The statements refer to current discourses on concepts that are used in Buddhist contexts, on the usages and distortion of terminology, as well as to ethical questions in the context of seminars in centers and of meditation.
Abuse in Tibetan Buddhism: Does Tibetan Buddhism Condone Abuse? by Newland, T., March 17, 2019
http://beyondthetemple.com/does-tibetan-buddhism-condone-abuse/
Carol Merchasin on the Wickwire Holms Report on 6.2.2019, concerning the organisation Shambala International
Failure to make a formal public apology to the injured persons
"Here is a checklist of what should be in an apology:
- Explanation of what went wrong
- Acknowledgment of responsibility
- Declaration of repentance
Here is another rule: Don’t let someone else, especially your criminal lawyer, write it for you. His job is to keep you out of jail. His job is not to help you understand that if you had actually done the six steps above, you probably wouldn’t be in this situation. I am disappointed that no one in a position of authority in Shambhala, certainly not the Sakyong, has ever made an official public apology to the people who were harmed and who had the courage to raise these issues to the community. Remaking the organization can’t happen unless there is a complete reckoning with the past. Apologies are hard work, but it is work that must be done. It cannot be outsourced."
in: https://www.buddhistprojectsunshine.org/single-post/2019/02/05/Reflections-on-the-Wickwire-Holms-Report---A-Message-from-Carol-Merchasin date of retrieval: 6.2.2019
"Here is my dream Shambhala apology which (in my dreams) would be signed by every single leader of Shambhala, past and present: “We are beyond regret that you have experienced trauma at the hands of your spiritual teacher and the organization you trusted and relied on. All of us as leaders of this community have betrayed your trust; we have been complicit not only in seeing and allowing this aggressive behavior to continue, but we also inflicted more pain on you by not listening, by seeking to minimize the harm, by denying this happened, by demeaning you, by labeling you as ‘needy,’ ‘troubled,’ or ‘too ambitious.’ We understand that all of these actions were wrong – not only wrong but done in an attempt to protect ourselves and not you. For all of this we stand before you in breathtaking remorse for the harm we have allowed. In addition to making the changes that must be made to the organization, we intend immediately to begin a program of restitution and repair for each and every one of you who has experienced pain due to our action and lack of action.” I am not holding my breath on this, but still, what would be the harm in sending this aspiration to survivors on this Shambhala Day?"
in: https://www.buddhistprojectsunshine.org/single-post/2019/02/05/Reflections-on-the-Wickwire-Holms-Report---A-Message-from-Carol-Merchasin date of retrieval: 6.2.2019
Lack of investigation into the group management-associated collaborators:
"the scope of the investigation did not include an investigation into who, among Shambhala officers, administrators, teachers and the Sakyong’s personal staff, knew about and were complicit in covering up the Sakyong’s misconduct. Making change is hard and I understand that the IB is working diligently to do that. But you cannot change the organization without a full understanding of what went wrong. Part of what went wrong lies with the Sakyong; but another large part is with a leadership that enabled and covered up his behavior. Without knowing the full extent of that, a lot of activity, committees, and group discussion will feel like movement, but perhaps not in the direction of lasting change. Without a full diagnosis of all the dysfunction, it is unreasonable to expect a cure and healing."
in: https://www.buddhistprojectsunshine.org/single-post/2019/02/05/Reflections-on-the-Wickwire-Holms-Report---A-Message-from-Carol-Merchasin date of retrieval: 6.2.2019
Dealing with Ethical Violations by Buddhist teachers:
"Serious Ethical Violations However, it is another matter altogether when a teacher is committing serious ethical violations. Leaving a teacher on good terms makes sense when the issue is just a matter of fit between teacher and student. When the issue is people being hurt or laws being broken, the situation is different. In that case, the violation of ethical norms needs to be addressed. If physical or sexual abuse has occurred, or there is financial impropriety or other breaches of ethics, it is in the best interest of the students, the community, and ultimately the teacher, to address the issues. Above all, if someone is being harmed, the safety of the victim comes first. This is not a Buddhist principle. This is a basic human value and should never be violated. Physical, sexual, and psychological abuse are not teaching tools. The appropriate response depends on the situation. In some cases, if a teacher has acted inappropriately or harmfully but acknowledges the wrongdoing and commits to avoiding it in the future, then dealing with the matter internally may be adequate. But if there is a long-standing pattern of ethical violations, or if the abuse is extreme, or if the teacher is unwilling to take responsibility, it is appropriate to bring the behavior out into the open. In these circumstances, it is not a breach of samaya to bring painful information to light. Naming destructive behaviors is a necessary step to protect those who are being harmed or who are in danger of being harmed in the future, and to safeguard the health of the community."
in: https://www.lionsroar.com/treat-everyone-as-the-buddha/ date of retrieval: 3.12.2018
"As an American Buddhist, I found the scandals heartbreaking and puzzling. I thought of Buddhism not as a cult but as a 2,500-year-old religion devoted to ending suffering, not causing it. I also knew that many of the teachers involved were not charlatans, but sincere, thoroughly trained spiritual mentors, dedicated to transmitting the Buddhist dharma to the West. As a journalist, I noticed that media coverage of the scandals seemed to reinforce secular America’s deeply held suspicion of all religious impulses. The teachers came across as cynical exploiters; their followers as gullible fools. But having watched and participated in Buddhist communities for more than a decade, I know that these misfortunes are more than a tragic dance between exploitation and naiveté. Their roots lie not in individual villainy, but in cultural misunderstandings and hidden emotional wounds. And all community members, however unconsciously, play a part in them."
in: https://info-buddhism.com/Encountering_the_Shadow_in_Buddhist_America_Katy-Butler.html date of retrieval: 5.12.2018
"Getting a full picture begins with deep listening to all sides. Many teachers who offend will either lie about their conduct or try to deflect responsibility onto others. It is important, therefore, to hear the accounts of survivors and witnesses in detail, if possible. The details often hold key information about the severity of the abuse, the patterns of abuse, and the depth of the harm."
in: https://www.lionsroar.com/breaking-the-silence-on-sexual-misconduct/ date of retrieval: 19.11.2018
Strengthening solidarity and support:
"To those of you who have been closely impacted in this way, I want you to know that we stand with you. We do not take sexual misconduct and abuse lightly. We don’t think it’s a joke. We believe it should and must be called out and that those who have the courage to speak the truth must be supported. Below are some resources we hope you will find helpful in navigating sexual misconduct or abuse in a Buddhist context—whether you are a survivor, an ally, or find yourself standing on the sidelines trying to better understand what all of this means. We will continue to search for ways to shed light on these issues and to support all who have been impacted by them. Keep an eye out for more articles and posts in the months ahead."
