I have received no answer.
    - 15
      
      tenpel on November 4, 2017 at 9:22 pm
      Reply
      
      The question is what Tenzin Palmo means with that sentence. It could mean that it has been addressed (which is true). She might miss the point that Rigpa management and the inner circle enabled much the abuse and there is responsibility on that side and that Rigpa seems to be on the way to once again brush things under the carpet or to delude from the facts by euphemistic dharma language. However, to take one sentence out of the whole reply seems also not to be fair. So, lets quote her in full:
      
      Jetsunma Tenzin Palmo:
      
      Thank you for your letter, though perhaps your outrage seems rather extreme, especially since we do not even know each other. In fact, my position concerning the Rigpa organization is that although Sogyal Rinpoche himself has an unsavoury reputation which is certainly a disgrace to Tibetan Buddhism, yet this does not turn his students into degenerates nor his dharma organisation into a ‘violent, abusive, coercive cult’. That designation is more suitable for the Shugden movement. The Rigpa students whom I know seem nice people with a good knowledge of the Dharma and sincere aspirations. The Rigpa organisation have done a splendid work in inviting many great Lamas to the West and introducing thousands of people to authentic Buddhist teachings. I have no contention at all with the Rigpa centres and therefore no hesitation in accepting their invitation to speak there. Since the Rigpa centres are passing through a challenging period right now, it is certainly not my intention to add to their troubles by refusing their kind invitation. In fact, I would rather demonstrate empathy with their painful situation. Nowadays the situation of Sogyal Rinpoche has already been dealt with. Must we persecute his followers too? One has to make a separation between the conduct of the teacher and the students. They cannot be tarred with the same brush. The unethical conduct of Sogyal Rinpoche has been known for many years, as you well know, having been an active part of a campaign to discredit him since at least 2011.
      
      Mary: “And this is the reply I received after asking permission to post her message here:”
      
      Jetsunma Tenzin Palmo:
      
      Well, you can put my response on that Facebook if you so wish, but please let this dialogue end there. I have no wish to be embroiled in endless accusations and recriminations. This Sogyal issue is not my concern so please do not involve me from now on. In fact since you are entrenched in your views nurtured through the years and nothing is likely to change them, what meaningful exchange is possible? My view, in brief, is that while the ethical misconduct of Sogyal Rinpoche and certain other lamas is disgraceful and needs to be stopped, nonetheless where possible their communities should be helped and allowed time to heal. We also need to remember the good as well as the harm that such authority figures have contributed. Many are skilled teachers and have benefited so many. Even if the pot is tarnished it can still hold nectar.
      
      Did you mean, you wrote to Tenzin Palmo with respect o OKC but you didn’t get an answer?
      - 16
        
        French observer on November 4, 2017 at 9:56 pm
        Reply
        
        “Nowadays the situation of Sogyal Rinpoche has already been dealt with”. Except the announcement from Sogyal Rinpoche that he took his retirement from the spiritual leadership, I am not aware that the situation has been dealt with. Quite the contrary in fact.
        
        So, let’s be transparent. Here is the letter I have sent to Tenzin Palmo following the advice of Mathilda on October, 26:
        
        Dear Venerable Jetsunma Tenzin Palmo,
        
        We have an important message to convey to H.E. the 9th Khamtrul Rinpoche about his planned visit next November to Rigpa centres in France.
        
        One of your students has suggested that you may be a good intermediary as your position on ethics is very clear and considering your special connection to Rinpoche.
        
        We have prepared a letter to Rinpoche describing the facts. Could you transmit this letter to Rinpoche? Or in case you find this letter not the best way to communicate, could you convey the message to His Eminence so we can get a fast answer?
        
        We take the opportunity to thank you for the inspiration you have given us during all those years for our practice,
        
        Respectfully and with warm wishes,
        
        The letter to Khamtrul Rinpoche:
        
        Dear Kyabjé Khamtrul Rinpoche,
        
        You are planning a visit to Rigpa Paris on November 22. We would to like to inform you about the following:
        – Rigpa France and Lerab Ling have been suspended from the French Buddhist Union (UBF) on August 3d 2017.
        – The independent investigation consultation by a neutral third party into the various allegations that have been made about Sogyal Rinpoche announced by Rigpa on August 11, 2017 has still not started.
        – The current teachings within Rigpa justify physical abuses by Vajra teachers on their students and the non-respect of Buddhist ethics. On last October 18, in the same Rigpa Paris center you are planning to visit, a lama (Orgyen Tobgyal Rinpoche) has answered the following to Rigpa students questions:
        “How to leave a master?
        You need a master to reach enlightenment. We don’t have this teaching on how to abandon a teacher in the Tibetan tradition.
        
        About beating. Is it appropriate or not?
        There is no Tibetan, European or Indian vajrayana. Vajrayana is vajrayana. Inconceivable trust and wisdom of the great masters. When a lama has mastered a great primordial wisdom, everything he does is for the benefit of sentient beings. Such great beings, whether it corresponds to western ideas or not, if they kill someone, no problem. The back scratcher thumps? I don’t find anything extraordinary. There are countless stories of students who gained realization for being beaten. cf: the benefit of being cut with knives. Some masters fired, used their rifles to teach. Jamyang Khyentse Chökyi Lodrö has beaten a lot of people. He did that to remove obstacles, to bring blessings. They had immense devotion and pure samaya.
        Penor Rinpoche walked into a room and beat all the people who had come to receive empowerment. Blood flooded from their heads. After taking 6 steps, there was no blood left.
        
        Why did he strike her on that day?
        Ask Sogyal Rinpoche. Beating hard increases wisdom. It seems you don’t have that tradition in Europe.”
        
        Considering the current situation, we request your Eminence to consider the possibility of cancelling your visit to Rigpa or make a public statement about the role of ethics in the Vajrayana and whether a Vajra Master can beat his students. Especially knowing that violence from a teacher is illegal in Europe. Maybe the most beneficial solution would be that you address clearly in your teachings at Rigpa the subject of Buddhist ethics, whether a Vajra Master can beat a student nowadays in Europe and the importance of the Boddhisatva vow in Vajrayana.
        
        We hope for a fast answer to this mail as we are preparing currently to launch a petition against Buddhist lamas visiting and supporting Rigpa centers as long as Rigpa administration doesn’t hold to its public commitments.
        
        Respectfully and with warm wishes,
        
        17
        
        tenpel on November 4, 2017 at 10:30 pm
        Reply
        
        Thank you for sharing and writing the letter, French observer.
        
        Sad, that she didn’t answer it.
        
