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Thread: Buddhists behaving badly

  1. #46
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    There's a tacky Karma/car-ma pun to be made here...

    Monks aren't necessarily supposed to be poor. They are supposed to be unattached. Some do take poverty austerities but there is a difference.

    Ohm, aren't monks supposed to be poor? Buddhist clergyman wraps an expensive modified sports car around a tree - after borrowing it from a friend for a joyride

    Thapanat Chaiyasut, 31, took a friend's modified Nissan Silvia S15 for a spin
    Barely left temple in Thailand when he lost control and wrapped it around a tree
    Thapanat broke an arm, passenger Boonyarit Puengchareon left unconscious
    The driver was not arrested or charged with any offences, police said

    By Nelson Groom for Daily Mail Australia
    PUBLISHED: 08:20 EDT, 26 April 2017 | UPDATED: 12:35 EDT, 26 April 2017

    A thrill-seeking monk who took a friend’s souped-up sports car for a spin lost control and wrapped it around a tree.

    Thapanat Chaiyasut, 31, was just one day from leaving a strict monkhood in central Thailand when he got behind the wheel of an orange Nissan Silvia S15 on Tuesday.

    But no sooner had he left the temple than he clipped a tree and spun out of control, trapping himself and one passenger in the wreckage.

    Who Buddha thought it? Thapanat Chaiyasut, 31, took a friend's modified Nissan Silvia S15 for a spin before things went horribly wrong


    Ohm, what happened? The driver was just one day from leaving a strict monkhood iwhen he got behind the wheel of an Orange Nissan Silvia S15

    Thapanat, who was found still wearing orange robes, suffered a broken arm and cuts to his leg while passenger Boonyarit Puengchareon, 19, was unconscious.

    Both were taken to hospital in a stable condition.

    Police captain Kornvit Meedee from the Samshook district station said the monk had taken the modified car for a joyride.

    ‘Police arrived at the scene with ambulance staff from the Samshook hospital and we found the car crashed with Phra Thapanat inside.

    The monks' friends drove the car to visit him and he borrowed it to treat himself to a celebratory spin.

    But it seems it was a little more car than he could handle.

    'It was too fast for the monk to handle. The car is like the same one from the Fast and Furious movies.'

    The driver was not arrested or charged with any offences, police said.


    But no sooner had he left the temple than he clipped a tree and spun out of control, trapping himself and one passenger in the wreckage


    The driver was not arrested or charged with any offences, police said


    Thapanat broke an arm, passenger Boonyarit Puengchareon was unconscious
    Gene Ching
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  2. #47
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    Not so much 'behaving badly'...

    ...as it is just being 'naughty'.

    Tibetan Tantra = Thank you mistress! may i have another?

    FORMER TIBETAN BUDDHIST NUN NOW ENJOYS A LIFE OF LATEX

    For ten years Damcho Dyson’s only habit was her plain religious robe – but now she has swapped it for something more stretchy.

    Damcho lived a simple life of chastity and was once an attendant to the Dalai Lama.

    But she says a massage while on a trip to India reawakened her sexuality – and turned her into Britain’s *naughtiest nun.

    And now, after quitting her Tibetan Buddhist monastery in France, she spends her weekends cavorting in latex at fetish clubs.

    The 45-year-old told the Sunday People: “I’d been celibate for 10 years and, as a nun, my practice meant my brain was able to override my bodily needs.

    “Lying there having that massage I had an epiphany. I suddenly had a sense of the vitality within my body and decided the time was right to leave the monastery.”


    Damcho Dyson with her former life (Photo: Sunday Mirror)

    But it wasn’t until she ended up in London in 2011 and passed the window of a shop selling fetish clothing that Damcho realised wearing rubber could fill the Buddha-sized hole in her new life.

    “I’d been a nun for ten years and was open to new opportunities so when I spotted the shop I thought ‘why not’ and headed inside,” she says.

    “The first time I tried on latex I felt empowered. It compliments the female form and somehow felt reminiscent of the ritual wearing of Buddhist robes. The shop owner and I became friends and she introduced me to the latex scene.

    “I went to a club feeling all *risqué, but I looked at other people wearing top-to-toe latex and rubber masks and realised I was actually quite conservative.


    Damcho Dyson in her nun's garb (Photo: Sunday Mirror)


    Damcho Dyson wearing her favourite latex outfit (Photo: Sunday Mirror)

    “I find the whole thing amazing and intriguing. It’s really liberating.”

    Damcho, of Wandsworth, South London, was 23 when she first thought about being a nun, but didn’t leave her native Melbourne, Australia, for Nepal until six years later.

    Despite her vows meaning she never had children Damcho – who is crowdfunding her PhD exploring human rituals – says she has no regrets.

    “I travelled around the Himalayas,” she says.


    Damcho Dyson at home in London (Photo: Sunday Mirror)


    Damcho Dyson in the lotus position (Photo: Sunday Mirror)

    “It was incredibly *enriching and inspiring for me. But now I want to continue my contemplative adventure using a different medium.”