in: https://www.lionsroar.com/sexual-misconduct-is-no-joke/ date of retrieval: 19.11.2018
Protection and safety of victims:
"If someone is being harmed, the safety of the victim comes first. This is not a Buddhist principle. This is a basic human value and should never be violated."
in: https://www.lionsroar.com/treat-everyone-as-the-buddha/ date of retrieval: 19.11.2018
Student-teacher relationship in Buddhist contexts and sexuality:
"Around this time Mary Finnigan interviewed the Dalai Lama about the Sogyal lawsuit. “He was very clear about the issue of sexual relations between teachers and disciples”, she says “he condemned it as unacceptable and told me he had advised Sogyal to settle down and ‘take a lawful wife’. “ Sogyal’s response to this was to have an affair with an American woman called Mary-Anne, who became pregnant and gave birth to Sogyal’s son Yeshe. Asked if he would marry Mary-Anne he is said to have replied “that would be a step too far.” Even though by this time Sogyal had been placing the Dalai Lama at the top of his totem for many years, clearly he was not impressed by advice from the boss on his private life. “It was window dressing” says one former Sogyal dakini, “the Dalai Lama blessed the relationship, but Sogyal was never monogamous. One of his other women – Alison — saw herself as the ‘wife’ and she would not have allowed him to stop having sex with her.” There is no doubt that the lawsuit made the Tibetan Buddhist community in the developed world take stock of its situation. Even in 1993, before the lawsuit, a group of western Buddhist teachers held a conference with the Dalai Lama. The statement the emerged from it included these words
“… each student must be encouraged to take responsible measures to confront teachers with unethical aspects of their conduct. If the teacher shows no sign of reform, students should not hesitate to publicise any unethical behaviour of which there is irrefutable evidence. This should be done irrespective of other beneficial aspects of his or her work and of one’s spiritual commitment to that teacher. It should also be made clear in any publicity that such conduct is not in conformity with Buddhist teachings. No matter what level of spiritual attainment a teacher has, or claims to have reached, no person can stand above the norms of ethical conduct.” [...] in 1996 western Buddhist teachers met for the third time with the Dalai Lama and to the dismay of most of them, Sogyal was a high profile presence at the conference, holding forth vehemently about the perils of teaching Vajrayana without ‘authenticity, credentials and training’. “His chutzpah was breathtaking” says the American teacher Yvonne Rand. “We could hardly believe what we were experiencing. It was only our respect for the Dalai Lama that stopped several of us from walking out.”
When asked why Sogyal was allowed to take part, the Dalai Lama’s private office came up with the lame excuse that they had to let all lamas know about the conference so they could attend if they wished. Double standards perpetrated by the Tibetan diaspora headquarters in Dharamsala are becoming increasingly obvious to observers of Tibet, its religion and culture. At the turn of the 21st century the Dalai Lama had probably received hundreds of letters complaining about sexual and financial misbehaviour by Sogyal and other exiled lamas. [...] When asked by Mary Finnigan why Sogyal is usually a guest speaker at events with the Dalai Lama like the Kalachakra Initiation,Chhimed Rigdzin, an official in the Dalai Lama’s private office, responded “we don’t invite him”. Mary Finnigan pointed out that they don’t refuse him either."
in: https://behindthethangkas.wordpress.com/2011/11/20/11-after-the-lawsuit/ date of retrieval: 14.1.2019
"I long believed that by being discreet, I was expressing gratitude to my teacher. I now know, beyond a shadow of a doubt, that speaking up does not ultimately harm the teacher. Rather, silence, secrecy, and passivity harm him, and the community as well. The teacher himself is also a victim of structures of power, isolation, and the shadow. He too is at risk. This is probably not the first time this teacher has offended, nor will it likely be the last. If the pattern is not disrupted — if he is not given the opportunity to reconsider the appropriateness of his actions — it will likely continue with future students. Speaking up will help disrupt the pattern. Not speaking up may leave him and his community in moral danger."
in: https://www.lionsroar.com/advice-for-women-in-a-secret-sexual-relationship-with-their-buddhist-teacher/ date of retrieval: 19.11.2018
Common pattern of shady sides in different groups:
"Now, as the shadow side has come to light, certain common elements within the communities are apparent:
Patterns of denial, shame, secrecy and invasiveness reminiscent of alcoholic and incestuous families.
Soft-pedaling of basic Buddhist precepts against harming others by misusing alcohol and sex.
An unhealthy marriage of Asian hierarchy and American license that distorts the teacher-disciple relationship; and
A tendency, once scandals are uncovered, to either scapegoat the disgraced teachers or blindly deny that anything has changed."
in: https://info-buddhism.com/Encountering_the_Shadow_in_Buddhist_America_Katy-Butler.html date of retrieval: 5.12.2018
The habit of demanding of "donations" from seminar participants in Buddhist contexts:
"Gerard points out that following the Rigpa path is extremely expensive:
“You have to buy ritual objects and constantly update study material. You pay for courses, study days, statues, food offerings for the temple – the list is endless. You have to sponsor people who can’t afford retreats and for those who can, the price is exorbitant. They never stop asking for money – and its done with subtle persuasion – pretty speeches scripted specifically to make you put your hand in your pocket.” Other former Rigpa insiders confirm that there is relentless pressure to donate money."
in: https://behindthethangkas.wordpress.com/2011/11/20/12-fast-forward-to-2006/ date of retrieval: 14.1.2019
Forms of abuse of "disciples" in Buddhist groups:
"Abuse can take different forms: financial, psychological, physical, sexual. Recent headlines have revealed that spiritual communities, including Buddhist ones, are particularly vulnerable to sexual abuse by male authority figures".
in: https://www.lionsroar.com/confronting-abuse-power/ date of retrieval: 19.11.2018
"We took our time getting to the issue of abuse in Buddhist sanghas—perhaps too long. We feared fanning the flames as communities grappled with painful scandals that were making headlines in the mainstream press. Still, in hindsight, I wish we had talked sooner. Over the past few months, as we’ve delved into the subject of abuse, I’ve found myself incredulous at times that the abuse by mostly male Buddhist teachers has been shrouded in such secrecy for so long. I expect that from cults and gangs, but not from people like you and me—practitioners on the path who have taken a vow to save all sentient beings. The real heroes in all of this are the whistleblowers who’ve risked incurring the wrath of their teachers and being ostracized by their dharma brothers and sisters. The task must be all the more painful for those who are victims of abuse."