        18
        
        matilda7 on November 6, 2017 at 6:38 am
        Reply
        
        Hi French Observer, this is important work you’re doing and it would be a shame if you didn’t get an answer just cos it never reached the intended recipients. Of course i have no way of knowing if that’s the case but i’m wondering whether you’re aware of this email address which someone put up on Open Buddhism: dgltenzinpalmo@yahoo.com
        
        Perhaps that has more chance of reaching her directly. Did you stick a read receipt on the last one? Helps to focus the recipient’s mind when that little box springs up. And you might consider mailing the letter as well, possibly even by registered mail.
        
        I make these suggestions cos you just never know in these situations whether it’s a deliberate snub or whether the correspondence just hasn’t reached the right people.
        
        There could be another explanation. Tp and Khamtrul Rinpoche are in different locations (a few k apart, I only knew TP before she built the nunnery) so she might need to wait till she is able to run this stuff by him.
        
        In which case you might want to consider sending the letter intended for Khamtrul separately, and possibly by mail to Tashi Jong (hard to get the correct postal address, these days neither Khamtrul or the settlement have websites, the monastery does, some teachers have email address but not Khamtrul and no PO address
        .http://khamgardrukcollege.org/contact-us But here’s what google is throwing up for a postal address and it’s probably sufficient:
        Tashigong, Himachal Pradesh 172114, India
        Tashi Jong Khampagar Monastery, Address
        
        So that info is just in case you think it’s worth giving it a second shot. Cheers
        
        19
        
        French observer on November 6, 2017 at 1:51 pm
        Reply
        
        Hi @matilda7, yes I have already sent the mail to Tenzin Palmo at different addresses. Thanks for the reference of Khamgardrukcollege, I have just forwarded it also there and to several other mailboxes.
        
        Sure, it would be nice to receive an answer or a receipt confirmation but we don’t know them personally and they may not be ready to make some further public statements. Anyway, nothing can never undermine my deep respect and admiration for the practice journey of Tenzin Palmo and the Tokdens.
        
        I think the most important was to provide them with some information they were maybe missing. We can only try to create the best causes and conditions…
        
        Maybe, we have also to realize that the visiting Masters have the financial responsibility to sustain their own communities and they won’t never confront directly the situation. Rigpa is such a strong cash cow and powerful distribution network to western practitioners.
        
        If Rigpa organization wanted to solve its own problems, it would be so easy. Just inviting the Dalai Lama or Mingyur Rinpoche for one teaching, it would be all solved. Clearly, they don’t want despite the fact that the Dalai Lama may be the last living master of Sogyal Rinpoche and there is still his photo as a Master in the Rigpa centers.
        
        Once Rigpa students are fully informed of the facts and situation, ultimately it is their choice to go to those centers. It is just not correct to lie to them as Rigpa management still do for the time being.
        
        20
        
        Joanne on November 6, 2017 at 9:46 pm
        
        French Observer, your observation about HHDL being the last living teacher of SL is significant. According to MR, teachers and students are the only people directed to speak out about a lamas behavior. In that context, I suspect that HHDL has spoken to SL privately more than once in the past.
        
        Also, in that context, I think there is a reluctance from lamas to make their statements– and boycotting is a statement.
        
        Also, people do know that the list of lamas agreeing to teach at Rigpa next year is very long? Are we intending to write letters to them all? Here’s the quote from What Now about the contents of an email sent to all Rigpa students:
        
        “They list the names of Lamas that have agreed to teach for Rigpa. Do these lamas realise that in Western eyes this indicates their support for a lama accused of abuse and for an organisation that allowed unethical behaviour to flourish in the name of dharma? These teachers need to make some statement about where they stand on the issue of abuse of power in Tibetan Buddhism if they are to retain any integrity in the eyes of Westerners. Sadly, the list includes reputable and excellent teachers: Dzongsar Khyentse Rinpoche, Jetsun Khandro Rinpoche, Dzigar Kongrul Rinpoche, Tsoknyi Rinpoche, OT Rinpoche, Ringu Tulku Rinpoche and Khenchen Pema Sherab. Notably absent are Mingyur Rinpoche and His Holiness the Dalia Lama. I’m left hoping that at least some of them will actually address the issue, rather than continue as if it doesn’t exist.”
      - 21
        
        tenpel on November 5, 2017 at 4:59 pm
        Reply
        
        I think for the sake of completeness and that readers can make up their own mind we need to add the letter to Jetsunma by Mary:
        
        Dear Ani-la,
        I admired and respected you for many years. We have mutual friends and a mutual appreciation of Tibetan Buddhism.
        
        I have now sadly lost all respect for you since seeing that you have agreed to teach at Rigpa London.
        
        There are no justifications for this. You must be aware that Rigpa is a violent, abusive, coercive cult and that it needs to be consigned to the dustbin of history.
        
        It seems that Tibetan lamas more concerned with cash flow than moral and ethical values are circling the wagons around the despicable Sogyal Lakar. To see you as one of them drives a kitchen knife into the heart centre of my commitment to the dharma. Shame on you!
        
        These polemics and accusations the going into extremes doesn’t lead us anywhere to the wholesome. Sadly, it seems, Dzongzar Khyentse Rinpoche adds to the fuel:
        
        There have been many inquiries about the upcoming Rigdzin Sogdrup and Dorje Nyingpo empowerments at Tashiding in West Sikkim on 16-22 November. Since those are treasure teachings in the Nyingma tradition revealed by Lhatsun Namkha Jigme, they are certainly tantric teachings.
        
        Since these teachings will be conferred by a Tibetan “feudalist” who promotes “rape culture”, whom Loppon Yudron Wangmo considers to be “disrespectful to women”, and whom Lama Tsultrim Allione, founder of Tara Mandala finds “disgusting and disrespectful unfortunately not surprising and definitely not funny,” I strongly urge you, for your own sake, not to come to Sikkim. As one author writes: These “lamaist teachings” are just “an androcentric, misogynistic cult, not a legitimate religion. Lama Dzongsar has just hammered another nail in their own coffins.”
        
        In the words of author Ian Baker: “If enlightenment is arriving at a stranger’s door in a G-string and with a live fish protruding from your mouth, as Dzongsar Khyentse Rinpoche amusingly implies, maybe we are better off with the 18th century Western ‘Enlightenment’ that overthrew the tyranny of religious institutions and opened a new era of intellectual inquiry and scientific discovery.”
        
        Discoveries which, I might add, have ushered in our present Golden Age of ecological, political and psychological glory in the west.
        
        In sum, as these and many other notable commentators make clear, it is increasingly self-evident that tantric teachings are for backward, misogynist, male chauvinist, narrow-minded Tibetans, and I therefore strongly discourage people from attending the upcoming Sikkim teachings.
        