    She says: “I still feel a bit like a naughty nun.

    “But I’m a middle-aged woman who has *always liked to express *herself so why not?

    “I’m finally letting my hair down when I once used to shave it all off.”

    Damcho is raising money to fund her PhD. You can donate here
    Gene Ching
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  3. #48
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    Thailand Buddhists again

    This is the stuff of movie murder mysteries.

    MONK LEADS POLICE TO NOVICE’S BODY BENEATH TEMPLE BUDDHA
    By Sasiwan Mokkhasen, Staff Reporter - June 2, 2017 3:15 pm


    Rescue workers use a backhoe to dig through concrete poured over a body disposed of at Wat Wang Tawantok in Nakhon Si Thammarat province.

    NAKHON SI THAMMARAT — Under the shade of a stand of trees and beneath a Buddha statue, rescue workers Friday morning dug up the body of a novice monk killed and buried there five months ago.

    The search was launched a day after Denchai Phumniyom, who had been a monk at the temple, told police that back in January he killed a 17-year-old novice monk and buried him on the temple grounds, poured concrete over the grave and then placed the buddha statue atop it all to conceal the deed.

    At the time, Denchai, 36, was a lay assistant who helped manage the affairs of Wat Wang Tawantok in Nakhon Si Thammarat province.


    Rescue workers use backhoe truck to dig under the concrete ground inside the temple.

    Police said Denchai and his girlfriend, Piyachat Arunsakul, managed temple revenues from such things as amulet sales and renting out spaces in its parking lot.

    “Everything in the temple relied on this couple,” said Police Lt. Gen. Thesa Siriwatho said at a Friday press briefing. “Everyone was under their control.”

    Brought to speak publicly today, Denchai said he attacked Suppachoke “Pleum” Eakkiettikul because he believed the novice stole his girlfriend’s purse, which was carrying temple assets including 50,000 baht in cash, a valuable gold necklace and gold-covered Buddha amulet.

    “I didn’t kill him. I just wanted to teach him a lesson and force him to return the stuff he stole,” Denchai said. “I beat him with a PVC pipe, but then he ran to get a knife and tried to fight me.”

    After beating the boy senseless, Denchai said he loaded him onto a truck. He intended to took him to hospital, but the boy died along the way. So he returned to the temple with Pleum’s body to bury there.

    Denchai said he decided to become a monk at the same temple because he felt guilty.


    Denchai Phumniyom and Suriya Kusolsook are taken to point the spot where he assaulted and buried a novice monk Pleum Friday at the temple in Nakhon Si Thammarat province.

    The teen was reported missing back in January, but police said they only got a break on the case recently that led them to Denchai.

    Workers pulled a boy’s body this morning from the bottom of the meter-deep hole beneath the Buddha. The authorities haven’t confirmed yet that was that of Pleum, whose full name was withheld.

    Police said Denchai faces charges of manslaughter and concealing a body. They’re also weighing charges against another novice monk, 18-year-old Suriya Kusolsook, who has admitted to participating in the attack, and Denchai’s girlfriend – who has denied involvement.

    Both Denchai and Suriya were taken to the temple this morning for a police “re-enactment.”


    The concrete ground of Wat Wang Tawantok in Nakhon Si Thammarat province before rescue workers dig and found a human body underneath Friday
    Gene Ching
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  4. #49
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    Mary Jin

    Crazy tale.

    How a Chinese seductress is using Bliss & Wisdom to undermine the Dalai Lama
    ladakh2017blog Audio, News August 12, 2017
    中文版

    GEBIS (Bliss and Wisdom) guru Mary Jin’s ties to the Chinese Communist Party exposed; details of her sexual and verbal abuse of monks emerge; former abbot alleges he was illegally imprisoned in PEI on her orders

    21 June 2017

    Taiwan, ROC – Formerly a cult leader on the run from Chinese authorities, Mary Jin seized control of GEBIS and sought to quietly replace the Dalai Lama’s influence with the Chinese-sanctioned Panchen Lama, former abbot Venerable Fan Yin says in a publicized audio recording.

    Born in northeast China as Jin Mengrong (金夢蓉), which means “golden dream lotus” in Chinese, she was the second-in-charge of qigong cult Zhong Gong, which amassed millions of fanatical followers in only a few years, mesmerized by wild claims of magical powers, potions and esoteric qigong practices. Before long, the Chinese government saw Zhong Gong as a threat, and began to crack down on the cult.

    Meanwhile, on the other side of the Taiwan strait, a monk named Jih-Chang founded Buddhist organization Bliss and Wisdom in 1991 to promote Tibetan Buddhism in Taiwan. Master Jih-Chang, after decades of learning Buddhism from different traditions, took a special liking to Tibetan Gelug Buddhism and became close friends with the Dalai Lama. Master Jih-Chang saw it his duty to spread Tibetan Buddhism among Chinese people, and began traveling to China to teach the Tibetan text lamrim chenmo. Hoping to evade the Chinese authorities, Master Jih-Chang kept a low profile and sometimes disguised himself as a lay person.