in: https://www.lionsroar.com/bdwinter2014/ date of retrieval: 19.11.2018
Sexual abuse of "disciples":
"Are the kinds of sexual abuse patterns we’ve seen in the Tibetan tradition unique to the Western context, or do you see this happening in Tibet and India as well? In any kind of institution, particularly where there’s celibacy and wherever power is vested in some individuals over others, there will always be abuse in one form or another. In India and Tibet it’s within the cloisters of the monastic institution, and that makes it easy to maintain secrecy. Even if the public is aware, people may not have a voice to raise objections against the monastic institution because it protects itself both physically and in terms of its power over the community."'
in: https://tricycle.org/magazine/what-went-wrong-tibetan-sex-abuse/ date of retrieval: 19.11.2018
"Because of the separation of church and state here in the United States, many of the religious institutions are pretty much left unchecked by the state. That provides a sense of security and independence that implicitly allows abusive teachers to thrive. The most important step is for teachers to learn the ethical, legal, and social issues in this country regarding sexual and physical abuse. They need to understand the huge consequences— that if you hit somebody and it’s considered an assault by the state, you can be sent to prison. And they need to understand—and take seriously—the enormous social sensitivity in the West regarding relationships between some- one in power and someone who is under the influence of that person."
in: https://tricycle.org/magazine/what-went-wrong-tibetan-sex-abuse/ date of retrieval: 19.11.2018
Sexual abuse of children in so called buddhist contexts:
As for me, I am one of the older children in the group. My family joined this community in the late 70s, when I was a small child. I was taken out of school at 14 and for the next three years I was routinely sexually abused by [...]. I want to be clear that this was not a relationship that had even the pretense of being consensual".
in: https://buddhism-controversy-blog.com/2017/10/29/testimony-from-an-ogyen-kunsang-choling-okc-survivor/ date of retrieval: 13.10.2018
Distortions of the concept of samaya:
"A one-way samaya sanctions students to become apologists for their teacher’s transgressions. This is a distortion of the concept of samaya."
in: https://www.lionsroar.com/breaking-the-silence-on-sexual-misconduct/ date of retrieval: 19.11.2018
The distortion of the concept of the view in Vajrayana training and the misuse of the term karma purification for manipulation:
"Speaking to the Telegraph on the condition of anonymity one of the eight original complainants described how Sogyal “taught [us] to believe we were the problem, that we weren’t seeing purely.” Another person who assisted the investigation described how victims’ “whole lives have fallen apart. The damage is huge.”"
in: https://www.telegraph.co.uk/news/2018/09/09/tibetan-buddhism-facing-abuse-scandal/?WT.mc_id=tmg_share_em date of retrieval: 10.12.2018
Issues and techniques of manipulation and control:
"5. Maintaining control over you and your loved ones: As you become more involved with Pathgate, PY will use humiliation, induce shame, and remove your ability to make decisions as “Lama knows best”. That in whatever you do, you should always first consult your root guru. He is very skilful in manipulating your emotions, rendering you helpless and tattered as you cling onto his very joy and anger. Total control over you is his way of ensuring the strength of his organisation and its financial sustenance."
in: https://pathgatesurvivors.com/2018/12/28/a-step-by-step-guide-on-how-peter-yeung-turns-you-into-one-of-his-believers/ date of retrieval: 15.1.2019
"In 2011 a woman who wishes to remain anonymous wrote about her experiences with [...]: “It’s all so subtle and manipulative you just don’t realise what’s happening and you get ensnared in the dogma web. Fear and suspicion play a big part in controlling you. I remember I seriously started to have doubts about 5 years ago."
in: https://behindthethangkas.wordpress.com/2011/11/20/17-witnesses/ date of retrieval: 19.11.2018
"Clearly the manipulative nature of these encounters causes so much distress. It all seems so egocentric and devoid of empathy. How can these teachers justify such behaviour to themselves? Although it is a mixture of power, loneliness, emotional immaturity and so on, still this does not excuse the kind of behaviour that would be condemned by anyone anywhere. That these teachers do have problems is one thing, but that they cannot use their own training to deal with these issues (or even acknowledge them) is really a problem! [...] Gurus need to observe the same ethical standards as doctors, psychologists, teachers and so on in order to be trusted and respected and not to drag down the reputation of Buddhism."
in: https://whatnow727.wordpress.com/2018/11/21/helpful-words-on-devotion-samaya-and-pure-perception-from-jetsunma-tenzin-palmo/ date of retrieval: 2.12.2018
Secrecy on incidents:
"The [...] troubles are the latest in a long and painful chapter of organizational abuse and secrecy in Western Buddhism. One thing is becoming increasingly clear, though, in the era of the #MeToo movement, abuse can no longer be hidden or swept under the rug for long. Abusers, especially those who try to remain in power, will eventually face push-back. When organizations fail to properly address abuse, those harmed will make independent efforts for justice. This is what has happened with Project Sunshine, and it is very likely what will happen to other Buddhist organizations that continue to cover up abuse or shield abusers from taking responsibility for their actions."
in: https://buddhism-controversy-blog.com/2018/06/30/links-relevant-to-the-current-crisis-in-shambhala-international-regarding-sakyong-mipham-rinpoches-conduct-with-women/ date of retrieval: 19.11.2018
"We do not need to go backwards to outdated social attitudes in order to be good practitioners. One troubling aspect is the effort to ‘cover up and defend’ by lamas who really should know better. [...] To try to defend indefensible behaviour by quoting tantric texts and accuse the victims, is to equate Tantra with violence, over-indulgence and sexual predatory activity, which hardly speaks well of that method as a valid path to Enlightenment."
in: https://whatnow727.wordpress.com/2018/11/21/helpful-words-on-devotion-samaya-and-pure-perception-from-jetsunma-tenzin-palmo/ date of retrieval: 2.12.2018
"Spiritual abuse is a huge betrayal of trust, and trust cannot be regained by using the same tactics used to betray that trust in the first place. [...] has crafted the phrase “those who are hurt” to cover all of this. One particularly striking aspect is that it is not phrased as one would normally expect when referring to a series of events that occurred over a period of years: i.e. “those who have been hurt” or “Those who were hurt”. There is no way in English you can talk about any kind of physical injury or trauma that occurred somewhat in the past by using the present tense. The only things that can be discussed that way are ongoing feelings, e.g. “I’m still hurt that she never called me after my father died.” The other loud, flashing alarm is the use of the passive voice – a top go-to strategy for anyone wishing to manipulate people’s perceptions of the facts [...] as if the nature and cause of the hurt are unknown."