        Aside from these important considerations, you should also know that west Sikkim is remote, hard to reach, and with minimal facilities, housing or amenities like medical care.
        
        Cynicism or perpetuating the wheel of polemics doesn’t enlighten anybody …
        Though it is interesting to see, that DJKR seems to note what some people think of him, rather than quoting the extremes, why not picking up reasonable criticism and reflecting on it?
        
        Maybe its all too heated now.
        
        22
        
        Joanne on November 6, 2017 at 2:00 am
        Reply
        
        Yes, it does seem sadly too heated now. The comments on FB from Western students are not helpful either. While it could be really helpful to have open discussions about east-west cultural misunderstandings, the current rhetoric is going in the opposite direction. I find it really hard to have such a heated, disparaging statement made in the context of announcing that he is giving a tantric initiation. How does that work for people’s trust in the Vajrayana?
        
        23
        
        tenpel on November 6, 2017 at 10:36 am
        
        The combination of announcing highest teachings with the attacking of some westerners or what they’ve said about himself I found also unfortunately. May he be well.
        
        24
        
        tenpel on November 8, 2017 at 1:03 am
        
        This interview with the Tibetan psychologist, Lobsang Rabgay (a practicing clinical psychologist and adjunct assistant professor at the University of California, Los Angeles who was a Tibetan Buddhist monk for 18 years and formerly served as the Dalai Lama’s deputy secretary and English-language interpreter) might be able to build some bridges between Tibetan culture and Western culture where at the moment misunderstandings on both sides seem to prevail when it comes to the abuse of power and sexual abuse:
        https://tricycle.org/magazine/what-went-wrong-tibetan-sex-abuse/
        
        I think we must stop that wheel of cross cultural confusion on both sides (Westerners and Tibetans) by putting ourselves in the shoes of the other side and by opening up for our own cross cultural ignorance and the sufferings it creates for ourselves and others. This article (as well as that of Katy Butler or Joseph Loizzo might form useful bridges we could use.)
        
        Bridging cross cultural misunderstandings and confusion, open up to the suffering or others, isn’t this the activity of Chenrezig, the Buddha of compassion? Thangtong Gyalpo is famous among Tibetans for having built thousands of iron bridges in Tibet where it was hard for people to reach and to meet each other. I think, we need nowadays bridges between cultures in order to really reach, meet and understand each other.
        
        25
        
        tenpel on November 11, 2017 at 2:19 pm
        
        Here is another article which seems to make a good read and to be helpful and informative. Sadly, Tricycle has hid it behind a paywall…
        https://tricycle.org/magazine/after-your-teacher-crosses-line/
        
        26
        
        tenpel on November 13, 2017 at 9:43 pm
        Reply
        
        I think this is a pretty fair comment on Dzongsar Khyentse Rinpoche’s “Sex contract” – which I and others find extremely insensitive, compassionate-less, unwise and unethical in light of the real harm sexual abuse and the abuse of power by Tibetan Vajrayana lamas – such as Sogyal Lakar – have caused for the faithful seekers. (The harm includes trauma, ending in psychiatry for some, or giving up dharma altogether.)
        
        Calling Out the Guru from Afar: Dzongsar Khyentse’s ‘Sex Contract’ and the Subsequent Backlash from the Buddhist Community – Erik Jampa Andersson
    - 27
      
      Stardust on November 4, 2017 at 9:36 pm
      Reply
      
      It seems to me all teachers teaching in Rigpa centres should embolish their fatalisme to actually be of genuine support otherwise it will be another reconsilidation of fatalisme. That does not deny that one could enjoy her teaching and that she has depth of Dharma understanding. But it is the culture of looking away that is not helpfull.
    - 28
      
      Stardust on November 4, 2017 at 10:25 pm
      Reply
      
      I suppose one gets fed up with writing coy and nice letters.
      - 29
        
        matilda7 on November 6, 2017 at 9:09 pm
        Reply
        
        Stardust, there’s no need to be coy about the Rigpa situation, that would be just as counter-productive as a hostile letter. IMO, French observer has struck the right balance, while his communications are confined largely to one aspect of the controversy – the beatings.
  - 30
    
    tenpel on May 19, 2018 at 4:44 pm
    Reply
    
    There are news with respect to the Thich Thien Son case: SPIEGEL wrote a main article in their new magazine. Its also mentioned in the editorial. The article is very good and at best it causes a new investigation (hopefully) by the state prosecutor.
    
    The extensive article was published today in the print edition. The digital edition can be purchased online: https://magazin.spiegel.de/SP/2018/21/
    
    A type of a longer teaser of the article can be read here at SPON:
    http://www.spiegel.de/panorama/justiz/frankfurt-buddhistischer-abt-soll-klosterschueler-sexuell-belaestigt-haben-a-1208449.html
    
    Der Artikel im Spiegel heißt »Buddhas Irrweg«, Untertitel »Missbrauch Ein buddhistischer Abt aus Frankfurt am Main versprach Erleuchtung – und verging sich unter diesem Vorwand offenbar an seinen Klosterschülern.« Der Teaser in der »Hausmitteilung« (Editorial) sagt: »Auch im Buddhismus geschieht Unheiliges: Der Abt Thich Thien Son versprach in hessischen Klöstern über Jahre Erleuchtung – und soll unter diesem Vorwand Klosterschüler sexuell belästigt haben. Ann-Katrin Müller und Anna Sawerthal redeten mit Betroffenen und mit Zeugen eines Gesprächs, bei dem der Abt Sexualkontakte eingeräumt haben soll. Alle Ermittlungen gegen ihn wurden allerdings eingestellt. Die Erinnerungen der Betroffenen seien nicht konkret genug und die Aussagen nicht konstant gewesen. Müller war verblüfft, dass die Betroffenen den Abt immer noch verteidigen: ›Alle haben erst mal betont, was für ein talentierter Mann er sei und wie er ihnen geholfen habe; dabei hat er sie traumatisiert.‹«
    
    See also:
    https://buddhistische-ordensgemeinschaft.de/dbo_mitteilung-02-2011.htm
    http://blog.buddhistische-sekten.de/der-fall-des-zen-meisters-thich-thien-son/
31

tuttifrutti on November 5, 2017 at 11:00 pm
Reply

Will Rigpa be added to this list?

https://www.pri.org/stories/2014-07-12/french-want-make-society-safe-religion-banning-so-called-cults
32

tuttifrutti on November 5, 2017 at 11:06 pm
Reply

But in one corner of spiritual life, the French state does more than maintain the secular dress code: it actively investigates and prosecutes groups it considers a threat to the state as cults. That includes Jehovah’s Witnesses, Scientologists and many forms of Pentacostal Protestantism that are also perfectly acceptable in the US. Some 300 groups are listed by the French state as displaying “cult-like tendencies,” such as manipulating people who are mentally weak, separating members from their biological families or demanding too much money, just to name a few.
33