in: https://whatnow727.wordpress.com/2018/10/17/missing-the-connection/ date of retrieval: 2.12.2018
"I blanked out my feelings for a while, but then I became very troubled, which was extremely difficult because I’d been sworn to secrecy and couldn’t talk about it with anyone. Things started to go wrong with my body."
in: https://behindthethangkas.wordpress.com/2011/11/20/13-dakini-janine/ date of retrieval: 19.11.2018
"I accompanied him everywhere, except when he was teaching. At those times, I had to organise the cleaning of his rooms, get his clothes washed, arrange his papers and his cabinets, order his meals and reserve his transportation, prepare his bags, fulfill his lists of demands … I was exhausted but I was passing the tests. His demands became more and more excessive, but I didn’t say anything. The rule was that one had to be devoted in order to achieve enlightenment. Most of all, I think the fact that I didn’t have time to reflect gave me emotional relief. I was in mourning, and I thought that these responsibilities were helping me keep my mind on more important things. But in fact I was extinguishing myself. [...] The first time we touched sexually, I was cut off from a certain consciousness of myself. He told me to lock the door. There was a whole delegation waiting in the cars. The only ones missing were him and me. I had been sleeping very little for two months. I had gotten used to being abused by demands and words. We accepted everything. I no longer listened. I did what I had to do, no longer asking any questions. I was running on the adrenaline of constant desperation and fatigue. After the first sexual relations, he made very explicit threats, prohibiting me from talking about it to anyone"
in: https://buddhism-controversy-blog.com/2016/12/01/lock-the-door-i-was-devoted-to-a-great-buddhist-master-and-then-i-quit-by-mimi-former-dakini/ date of retrieval: 19.11.2018
Lack of compassion with continuous proclamation of compassion stereotypes:
"As for “compassion” [...] Precisely zero has been done to support the many people left traumatised by the uncontrolled narcissistic tornado [...] It is one of the simplest, cheapest and most practical ways support could be offered, but this has not been done. So where is the compassion? Compassion must manifest in action or it is nothing more than pat-myself-on-the-back-for-being-so-great ego-stroking."
in: https://whatnow727.wordpress.com/2018/10/17/missing-the-connection/ date of retrieval: 2.12.2018"
The invitation of respected authorities which is used for ostensible rehabilitative purposes:
"The impact of Tibetan Teachers´ Visits [...] Although some of these teachers are aware of the issues surrounding [...], they continue to visit [...], even after he was jailed [...]. They believe that the sincere disciples of [...] would be able to tell the difference between the genuine teachers and him and have the opportunity to receive genuine teachings. Unfortunately, this created the opposite effect. The followers [...] believe that if the great masters [...] come to teach [...] OKC is legitimate. [...] it is because they agree with our way of living."
in: https://okcinfo.news/archives/ date of retrieval: 2.12.2018, slide 19
Forms of refusal to be held accountable:
"As someone said: ‘…the happiness of the privileged is based on never starting the process towards becoming accountable…… the revelation of truth is tremendously dangerous to supremacy.’"
in: https://whatnow727.wordpress.com/2018/11/21/helpful-words-on-devotion-samaya-and-pure-perception-from-jetsunma-tenzin-palmo/ date of retrieval: 2.12.2018
Statements of the Dalai Lama in 1993 on some of the concepts used for abuse of power and indoctrination, which illustrate both ethical guidelines and emic perspectives, as well as the distortion in interpreting terms and concepts in commercializing Buddhism in Europe and America:
1. On the widespread justification and rationalization efforts of unethical behavior with "crazy wisdom":
"Historically, although some Buddhist saints have acted with strange modes of ethical conduct, they were fully realized beings and knew what was of long-term benefit to others. But nowadays, such conduct is harmful to the Dharma and must be stopped. Even though one’s realizations may be equal to those of divine beings, one’s behavior must conform to convention. If someone says that since everyone has Buddha mind, any kind of conduct is acceptable, or that teachers do not need to follow ethical precepts, it indicates that they do not correctly understand emptiness or cause and effect."
in: https://whatnow727.wordpress.com/2017/07/15/confused-or-conflicted-what-the-dalai-lama-says-about-teachers-and-unethical-behavior/ date of retrieval: 13.12.2018
2. Idealizing persons as well as advertising any so called "pure view" in the seeming context of Vajrayana, promising nothing less than enlightenment in one single lifetime, invite the misuse of power, to which "spiritual masters" are not standing above:
"The problem with the practice of seeing everything the guru does as perfect is that it very easily turns to poison for both the guru and the disciple. Therefore, whenever I teach this practice, I always advocate that the tradition of ‘every action seen as perfect’ not be stressed. Should the guru manifest un-dharmic qualities or give teachings contradicting dharma, the instruction on seeing the spiritual master as perfect must give way to reason and dharma wisdom. I could think to myself, ‘They all see me as a Buddha, and therefore will accept anything I tell them.’ Too much faith and imputed purity of perception can quite easily turn things rotten."
in: https://whatnow727.wordpress.com/2017/07/15/confused-or-conflicted-what-the-dalai-lama-says-about-teachers-and-unethical-behavior/ date of retrieval: 13.12.2018
3. Respect, criticism and the responsibility regarding oneself and others to respond to inappropriate actions, in particular by authorities in the context:
"We may criticize a teacher’s abusive actions or negative qualities while we respect them as a person at the same time. There are still some beneficial aspects of the guru. A mistaken action doesn’t destroy their good qualities. If you criticize in this way, there is no danger of hellish rebirth as a result. Motivation is the key: speaking out of hatred or desire for revenge is wrong. However, if we know that by not speaking out, their bad behavior will continue and will harm the Buddhadharma, and we still remain silent, that is wrong."
in: https://whatnow727.wordpress.com/2017/07/15/confused-or-conflicted-what-the-dalai-lama-says-about-teachers-and-unethical-behavior/ date of retrieval: 13.12.2018
"After meeting with four people who claimed to have survived sexual assaults in European Buddhist communities, His Holiness the 14th Dalai Lama admitted to knowing about abuse in Buddhist circles since the 1990s. “I already did know these things . . . it’s nothing new,” the Dalai Lama said in an interview with Dutch public television broadcaster NOS on Saturday, adding that “someone mentioned about a problem of sexual allegations” to him at a Dharamsala, India, conference for Western Buddhist teachers about 25 years ago. He added that those who commit abuse “don’t care about the Buddha’s teachings.” The Dalai Lama was referring to a 1993 meeting that gathered different Buddhist traditions to discuss the dharma’s development and transmission to the West"
in: https://tricycle.org/trikedaily/dalai-lama-abuse/ date of retrieval: 30.1.2019
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The statements refer to current discourses on concepts that are used in Buddhist contexts, on the usages and distortion of terminology, as well as to ethical questions in the context of seminars in centers and of meditation.