Joanne on November 6, 2017 at 11:26 pm
Reply

Here is what the eight signatories have planned to address the list of teachers committed to teaching at Rigpa centers, quoted from What Now:

Some members of the What Now? group are working on a respectful letter to be sent to all the visiting teachers. It will include the letter to the 8 and a copy of Mingyur RInpoche’s article and HH’s comments from the conference in Dharamsala in 1993 (and perhaps Mattieu Ricard’s statement). The aim is to make sure they are fully informed, that they know that acceptance to teach in Rigpa along with silence on the matter makes them look as though they support that behaviour in a lama, and to ask them to make a statement on how they feel about ethical behaviour by Vajrayana masters and to teach in a way that will assist the students to cope with the issues. We can’t tell them what to say, but we can ask them to address it. To make their position clear. Then people can decide whether or not that teacher is someone they want to take teachings from.

With silence we assume the worst, if they speak up, at least we know where we stand. If all teachers in Rigpa think S’s behaviour is/was acceptable, then at least we will know, then people can make up their own mind with all the facts at hand. At the moment, they just don’t know where these lamas stand. This we can ask; to ask them not to teach in an organisation that has brought a lot of benefit to a lot of people is too much, I think. It indicates a desire to see Rigpa fail instead of become healthy. What we want is for these teachers to assist in it’s healing. The people still inside Rigpa need their help, and if they get more of OT’s sort of retoric then so be it. We can warn people away then.

I really don’t think having more of that will help Rigpa, but at least OT and NR have shown their true colours. As has JP. Not wanting to have anything to do with it is a very Tibetan way of handling the situation. Only information and education can change that, and communication if it is to be effective must be based on mutual respect. Us showing that is vital if we are to be heard.

Of course, you can write whatever you want personally, but you don’t have to arrange anything as we are doing that.”
- 34
  
  matilda7 on November 7, 2017 at 2:15 am
  Reply
  
  Joanne, whereabouts on What Now is your above post? I can’t locate it.
  - 35
    
    Joanne on November 8, 2017 at 8:06 am
    Reply
    
    Matilda, It’s about 18 comments up from the end of the Sweet Words with Barbed…. post.
36

Soenam on November 7, 2017 at 1:07 am
Reply

Firstly I would like to say how refreshing it is to see Dzongsar Khyentse being so openly honest at long last.

Secondly, on the issue of Tenzin Palmo, I am in complete agreement with Mary Finnigan on this issue – I can see no possible justification for Tenzin’s tacitly supporting this corrupt and abusive organisation by agreeing to teach there – there is certainly no shortage of Dharma centres, bookshops, or even online access to plentiful Buddhist resources in Europe, and so no one would be deprived by her refusal to teach at Rigpa, or even her choosing other, less controversial venues.

I can understand why football supporters might be loathe, upon the collapse of their club, to switch to supporting a rival team, but to see Dharma practitioners acting in this way suggests their time would be better spent going to watch football.
37

Luce on November 7, 2017 at 12:16 pm
Reply

The big problem is that almost all the attention concerning abuses by Buddhist teachers is driven now mainly towards SL, and his surrounding.

Most of the people concerned by the problem, and who try to improve the situation don’t really see it as a global problem (except people like Stephen Batchelor). There are so many other abuses in other Tibetan Buddhist organizations ; it follows the same pattern than any other religion, in fact.

If some Rigpa students leave the Rigpa organization to fall in the hands of other abusers in an other Buddhist center, what will be the benefit ?
SL was doing openly what others do in a hidden way. I find him event more honest than the others : at least openly unethical.

Victims don’t speak, because they are threatened ; because when they do it, nobody believe them ; because they can be accused of calumny and prosecuted ; because they are isolated, poor, vulnerable, broken…
Ten years ago I wrote to HHDL, to respectfully denounce the feudal system in the Buddha Dharma and wrong doing of some Lamas… finally he reacts.

So if the people in charge, if the Lamas themselves, the close disciples, don’t do anything, this is sure there will be a split in the Buddha sangha around the world (it’s already in process or done), a hidden one, but a very painful and dangerous one. From one side the righteous who will benefit of all kind of teachings, help and consideration, from the other side the rejected, the outcasts.

Some of the latter can join a honest Lama and a good organization (sometimes after a lot of difficulties), or go on their Buddhist practice by themselves (if enough independent) but not all. Some are lost, to much broken (I saw some testimonies by video). And it’s a lost for the Tibetan Buddhism. I feel deeply sorry for them.
38

Rose on November 8, 2017 at 7:14 am
Reply

Insightful, compassionate comment Luce. I tried to expose something in DKR sangha, Siddhartha’s Intent, which was harming students (and continues to do so) and was given the brush off. It was my view that bringing the issue up up to prevent further harm would be beneficial. However, not only was the problem denied and downplayed by sangha, but Rinpoche himself shut me down. I stood firm by my morality as could not lie to myself and pretend it was ok. I had to walk away and didn’t have the company of others to share the journey.
There is certainly confusion, hurt, disbelief and the fear of breaking samaya to work through before moving on and then speaking out. However, in light of DKR support of SL over the years and his recent public comments, I feel it may be now right to speak up, not cover up. Whilst my relationship to Rinpoche bore much good fruit, it would be difficult to say the benefit outweighed the harm…..
At the end of the day we have to make a decision to stay or leave and it must be a decision we can live with.
- 39
  
  matilda7 on November 9, 2017 at 11:23 am
  Reply
  
  Rose, Luce, maybe you have some insights into why DKR has become so opinionated and borderline-unhinged? I only knew him a very long time ago.
40

Luce on November 8, 2017 at 9:15 am
Reply

You are very brave Rose to speak out. I witnessed in Bir how DKR can put down people he thinks are contradicting him. He can be very unfair.
Reading your message, and the new messages above (as well as the Facebook group Open Buddhism, and What now blog etc ), I believe that it would be very important to have a better understanding of the Tibetan Buddhism Groups’ dynamics, not only for “bridging cross cultural misunderstandings and confusion” which is important and will take time ; but also to prevent further victims, in a short term.
41

concerned on November 8, 2017 at 11:58 pm
Reply

An earlier commenter on one of the posts said that years ago she went to DKR for help and advice around the SL abuse and he told her to keep quiet. Did anyone else catch that post? What kind of person advises a woman to keep quiet when it comes to abuse? These are supposed to be bodhisattvas.