Abuse in Tibetan Buddhism: Does Tibetan Buddhism Condone Abuse? by Newland, T., March 17, 2019
http://beyondthetemple.com/does-tibetan-buddhism-condone-abuse/
Carol Merchasin on the Wickwire Holms Report on 6.2.2019, concerning the organisation Shambala International
Failure to make a formal public apology to the injured persons
"Here is a checklist of what should be in an apology:
Here is another rule: Don’t let someone else, especially your criminal lawyer, write it for you. His job is to keep you out of jail. His job is not to help you understand that if you had actually done the six steps above, you probably wouldn’t be in this situation. I am disappointed that no one in a position of authority in Shambhala, certainly not the Sakyong, has ever made an official public apology to the people who were harmed and who had the courage to raise these issues to the community. Remaking the organization can’t happen unless there is a complete reckoning with the past. Apologies are hard work, but it is work that must be done. It cannot be outsourced."
in: https://www.buddhistprojectsunshine.org/single-post/2019/02/05/Reflections-on-the-Wickwire-Holms-Report---A-Message-from-Carol-Merchasin date of retrieval: 6.2.2019
"Here is my dream Shambhala apology which (in my dreams) would be signed by every single leader of Shambhala, past and present: “We are beyond regret that you have experienced trauma at the hands of your spiritual teacher and the organization you trusted and relied on. All of us as leaders of this community have betrayed your trust; we have been complicit not only in seeing and allowing this aggressive behavior to continue, but we also inflicted more pain on you by not listening, by seeking to minimize the harm, by denying this happened, by demeaning you, by labeling you as ‘needy,’ ‘troubled,’ or ‘too ambitious.’ We understand that all of these actions were wrong – not only wrong but done in an attempt to protect ourselves and not you. For all of this we stand before you in breathtaking remorse for the harm we have allowed. In addition to making the changes that must be made to the organization, we intend immediately to begin a program of restitution and repair for each and every one of you who has experienced pain due to our action and lack of action.” I am not holding my breath on this, but still, what would be the harm in sending this aspiration to survivors on this Shambhala Day?"
in: https://www.buddhistprojectsunshine.org/single-post/2019/02/05/Reflections-on-the-Wickwire-Holms-Report---A-Message-from-Carol-Merchasin date of retrieval: 6.2.2019
Lack of investigation into the group management-associated collaborators:
"the scope of the investigation did not include an investigation into who, among Shambhala officers, administrators, teachers and the Sakyong’s personal staff, knew about and were complicit in covering up the Sakyong’s misconduct. Making change is hard and I understand that the IB is working diligently to do that. But you cannot change the organization without a full understanding of what went wrong. Part of what went wrong lies with the Sakyong; but another large part is with a leadership that enabled and covered up his behavior. Without knowing the full extent of that, a lot of activity, committees, and group discussion will feel like movement, but perhaps not in the direction of lasting change. Without a full diagnosis of all the dysfunction, it is unreasonable to expect a cure and healing."
in: https://www.buddhistprojectsunshine.org/single-post/2019/02/05/Reflections-on-the-Wickwire-Holms-Report---A-Message-from-Carol-Merchasin date of retrieval: 6.2.2019
Dealing with Ethical Violations by Buddhist teachers:
"Serious Ethical Violations However, it is another matter altogether when a teacher is committing serious ethical violations. Leaving a teacher on good terms makes sense when the issue is just a matter of fit between teacher and student. When the issue is people being hurt or laws being broken, the situation is different. In that case, the violation of ethical norms needs to be addressed. If physical or sexual abuse has occurred, or there is financial impropriety or other breaches of ethics, it is in the best interest of the students, the community, and ultimately the teacher, to address the issues. Above all, if someone is being harmed, the safety of the victim comes first. This is not a Buddhist principle. This is a basic human value and should never be violated. Physical, sexual, and psychological abuse are not teaching tools. The appropriate response depends on the situation. In some cases, if a teacher has acted inappropriately or harmfully but acknowledges the wrongdoing and commits to avoiding it in the future, then dealing with the matter internally may be adequate. But if there is a long-standing pattern of ethical violations, or if the abuse is extreme, or if the teacher is unwilling to take responsibility, it is appropriate to bring the behavior out into the open. In these circumstances, it is not a breach of samaya to bring painful information to light. Naming destructive behaviors is a necessary step to protect those who are being harmed or who are in danger of being harmed in the future, and to safeguard the health of the community."
in: https://www.lionsroar.com/treat-everyone-as-the-buddha/ date of retrieval: 3.12.2018
"As an American Buddhist, I found the scandals heartbreaking and puzzling. I thought of Buddhism not as a cult but as a 2,500-year-old religion devoted to ending suffering, not causing it. I also knew that many of the teachers involved were not charlatans, but sincere, thoroughly trained spiritual mentors, dedicated to transmitting the Buddhist dharma to the West. As a journalist, I noticed that media coverage of the scandals seemed to reinforce secular America’s deeply held suspicion of all religious impulses. The teachers came across as cynical exploiters; their followers as gullible fools. But having watched and participated in Buddhist communities for more than a decade, I know that these misfortunes are more than a tragic dance between exploitation and naiveté. Their roots lie not in individual villainy, but in cultural misunderstandings and hidden emotional wounds. And all community members, however unconsciously, play a part in them."
in: https://info-buddhism.com/Encountering_the_Shadow_in_Buddhist_America_Katy-Butler.html date of retrieval: 5.12.2018
"Getting a full picture begins with deep listening to all sides. Many teachers who offend will either lie about their conduct or try to deflect responsibility onto others. It is important, therefore, to hear the accounts of survivors and witnesses in detail, if possible. The details often hold key information about the severity of the abuse, the patterns of abuse, and the depth of the harm."
in: https://www.lionsroar.com/breaking-the-silence-on-sexual-misconduct/ date of retrieval: 19.11.2018
Strengthening solidarity and support:
"To those of you who have been closely impacted in this way, I want you to know that we stand with you. We do not take sexual misconduct and abuse lightly. We don’t think it’s a joke. We believe it should and must be called out and that those who have the courage to speak the truth must be supported. Below are some resources we hope you will find helpful in navigating sexual misconduct or abuse in a Buddhist context—whether you are a survivor, an ally, or find yourself standing on the sidelines trying to better understand what all of this means. We will continue to search for ways to shed light on these issues and to support all who have been impacted by them. Keep an eye out for more articles and posts in the months ahead."
in: https://www.lionsroar.com/sexual-misconduct-is-no-joke/ date of retrieval: 19.11.2018
Protection and safety of victims:
"If someone is being harmed, the safety of the victim comes first. This is not a Buddhist principle. This is a basic human value and should never be violated."
in: https://www.lionsroar.com/treat-everyone-as-the-buddha/ date of retrieval: 19.11.2018
Student-teacher relationship in Buddhist contexts and sexuality:
"Around this time Mary Finnigan interviewed the Dalai Lama about the Sogyal lawsuit. “He was very clear about the issue of sexual relations between teachers and disciples”, she says “he condemned it as unacceptable and told me he had advised Sogyal to settle down and ‘take a lawful wife’. “ Sogyal’s response to this was to have an affair with an American woman called Mary-Anne, who became pregnant and gave birth to Sogyal’s son Yeshe. Asked if he would marry Mary-Anne he is said to have replied “that would be a step too far.” Even though by this time Sogyal had been placing the Dalai Lama at the top of his totem for many years, clearly he was not impressed by advice from the boss on his private life. “It was window dressing” says one former Sogyal dakini, “the Dalai Lama blessed the relationship, but Sogyal was never monogamous. One of his other women – Alison — saw herself as the ‘wife’ and she would not have allowed him to stop having sex with her.” There is no doubt that the lawsuit made the Tibetan Buddhist community in the developed world take stock of its situation. Even in 1993, before the lawsuit, a group of western Buddhist teachers held a conference with the Dalai Lama. The statement the emerged from it included these words
“… each student must be encouraged to take responsible measures to confront teachers with unethical aspects of their conduct. If the teacher shows no sign of reform, students should not hesitate to publicise any unethical behaviour of which there is irrefutable evidence. This should be done irrespective of other beneficial aspects of his or her work and of one’s spiritual commitment to that teacher. It should also be made clear in any publicity that such conduct is not in conformity with Buddhist teachings. No matter what level of spiritual attainment a teacher has, or claims to have reached, no person can stand above the norms of ethical conduct.” [...] in 1996 western Buddhist teachers met for the third time with the Dalai Lama and to the dismay of most of them, Sogyal was a high profile presence at the conference, holding forth vehemently about the perils of teaching Vajrayana without ‘authenticity, credentials and training’. “His chutzpah was breathtaking” says the American teacher Yvonne Rand. “We could hardly believe what we were experiencing. It was only our respect for the Dalai Lama that stopped several of us from walking out.”
When asked why Sogyal was allowed to take part, the Dalai Lama’s private office came up with the lame excuse that they had to let all lamas know about the conference so they could attend if they wished. Double standards perpetrated by the Tibetan diaspora headquarters in Dharamsala are becoming increasingly obvious to observers of Tibet, its religion and culture. At the turn of the 21st century the Dalai Lama had probably received hundreds of letters complaining about sexual and financial misbehaviour by Sogyal and other exiled lamas. [...] When asked by Mary Finnigan why Sogyal is usually a guest speaker at events with the Dalai Lama like the Kalachakra Initiation,Chhimed Rigdzin, an official in the Dalai Lama’s private office, responded “we don’t invite him”. Mary Finnigan pointed out that they don’t refuse him either."
in: https://behindthethangkas.wordpress.com/2011/11/20/11-after-the-lawsuit/ date of retrieval: 14.1.2019
"I long believed that by being discreet, I was expressing gratitude to my teacher. I now know, beyond a shadow of a doubt, that speaking up does not ultimately harm the teacher. Rather, silence, secrecy, and passivity harm him, and the community as well. The teacher himself is also a victim of structures of power, isolation, and the shadow. He too is at risk. This is probably not the first time this teacher has offended, nor will it likely be the last. If the pattern is not disrupted — if he is not given the opportunity to reconsider the appropriateness of his actions — it will likely continue with future students. Speaking up will help disrupt the pattern. Not speaking up may leave him and his community in moral danger."
in: https://www.lionsroar.com/advice-for-women-in-a-secret-sexual-relationship-with-their-buddhist-teacher/ date of retrieval: 19.11.2018
Common pattern of shady sides in different groups:
"Now, as the shadow side has come to light, certain common elements within the communities are apparent:
Patterns of denial, shame, secrecy and invasiveness reminiscent of alcoholic and incestuous families.
Soft-pedaling of basic Buddhist precepts against harming others by misusing alcohol and sex.
An unhealthy marriage of Asian hierarchy and American license that distorts the teacher-disciple relationship; and
A tendency, once scandals are uncovered, to either scapegoat the disgraced teachers or blindly deny that anything has changed."
in: https://info-buddhism.com/Encountering_the_Shadow_in_Buddhist_America_Katy-Butler.html date of retrieval: 5.12.2018
The habit of demanding of "donations" from seminar participants in Buddhist contexts:
"Gerard points out that following the Rigpa path is extremely expensive:
“You have to buy ritual objects and constantly update study material. You pay for courses, study days, statues, food offerings for the temple – the list is endless. You have to sponsor people who can’t afford retreats and for those who can, the price is exorbitant. They never stop asking for money – and its done with subtle persuasion – pretty speeches scripted specifically to make you put your hand in your pocket.” Other former Rigpa insiders confirm that there is relentless pressure to donate money."
in: https://behindthethangkas.wordpress.com/2011/11/20/12-fast-forward-to-2006/ date of retrieval: 14.1.2019
Forms of abuse of "disciples" in Buddhist groups:
"Abuse can take different forms: financial, psychological, physical, sexual. Recent headlines have revealed that spiritual communities, including Buddhist ones, are particularly vulnerable to sexual abuse by male authority figures".
in: https://www.lionsroar.com/confronting-abuse-power/ date of retrieval: 19.11.2018
"We took our time getting to the issue of abuse in Buddhist sanghas—perhaps too long. We feared fanning the flames as communities grappled with painful scandals that were making headlines in the mainstream press. Still, in hindsight, I wish we had talked sooner. Over the past few months, as we’ve delved into the subject of abuse, I’ve found myself incredulous at times that the abuse by mostly male Buddhist teachers has been shrouded in such secrecy for so long. I expect that from cults and gangs, but not from people like you and me—practitioners on the path who have taken a vow to save all sentient beings. The real heroes in all of this are the whistleblowers who’ve risked incurring the wrath of their teachers and being ostracized by their dharma brothers and sisters. The task must be all the more painful for those who are victims of abuse."