And with this last comment on Facebook it seems evident he is extremely insecure and cannot take it when he’s not adored. It goes back to the huge Tibetan and Bhutanese male ego (and small male parts). What a pity. He can join the likes of Trump tweeting out like a child.
- 42
  
  tenpel on November 9, 2017 at 4:17 pm
  Reply
  
  Thank you, I didn’t catch that comment, can you say where it is?
  
  I mean criticism where criticism is due but still I think its also important to put ourselves in the shoes of others and trying to understand them. This enables a more informed and more compassionate perspective. Its easy to condemn others. It is far harder to understand others.
  - 43
    
    matilda7 on November 10, 2017 at 12:59 am
    Reply
    
    Tenpel, it was on one of the earlier What Now threads. Perhaps elsewhere as well but that’s my recollection. Also, you’d be aware that VB has oft-mentioned that TN gave her a similar instruction, back in the day. Hope that’s not too cryptic!
44

Rose on November 9, 2017 at 9:06 am
Reply

Thankyou Luce.
I found the article Tenpel posted the link to above, of the interview with the Tibetan psychologist very helpful, covering many important points.
Unfortunately I am not on Facebook so not aware of others with specific issues with DKR – but surely it is time the skeletons in the closets were exposed across all Tibetan Buddhist sanghas?
45

Friend on November 10, 2017 at 9:06 am
Reply

DJKR post on FB is quite childish and sadly disapointing for a Lama of that supposed level…seeming as if extremly offended in a mundane and ethnical way , with low level spiritual arguments.

I read “A Saint in Seattle” (Dezhung R. Biography) long time ago and was surprised that he was not in a hurry to accept DJKR demands of transmission of profund teachings, even beeing a disciple of the late DKCL. Now i wonder if he had doubts on DKR real abiliy and skillfulness in tantric matters and lucid compassion.

When DKR writtes that he thinks C.Trungpa R. was the Lama who understood the best westeners…when you see SL model was CTR, it’s difficult for many westeners to follow him on that position too. Good Luck DJKR in your remote area in Sikkhim, and why not going in a long period retreat? 🙂
- 46
  
  Soenam on November 10, 2017 at 12:42 pm
  Reply
  
  I guess I’m really not understanding the resistance to Dzongsar’s facebook post here – these are tantric empowerments, not teachings, and as such they represent the superstitious, “religious” aspect of Tibetan culture, so when he says that they are for, “backward, misogynist, male chauvinist, narrow-minded Tibetans” , then personally, I am in 100% agreement with him.
  - 47
    
    tenpel on November 10, 2017 at 1:22 pm
    Reply
    
    I think he didn’t mean that literally but cynically.
    - 48
      
      Soenam on November 10, 2017 at 1:49 pm
      Reply
      
      I wouldn’t want to speculate in my imagination about what may or may not be present in his imagination – the fact that sticking to the actual words written would appear to result in a statement which is fairly accurate is sufficient for me.
      - 49
        
        tenpel on November 10, 2017 at 2:29 pm
        Reply
        
        Interesting. Thank you!
        
        50
        
        Soenam on November 10, 2017 at 2:56 pm
        Reply
        
        maybe to give some perspective to this – I have heard from a couple of high level masters that they are always giving transmission during the explanations and instructions, but that often, members of the audience can feel disappointed if there is no ‘magical’ incantation and touching of the crown with sacred objects.
        
        this reflects two contrasting views here – the first that the power of the practice lies with the understanding and insight gained from actually applying it – the second, with the idea of needing empowerment coming from outside, which obviously reinforces a power differential.
        
        it is perhaps ironic that DZKR is trying to be ironic himself, without seeing the irony of making this statement in regard to an empowerment.
  - 51
    
    matilda7 on November 10, 2017 at 8:26 pm
    Reply
    
    Soenam, the feedback DKR received about being backward, misogynistic etc was in response to his pathetic, sleazy pseudo-legal attempt at humour. Students of Tibetan Buddhism don’t generally have a problem with initiations and can get beyond the trappings of superstition and feudalism that one might associate with Tibetan religious practices.
    - 52
      
      Soenam on November 11, 2017 at 2:26 am
      Reply
      
      Thanks Matilda, I still find your phrase “pseudo-legal” somewhat less than transparent to my understanding of his post – I guess I am missing some subtleties in the interpretation.
      
      As regards your second sentence, it seems to me that f it really were that simple then I suspect that we wouldn’t be having this dialogue. My personal experience is of talking to many ‘western’ students who feel disempowered and who slot themselves neatly into the hierarchical structure found in many sanghas. I myself was once told off for proposing to speak to a rinpoche – “oh, you cannot just go up and talk to him, no one does that.”
      
      It seems to me that the formal, ceremonial, ritualised aspect of proceedings does in fact appeal to many – and I have also observed in many sanghas that the lama symbolically occupies a rather fatherly role as an authority figure – the holder of some special kind of knowledge, where, even if one has listened, practised, and comprehended the teachings, one must never actually say so – the standard response to this that you have committed some kind of hubris, you must’ve misunderstood something, you are simply fantasising and your “realisation” isn’t “real”.
      
      The only real ‘rational’ alternative to this is someone like Stephen Batchelor, who re-frames the entire system from an individualist standpoint, and thereby misses the wider context – he hasn’t really “gone beyond” at all, but rather taken a step back towards rationalism.
      
      To give an overview here – our current western culture seems very much based upon the two traditions of rationalism and romanticism which, in regard to Tibetan Buddhism, display themselves in these two ways – either with a mystified esoteric approach or a rationalistic intellectual distance, neither of which seem to me to fully meet the criteria of “going beyond”.
53

matilda7 on November 10, 2017 at 11:25 pm
Reply

My above is a response to Soenam’s first comment re DKR: number 43.
54

Friend on November 11, 2017 at 9:17 am
Reply

We’ll see if DKR will take over from SL at Rigpa when comming back from his remote feudal and medical desert for a more comfortable situation…or so-called “projection” 🙂

The Tulku Steven Seagal found by Penor R. is now accused by 3 women of sexual harassment !
Will he say too that it was crazy wisdom in action, and that westeners don’t understand tantric path , breaking samayas as usual. He could also refer to OTR’s famous and clever advice “Hard beating increases wisdom”.

It’s sadly not a joke and i only hope that the good karma of people will permit to kind and authentic incarnations to manifest, although i have a big doubt on this. For example, Mahasiddha Virupa appeared in a dream to Gatön Ngawang Lepa R. saying he won’t come back more than two more times because the Doctrine was going to collapse in our present time.
55

matilda7 on November 11, 2017 at 9:25 am
Reply

Soenam, by “pseudo-legal”, i simply meant it’s not an actual legal doc is it? It’s fake, pretend, much like a bag you might pick up in a store and checking to see whether it’s genuine leather, the label tells you it’s faux leather!