in: https://www.lionsroar.com/bdwinter2014/ date of retrieval: 19.11.2018
Sexual abuse of "disciples":
"Are the kinds of sexual abuse patterns we’ve seen in the Tibetan tradition unique to the Western context, or do you see this happening in Tibet and India as well? In any kind of institution, particularly where there’s celibacy and wherever power is vested in some individuals over others, there will always be abuse in one form or another. In India and Tibet it’s within the cloisters of the monastic institution, and that makes it easy to maintain secrecy. Even if the public is aware, people may not have a voice to raise objections against the monastic institution because it protects itself both physically and in terms of its power over the community."'
in: https://tricycle.org/magazine/what-went-wrong-tibetan-sex-abuse/ date of retrieval: 19.11.2018
"Because of the separation of church and state here in the United States, many of the religious institutions are pretty much left unchecked by the state. That provides a sense of security and independence that implicitly allows abusive teachers to thrive. The most important step is for teachers to learn the ethical, legal, and social issues in this country regarding sexual and physical abuse. They need to understand the huge consequences— that if you hit somebody and it’s considered an assault by the state, you can be sent to prison. And they need to understand—and take seriously—the enormous social sensitivity in the West regarding relationships between some- one in power and someone who is under the influence of that person."
in: https://tricycle.org/magazine/what-went-wrong-tibetan-sex-abuse/ date of retrieval: 19.11.2018
Sexual abuse of children in so called buddhist contexts:
As for me, I am one of the older children in the group. My family joined this community in the late 70s, when I was a small child. I was taken out of school at 14 and for the next three years I was routinely sexually abused by [...]. I want to be clear that this was not a relationship that had even the pretense of being consensual".
in: https://buddhism-controversy-blog.com/2017/10/29/testimony-from-an-ogyen-kunsang-choling-okc-survivor/ date of retrieval: 13.10.2018
Distortions of the concept of samaya:
"A one-way samaya sanctions students to become apologists for their teacher’s transgressions. This is a distortion of the concept of samaya."
in: https://www.lionsroar.com/breaking-the-silence-on-sexual-misconduct/ date of retrieval: 19.11.2018
The distortion of the concept of the view in Vajrayana training and the misuse of the term karma purification for manipulation:
"Speaking to the Telegraph on the condition of anonymity one of the eight original complainants described how Sogyal “taught [us] to believe we were the problem, that we weren’t seeing purely.” Another person who assisted the investigation described how victims’ “whole lives have fallen apart. The damage is huge.”"
in: https://www.telegraph.co.uk/news/2018/09/09/tibetan-buddhism-facing-abuse-scandal/?WT.mc_id=tmg_share_em date of retrieval: 10.12.2018
Issues and techniques of manipulation and control:
"5. Maintaining control over you and your loved ones: As you become more involved with Pathgate, PY will use humiliation, induce shame, and remove your ability to make decisions as “Lama knows best”. That in whatever you do, you should always first consult your root guru. He is very skilful in manipulating your emotions, rendering you helpless and tattered as you cling onto his very joy and anger. Total control over you is his way of ensuring the strength of his organisation and its financial sustenance."
in: https://pathgatesurvivors.com/2018/12/28/a-step-by-step-guide-on-how-peter-yeung-turns-you-into-one-of-his-believers/ date of retrieval: 15.1.2019
"In 2011 a woman who wishes to remain anonymous wrote about her experiences with [...]: “It’s all so subtle and manipulative you just don’t realise what’s happening and you get ensnared in the dogma web. Fear and suspicion play a big part in controlling you. I remember I seriously started to have doubts about 5 years ago."
in: https://behindthethangkas.wordpress.com/2011/11/20/17-witnesses/ date of retrieval: 19.11.2018
"Clearly the manipulative nature of these encounters causes so much distress. It all seems so egocentric and devoid of empathy. How can these teachers justify such behaviour to themselves? Although it is a mixture of power, loneliness, emotional immaturity and so on, still this does not excuse the kind of behaviour that would be condemned by anyone anywhere. That these teachers do have problems is one thing, but that they cannot use their own training to deal with these issues (or even acknowledge them) is really a problem! [...] Gurus need to observe the same ethical standards as doctors, psychologists, teachers and so on in order to be trusted and respected and not to drag down the reputation of Buddhism."
in: https://whatnow727.wordpress.com/2018/11/21/helpful-words-on-devotion-samaya-and-pure-perception-from-jetsunma-tenzin-palmo/ date of retrieval: 2.12.2018
Secrecy on incidents:
"The [...] troubles are the latest in a long and painful chapter of organizational abuse and secrecy in Western Buddhism. One thing is becoming increasingly clear, though, in the era of the #MeToo movement, abuse can no longer be hidden or swept under the rug for long. Abusers, especially those who try to remain in power, will eventually face push-back. When organizations fail to properly address abuse, those harmed will make independent efforts for justice. This is what has happened with Project Sunshine, and it is very likely what will happen to other Buddhist organizations that continue to cover up abuse or shield abusers from taking responsibility for their actions."
in: https://buddhism-controversy-blog.com/2018/06/30/links-relevant-to-the-current-crisis-in-shambhala-international-regarding-sakyong-mipham-rinpoches-conduct-with-women/ date of retrieval: 19.11.2018
"We do not need to go backwards to outdated social attitudes in order to be good practitioners. One troubling aspect is the effort to ‘cover up and defend’ by lamas who really should know better. [...] To try to defend indefensible behaviour by quoting tantric texts and accuse the victims, is to equate Tantra with violence, over-indulgence and sexual predatory activity, which hardly speaks well of that method as a valid path to Enlightenment."
in: https://whatnow727.wordpress.com/2018/11/21/helpful-words-on-devotion-samaya-and-pure-perception-from-jetsunma-tenzin-palmo/ date of retrieval: 2.12.2018
"Spiritual abuse is a huge betrayal of trust, and trust cannot be regained by using the same tactics used to betray that trust in the first place. [...] has crafted the phrase “those who are hurt” to cover all of this. One particularly striking aspect is that it is not phrased as one would normally expect when referring to a series of events that occurred over a period of years: i.e. “those who have been hurt” or “Those who were hurt”. There is no way in English you can talk about any kind of physical injury or trauma that occurred somewhat in the past by using the present tense. The only things that can be discussed that way are ongoing feelings, e.g. “I’m still hurt that she never called me after my father died.” The other loud, flashing alarm is the use of the passive voice – a top go-to strategy for anyone wishing to manipulate people’s perceptions of the facts [...] as if the nature and cause of the hurt are unknown."