As for the rest of it, you are obviously thinking about the path quite deeply. Speaking for myself, all i can say at this point is that i’m having to review my former esteem and respect for certain Lamas (and i don’t even mean SR). That includes a former belief that many high Lamas were close to being 10th level Bodhisattvas. Perhaps some are more like half way along the Bodhisattva continuum. Not that i have any means to judge, apart from assessing their behaviour from my deluded mundane perspective. Cheers.
- 56
  
  Soenam on November 11, 2017 at 1:11 pm
  Reply
  
  Thanks for clarifying Matilda.
  
  Having no means to judge is a very auspicious sign.
  
  Kind regards and best wishes in your practice.
57

tenpel on November 11, 2017 at 12:56 pm
Reply

My respect for the honesty and for the open, well reflected acknowledgment of the wrong doings / abuse of power of this man:

http://m.spiegel.de/panorama/leute/a-1177515.html

https://mobile.nytimes.com/2017/11/10/arts/television/louis-ck-statement.html?referer=http://m.spiegel.de/panorama/leute/a-1177515.html
- 58
  
  Luce on November 12, 2017 at 9:43 am
  Reply
  
  Great apologize and great introspection.
  ” The power I had over these women is that they admired me. ”
  …
  ” I also took advantage of the fact that I was widely admired in my and their community, which disabled them from sharing their story and brought hardship to them when they tried because people who look up to me didn’t want to hear it.”
59

tenpel on November 12, 2017 at 10:08 pm
Reply

Malcolm Smith “liberated the article” on Facebook:

How to Heal After Your Teacher Crosses the Line

By Miles Neale, PhD

Here are some recommendations from contemplative psychotherapy for working with transgressions by or painful break with a spiritual teacher while avoiding overidealization, shame, or blame.

Begin by establishing safety and inviting self-compassion; then cultivate discernment and insight; and finally embody realistic compassion for others. Getting the progression right avoids spiritual bypassing.

1. Don’t abandon yourself.

The Buddha recommended that we defer to our own experience after a full and critical evaluation of any teacher and teaching. If your intuition tells you something is off, is wrong, or is hurtful, acknowledge and trust that—even (and especially) when no one else will. Be your own advocate. Devotion or allegiance shouldn’t override common sense. The purpose of the student-teacher relationship is to empower the nascent guru within you, and this includes developing your ability to recognize contradictory and uncomfortable feelings. After a violation, it’s important to establish a safe distance, honor your pain with self-compassion, and then honestly and independently assess the factors and consequences with wise discernment. Finally, when you are ready, speak and embody your truth. If you can’t follow this process on your own, find someone who is neutral, impartial, and trustworthy, such as a counselor, who can help you find the requisite safe space to sort it all out.

2. Recognize that it’s not your fault

Trauma and breaches of trust blindside us. Our knee-jerk reaction is often to assume the burden of responsibility and blame as we try to gain control over an unexpectedly painful situation by attempting to improve or repair it or to vindicate ourselves. If we did our best to evaluate a teacher before committing to the relationship, we are not to blame for having been deceived or taken advantage of. Dependency is not the problem; the problem is human affliction, which is often unconscious and concealed. Self-blame is an internalized second aggressor that can victimize us long after the external damage is done. Self-compassion is like applying first aid to a wound and is the necessary first step to any process of healing.

3. See through appearances

Breaches of trust by a teacher can activate, aggravate, and compound similar past traumatic experiences latent in the psyche. It’s our responsibility to work through the tangle of associations, emotions, and memories by separating the residue of the past from our perceptions and experience in the present. Only after the ground of self-compassion has been established can the wisdom born of self-analysis and critical discernment deepen our process of healing. If analysis is applied too soon, we risk remaining intellectual and detached, thus reinforcing dissociation in a classic spiritual bypass. Compassion alone isn’t penetrating enough to cut through distortions, but compassion must precede wisdom if that wisdom is to be authentic and embodied. Once we connect with and validate our emotional experience sufficiently to regain a more balanced, open perspective, we are better able to see through our own projections. We can then learn from our part of the interaction while holding others accountable to theirs, and ultimately begin to let go of rigid victim-aggressor identifications that connect us in a prison of our own making. The pain of an emotional break with those we admire and love need not define us if we are prepared to experience that pain fully and let it dissipate naturally. We can also cultivate the deep insight that we will always be more than the rubber stamp of any single event, feeling, or belief.

4. Invest your trust wisely

What has been the cost of our determination to never love or trust again following a breach of trust? How have our short-term defense strategies that are designed to keep us safe in the moment actually become long-term automatic mandates that arrest our development and perpetuate worst-case scenarios? How much of our life is compromised because we are unable to heal and trust ourselves and become vulnerable to others once more? If we relied on someone who hurt us and our way of coping is never to let ourselves rely on someone again, we’re left to navigate the vast ocean of life alone—and we won’t make it very far. The answer is not to forgo trust but to learn from our mistakes so that we can trust more wisely.

5. Find compassion

When you’ve come to some deeper self-acceptance and insight, genuine—not forced—compassion for the limitations of spiritual teachers who have violated our trust may arise. This doesn’t negate or make excuses for their mistakes—we must hold people accountable both legally and morally for their harmful actions—but once we have established that it wasn’t our fault and take the appropriate steps, we need to go beyond accountability and try to look at the deeper story behind our teacher’s failure. Remember that we are all struggling with delusion and a fiction, and are all equally deserving of understanding; but don’t conflate the weakness of sympathy with the strength of wise compassion. As sad as they may be, breaches of trust with spiritual teachers can provide us with the necessary compost for healing and awakening. They bring with them an opportunity to find a middle way between immature overreliance, depending on others in the guise of devotion, and a reactionary withdrawal in the guise of bulletproof independence. Between these two extremes lies fertile ground for the development of a mature reliance on others and oneself—one based equally on care and discernment, which creates the kind of interdependence that will allow us to effectively navigate life in a highly social world.
https://tricycle.org/magazine/after-your-teacher-crosses-line/
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Matibhadra on March 11, 2018 at 9:48 pm
Reply

Non-apology, apology or flaunting? Neil Elliot comes to mind.
61

Just to Clarify: What H.H. the Dalai Lama Said About Criticizing a Vajrayana Lama – Tibetan Buddhism – Struggling With Diffi·Cult Issues on March 29, 2018 at 8:18 am
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[…] The Dalai Lama on Abuse by Buddhist Teachers or Gurus October 10, 2017 […]
62

TL on April 14, 2018 at 5:15 pm
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Below Mathew Brensilver speaking on the choice of the board of directors of Against the Stream to suspend their founder from teaching during an investigative process following accusations of sexual misconduct. My sympathy for their conscientious approach and seemingly exemplary ethical policies. Interesting quote from the talk, from Rebecca Traister. ”None of this is simple; none of it is easy; it’s increasingly difficult to parse and to live through. That’s precisely because what we’re picking apart is not some single thread; it’s the knotted weave of inequity that is the very stuff of which our professional and political and social assumptions and institutions are made. Having this conversation as if it’s about sex, and not about equality, involves trauma and pain in its own ways” ” But even with all that pain, a focus on sex also lets us off the hook, permitting us to look away from broader horrors, whole complex systems of disempowerment and economic, professional vulnerability. Understanding the moment, and women’s reaction to it, as only about sex crimes does contribute to a comfortably regressive understanding of women as perpetually passive victims of men’s animal sexuality run amok.” https://youtu.be/tvScXZdGAwk
- 63
  
  Joanne on April 14, 2018 at 11:48 pm
  Reply
  
  Thank you TL, that was a stunning talk! It addressed everything perfectly!
- 64
  
  tenpel on April 15, 2018 at 9:31 pm
  Reply
  
  Thank you TL for this.
  
  Indeed, it’s quite a hard thing to keep the balance between “the accusations of sexual misconduct” against their founder, Noah Levine*, who denies these allegations, and the principle of the assumption of innocence—especially since their founder, Noah Levine, denies the accusations.
  
  The suspension of Noah Levine, are called a “radical action” or “dramatic step”, but as a balance Mathew Brensliver makes transparent what steps the Sangha community took to investigate the case—relying also on external experts—and how they try to do justice to all sides.
  
  Matthew has a good point when he argues, that “our culture and spiritual communities have a kind of long history of erring on the side of the judgment of the man in power, being dismissive of the claims of sexual harm that people alleged”. I agree also when he says, that there is an overdue cultural moment that the “default assumption” of “privileging the claims of a person in power is no longer tenable”.
  
  However, IMO, there is also a great risk to cause damage to Noah Levine if the accusations are not true …, but if they deal carefully with it, this damage should be little if its been found out that the accusations are incorrect.
  
  Lion’s Roar on that case: https://www.lionsroar.com/against-the-stream-to-investigate-allegations-of-sexual-misconduct-by-founding-teacher-noah-levine/
  - 65
    
    TL on April 19, 2018 at 8:24 am
    Reply
    
    I suppose suspension pending an investigative process is not seen not punitive but as precautionary in nature somehow. Mostly maybe as a teachers position involves dealing directly with peoples concerns and is influencial on public opinion.
    - 66
      
      TL on April 19, 2018 at 12:18 pm
      Reply
      
      meant to write: not seen (or meant) ás punitive.
    - 67
      
      tenpel on April 19, 2018 at 1:40 pm
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      Yes. Personally, I think, if you are interested in the well being of others and don’t take it personally and if the allegations seem to have to be taken seriously, a Dharma teacher would welcome a suspension in order to give space for a unbiased and fair investigation, I assume.
      - 68
        
        TL on April 19, 2018 at 6:46 pm
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        Yes indeed. Though no doubth challenging. A buddhist community with an effectively trustworthy ethics, grievance and reconsiliation process in place could furthermore have a much welcome exemplary function.
        
        69
        
        TL on April 19, 2018 at 8:16 pm
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        In the broader buddhist community.
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HH Dalai Lama Comments on the Troubles in Rigpa – Tibetan Buddhism – Struggling With Diffi·Cult Issues on June 20, 2018 at 11:11 pm
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[…] 14, 2017: Question to H.H. the Dalai Lama at the press conference at Tibet House, Frankfurt Transcription: Ursula Richard: Your Holiness, I would like to ask you to […]
71

TL on July 7, 2018 at 8:28 pm
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Noah seems to have deleted his statement concerning the accusation made against him from his FB page. This happened shortly after he resumed teaching within context of Refuge Recovery LA on the 25th of april regardless the ATS not having shared the results of their investigation yet. It seems odd Noah has resumed teaching this way. The most recent communication from the ATS, from the 3rd of april, said ‘’The Board and Teachers’ Council deemed these allegations worthy of investigation and, as is protocol in such cases, Noah was asked to step down from all his teaching duties.’’ ‘’We currently anticipate that the investigative process will be complete in approximately three to four weeks, and a report will be provided by the investigator shortly thereafter. The Grievance Council will then review the report and make recommendations based on the findings. This is the information we can share at this time while maintaining the integrity of the investigative process and respecting all involved in the process. We will let you know if anything in this projected time frame changes.’’
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  tenpel on July 7, 2018 at 10:56 pm
  Reply
  
  Thank you. I am so happy about this refugee recovery program, working with addiction based on the eightfold noble path…
  
  Sadly, the lack of ethics or a lack of inner power to retrain to get corrupted under the influence of power cast shadows on the goodness there is. I hope people reach out, listen and offer help to those been harmed, and that those been harmed, the community and Noah can heal. (In case the allegations are true, which seem to be the case as far as I understand.)
  - 73
    
    TL on July 8, 2018 at 12:03 am
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    There hasn’t been any information given out by the ATS. Noah has denied the allegation. Yes i hope too that people can reach out and help eachother and that the awaited update will bring some clarity. It would be so good if one buddhist organisation would handle allegations in an examplary manner.
    - 74
      
      tenpel on July 8, 2018 at 12:13 am
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      Yes. I saw a video from the management, it seemed to be sincere and good how they dealt with it. They spoke in plural but Noah in singular. So there was obvious a contradiction either in the allegation or the defence …
  - 75
    
    TL on July 8, 2018 at 9:29 am
    Reply
    
    Refuge Recovery seems to not answer to the ATS though, who have not allowed Noah to resume teaching, as far as i can see. RR does not seem to have any policies of their own, i am personally not impressed at all with their course of action.
  - 76
    
    TL on August 20, 2018 at 9:27 am
    Reply
    
    https://engagedharma.net/2018/08/16/jezebel-reports-noah-levine-investigation-ongoing/
77

tenpel on August 19, 2018 at 9:23 pm
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“The Foundation of Buddhist Practice” (2018) by His Holiness the Dalai Lama and Venerable Thubten Chodroen:

HHDL says on p. 122:

On a very advanced level of highest yoga tantra, the joining of the male and female organs is a technique for making the subtlest mind manifest and using it to realize emptiness. Here the physical body is used as a mechanical device for furthering insight. Ordinary lust and uncontrolled emission or orgasm are absent. This union is a method for overcoming ordinary desire. It is not free license to indulge in sexual intercourse with everyone. In the past, in Tibet a practitioner had to demonstrate supernatural powers, such as flying through the sky, to qualify to train in such practice. If the person was a monastic, he or she would disrobe first and then do this practice in a circumspect manner.