in: https://whatnow727.wordpress.com/2018/10/17/missing-the-connection/ date of retrieval: 2.12.2018
"I blanked out my feelings for a while, but then I became very troubled, which was extremely difficult because I’d been sworn to secrecy and couldn’t talk about it with anyone. Things started to go wrong with my body."
in: https://behindthethangkas.wordpress.com/2011/11/20/13-dakini-janine/ date of retrieval: 19.11.2018
"I accompanied him everywhere, except when he was teaching. At those times, I had to organise the cleaning of his rooms, get his clothes washed, arrange his papers and his cabinets, order his meals and reserve his transportation, prepare his bags, fulfill his lists of demands … I was exhausted but I was passing the tests. His demands became more and more excessive, but I didn’t say anything. The rule was that one had to be devoted in order to achieve enlightenment. Most of all, I think the fact that I didn’t have time to reflect gave me emotional relief. I was in mourning, and I thought that these responsibilities were helping me keep my mind on more important things. But in fact I was extinguishing myself. [...] The first time we touched sexually, I was cut off from a certain consciousness of myself. He told me to lock the door. There was a whole delegation waiting in the cars. The only ones missing were him and me. I had been sleeping very little for two months. I had gotten used to being abused by demands and words. We accepted everything. I no longer listened. I did what I had to do, no longer asking any questions. I was running on the adrenaline of constant desperation and fatigue. After the first sexual relations, he made very explicit threats, prohibiting me from talking about it to anyone"
in: https://buddhism-controversy-blog.com/2016/12/01/lock-the-door-i-was-devoted-to-a-great-buddhist-master-and-then-i-quit-by-mimi-former-dakini/ date of retrieval: 19.11.2018
Lack of compassion with continuous proclamation of compassion stereotypes:
"As for “compassion” [...] Precisely zero has been done to support the many people left traumatised by the uncontrolled narcissistic tornado [...] It is one of the simplest, cheapest and most practical ways support could be offered, but this has not been done. So where is the compassion? Compassion must manifest in action or it is nothing more than pat-myself-on-the-back-for-being-so-great ego-stroking."
in: https://whatnow727.wordpress.com/2018/10/17/missing-the-connection/ date of retrieval: 2.12.2018"
The invitation of respected authorities which is used for ostensible rehabilitative purposes:
"The impact of Tibetan Teachers´ Visits [...] Although some of these teachers are aware of the issues surrounding [...], they continue to visit [...], even after he was jailed [...]. They believe that the sincere disciples of [...] would be able to tell the difference between the genuine teachers and him and have the opportunity to receive genuine teachings. Unfortunately, this created the opposite effect. The followers [...] believe that if the great masters [...] come to teach [...] OKC is legitimate. [...] it is because they agree with our way of living."
in: https://okcinfo.news/archives/ date of retrieval: 2.12.2018, slide 19
Forms of refusal to be held accountable:
"As someone said: ‘…the happiness of the privileged is based on never starting the process towards becoming accountable…… the revelation of truth is tremendously dangerous to supremacy.’"
in: https://whatnow727.wordpress.com/2018/11/21/helpful-words-on-devotion-samaya-and-pure-perception-from-jetsunma-tenzin-palmo/ date of retrieval: 2.12.2018
Statements of the Dalai Lama in 1993 on some of the concepts used for abuse of power and indoctrination, which illustrate both ethical guidelines and emic perspectives, as well as the distortion in interpreting terms and concepts in commercializing Buddhism in Europe and America:
1. On the widespread justification and rationalization efforts of unethical behavior with "crazy wisdom":
"Historically, although some Buddhist saints have acted with strange modes of ethical conduct, they were fully realized beings and knew what was of long-term benefit to others. But nowadays, such conduct is harmful to the Dharma and must be stopped. Even though one’s realizations may be equal to those of divine beings, one’s behavior must conform to convention. If someone says that since everyone has Buddha mind, any kind of conduct is acceptable, or that teachers do not need to follow ethical precepts, it indicates that they do not correctly understand emptiness or cause and effect."
in: https://whatnow727.wordpress.com/2017/07/15/confused-or-conflicted-what-the-dalai-lama-says-about-teachers-and-unethical-behavior/ date of retrieval: 13.12.2018
2. Idealizing persons as well as advertising any so called "pure view" in the seeming context of Vajrayana, promising nothing less than enlightenment in one single lifetime, invite the misuse of power, to which "spiritual masters" are not standing above:
"The problem with the practice of seeing everything the guru does as perfect is that it very easily turns to poison for both the guru and the disciple. Therefore, whenever I teach this practice, I always advocate that the tradition of ‘every action seen as perfect’ not be stressed. Should the guru manifest un-dharmic qualities or give teachings contradicting dharma, the instruction on seeing the spiritual master as perfect must give way to reason and dharma wisdom. I could think to myself, ‘They all see me as a Buddha, and therefore will accept anything I tell them.’ Too much faith and imputed purity of perception can quite easily turn things rotten."
in: https://whatnow727.wordpress.com/2017/07/15/confused-or-conflicted-what-the-dalai-lama-says-about-teachers-and-unethical-behavior/ date of retrieval: 13.12.2018
3. Respect, criticism and the responsibility regarding oneself and others to respond to inappropriate actions, in particular by authorities in the context:
"We may criticize a teacher’s abusive actions or negative qualities while we respect them as a person at the same time. There are still some beneficial aspects of the guru. A mistaken action doesn’t destroy their good qualities. If you criticize in this way, there is no danger of hellish rebirth as a result. Motivation is the key: speaking out of hatred or desire for revenge is wrong. However, if we know that by not speaking out, their bad behavior will continue and will harm the Buddhadharma, and we still remain silent, that is wrong."
in: https://whatnow727.wordpress.com/2017/07/15/confused-or-conflicted-what-the-dalai-lama-says-about-teachers-and-unethical-behavior/ date of retrieval: 13.12.2018
"After meeting with four people who claimed to have survived sexual assaults in European Buddhist communities, His Holiness the 14th Dalai Lama admitted to knowing about abuse in Buddhist circles since the 1990s. “I already did know these things . . . it’s nothing new,” the Dalai Lama said in an interview with Dutch public television broadcaster NOS on Saturday, adding that “someone mentioned about a problem of sexual allegations” to him at a Dharamsala, India, conference for Western Buddhist teachers about 25 years ago. He added that those who commit abuse “don’t care about the Buddha’s teachings.” The Dalai Lama was referring to a 1993 meeting that gathered different Buddhist traditions to discuss the dharma’s development and transmission to the West"
in: https://tricycle.org/trikedaily/dalai-lama-abuse/ date of retrieval: 30.1.2019
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