And further more on pp. 122-123:

It may happen that an unmarried teacher meets an unmarried student. If the relationship develops in a normal way, with mutual agreement and respect, and they decide to marry, it is fine. These two people treat each other equally, so there is no difference in power or status when deciding to have sexual relations. The teacher is not on a throne then! However, if the teacher is with one student one month and another the next, that is not right. Coercing or forcing sexual contact is wrong. Teachers should not manipulate a student into having a sexual relationship by saying she has the signs of being a ḍākinī or has great Dharma potential, or that having sex with him is a special blessing. Some people who have been sexually abused by Buddhist teachers give up their faith and respect for the Buddha. This makes me very sad.
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Anonymous on May 8, 2019 at 9:25 pm
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There are now public accusations against Dagri Rinpoche, a Rinpoche who teaches within the FPMT:

All what the woman says in the video is true.

The FPMT and the Office of the Dalai Lama know this already for quite a while. It is now of crucial importance for the FPMT to reach out to survivors, to take their voice seriously, to face reality and to offer support without looking down on survivors or expressing pity instead of showing true empathy and compassion.

It looks like the FPMT is switching to a mode of denial and downplaying. This will harm the victims, the FPMT and Buddhism in the West. It will likely also cause more victims because of not setting boundaries properly and not applying proper consequences. Denial and downplaying as “compassionate massage” etc. will put more heavy duty on FPMT because of not acting properly and making their safeguarding policies a hypocritical PR stunt. News in India report a case in a plane, which is also downplayed by FPMT.

The police report of Jakaira can be read here:
https://drive.google.com/drive/folders/1_SEdkbstbZXWFZn5T_-xl3AaDv2OcXZm
79

Anonymous on May 9, 2019 at 12:39 am
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Tibetan Lama Dagri Rinpoche faces “Me Too” allegations – Tibet Sun

By Lobsang Wangyal
McLEOD GANJ, India, 8 May 2019
Senior Tibetan Buddhist teacher Dagri Rinpoche, who had been accused of molestation earlier this month while on a flight from Delhi to Gaggal, is now facing another molestation charge.

On 3 May a woman filed a police complaint stating that Dagri Rinpoche molested her on board Air India flight that day. Gaggal police detained him for enquiries.

The investigations are going on, but the 65-year-old Rinpoche is now said to be out on bail.

Following this incident, Jakaira Perez Valdivia from Spain has come out with a video accusing him of molesting her at his residence at Namgyal Monastery in McLeod Ganj in 2008. At the time she was a Buddhist nun and living in Dharamshala.

In a YouTube video that Valdivia posted on Tuesday, she said that it took a long time for her to come out and tell what had happened because some people tried to convince her that it didn’t happen, or that whatever he did was out of compassion.

She said in the video that she knew of many other women who had been molested by Dagri Rinpoche. She urged them to come forward to tell their stories.

In 2010, Valdivia wrote a four-page declaration detailing the incident, in which she explained that she had approached Rinpoche for blessing and advice for a disk hernia problem so that she could avoid surgery.

Rinpoche invited her to his residence where he asked her to lay down and take off her clothes so that he could perform “some work” on her. Trusting in him as a revered monk, she removed her outer layer of robes.

He gave her an alcoholic drink saying it was a “holy substance”, which he drank several times during the session, also pouring it on her body.

He touched her body, tried to reach her private parts, and pushed his penis against her back all the while she was protecting herself from his actions.

The four-page statement she wrote was given to the Kangra police. Copies were sent to the Dalai Lama’s Office, and also to the Foundation for the Preservation of the Mahayana Tradition (FPMT) as he is one of FPMT’s revered touring teachers.

The Dalai Lama’s office set up a meeting between the two of them, for Dagri Rinpoche to apologise. Valdivia said that since he apologised, she didn’t go to the police. FPMT members said he was trying to give a compassionate massage to her.

Dagri Rinpoche was born in Tibet in 1958 and escaped to India in 1982. He is a reincarnation of a great geshe of Lhasa, Pari Dorje Chang, and holds a Geshe Lharampa degree (equivalent to PhD).

Valdivia concluded her video by saying: “Dharma is about telling the truth.” She called on FPMT to face the truth, asking: “What will you do now?”
80

Will the FPMT Stand by its Code of Ethics? – Tibetan Buddhism – Struggling With Diffi·Cult Issues on May 11, 2019 at 11:10 pm
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[…] The Dalai Lama on Abuse by Buddhist Teachers or Gurus […]
81

On the Road to Healing from Abuse in Buddhism – An Interview with Kata – Tibetan Buddhism – Struggling With Diffi·Cult Issues on November 18, 2019 at 9:11 pm
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[…] The Dalai Lama on Abuse by Buddhist Teachers or Gurus October 10, 2017 […]
82

A Call For Impartial Compassion – Tibetan Buddhism – Struggling With Diffi·Cult Issues on December 9, 2020 at 12:58 am
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[…] The Dalai Lama on Abuse by Buddhist Teachers or Gurus October 10, 2017 […]
83

tenpel on January 11, 2021 at 12:43 am
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EMAIL FROM HIS HOLINESS THE DALAI LAMA’S OFFICE, SENT TO VEN. ROGER KUNSANG [CEO of the FPMT] ON MAY 29, 2019; SUBMITTED TO FAITHTRUST INSTITUTE

Dear Roger,
I am writing to you to restate His Holiness’s stand on spiritual teachers who abuse their position.

The Dalai Lama’s advice on spiritual teachers who abuse their position

First of all, His Holiness advises to check a Guru or teacher’s qualifications carefully and to view him or her as a teacher or lecturer until one is fully convinced that the teacher practices what he / she preaches.

If the teaching is contrary to mainline teachings, the student should be able to take a stand and and not blindly follow that path. Even if the teacher may have done other good things should not keep one silent.

In short, His Holiness advises that when ever exploitation, sexual abuse or any other forms of abuse happens, one should make them public. That’s the only way to stop a teacher’s harmful conduct. Doing so with good motivation is the right way to correct a wrong behaviour – to prevent them from disregarding Buddha’s advice or harming more innocent students.

Chhime R. Chhoekyapa
Secrerary
Office of His Holiness the Dalai Lama
Thekchen Choeling
P.O. McLeod Ganj
Dharamsala 176219
Himachal Pradesh – India

From the Faith Trust Institute report (page 33)

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