    For years, he thought he was still under the radar, as far as the Chinese authorities were concerned. He was allowed to enter China and there was no indication that the Chinese knew about his activities, or his connection to the Dalai Lama. But not for long.

    In order to escape persecution, Jin Mengrong became a Buddhist and gradually infiltrated Bliss and Wisdom. Using a combination of psychological manipulation, supposed spirit visitations and mysterious magical abilities, Master Jih-Chang was tricked into believing that she was an enlightened being. Master Jih-Chang wanted to appoint her as his successor, and spiritual leader of Bliss and Wisdom, against the advice of the Dalai Lama. Master Jih-Chang sent senior monks to China to teach Jin Mengrong Buddhism.

    The student soon became the teacher as Jin Mengrong began to teach the monks tantric sex. Many monks lost their vows of celibacy. Jin Mengrong, perhaps trying to become the Holy Mary, concocted a scheme to give birth to Lama Tsongkhapa. The father was to be one of the monks under Master Jih-Chang. Eventually, Jin Mengrong conceived, but the baby was aborted.

    Ironically, Jin Mengrong was eventually introduced as Mary Jin to the Canadian media, after she moved to Prince Edward Island.

    In 2004, Master Jih-Chang, already old and sick, was poisoned by a doctor hired by Mary Jin in Xiamen, China. Some senior monks who had broken their vows of celibacy to Mary Jin, moved to cement her position as Bliss and Wisdom’s guru. With her at the helm, Bliss and Wisdom has gradually reduced their ties with the Dalai Lama, quietly replaced by lamas linked to the Chinese-appointed Panchen Lama.

    Ven Fan Yin, the first abbot of Fengshan Monastery (Bliss and Wisdom’s main monastery in Taiwan), reveals many more details of Mary Jin’s sexual and verbal abuse of young monks and novices. He also reveals he was illegally imprisoned on Prince Edward Island under Mary Jin’s orders.


    Monks bowing to Jin Mengrong on her first trip to Taiwan in Mar 2015. That was the first time pictures of her were released.
    Listen to the audio here (in Chinese):

    Here is the full transcript (translated from Chinese; any errors are mine):

    From 1996:

    At that time, Mary Jin (Jin Mengrong) was the second-in-charge of Zhong Gong, and was already blacklisted by the Chinese government. Zhong Gong’s leader, Zhang Hongbao, fled to the United States but died in a car accident a few years later, orchestrated by the Chinese government.

    A female friend of Li Yanzhong (李衍忠; Ven Ru Zheng’s elder brother), who lived in a house belonging to a Chinese foreign affairs official, became acquainted with Mary Jin. So Mary Jin hoped to get protection through her links with the foreign ministry. She also hoped to clean up her image by become a Buddhist. Hence, she started learning the lamrim chenmo after being introduced to it by Li Yanzhong’s female friend.

    At that time, she was already married with a child/children. Her husband went crazy and she divorced him.

    In Beijing, she then lived with Venerable Zhong Jin (宗進法師) (NB. not from Bliss & Wisdom), caused him to break his vows and disrobe. He became known as Mr Song Jin (宋進). Jin and Song returned to Jin’s hometown in northeastern China, Daqing (in Heilongjiang province), to open lamrim classes. They called themselves Teacher Jin and Teacher Song. Eventually, Jin gave herself the title “Guru”.

    A monk from Guanghua Temple (廣化寺), Mr Li Yanping, travelled to the northeast after being seduced by Mary Jin. Mary Jin slept with Li Yanping every night. Unsurprisingly, Li Yanping and Song Jin became rivals in love. Finally, Li Yanping managed to get rid of Song Jin, and lived together with Mary Jin.
    continued next post
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  5. #50
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    continued from previous post

    From 1998:

    At Guanghua Temple, Mary Jin claimed that she was possessed by demons. Many gurus and Rinpoches were unable to help her remove the demon, she claimed. She met Master Jih-Chang, who gave her the three refuges and prayed for her. Mary Jin, while being possessed by the demon, told Master Jih-Chang that Mary Jin was Master Jih-Chang’s most important disciple in his previous lives. The demon threatened to kill Master Jih-Chang. Mary Jin then claimed she used magic to murder 10,000 demon soldiers to save Master Jih-Chang. Having been subdued by Mary Jin, and after negotiating with Master Jih-Chang, the demon agreed to become Master Jih-Chang’s spirit protector. Master Jih-Chang named him Tee Kong (提公), or Lord Tee, and enshrined him in Fengshan Monastery. Lord Tee became a very important spirit protector of Fengshan Monastery.

    (NB. Other sources state that this incident happened in the year 2000).

    Lord Tee told Master Jih-Chang that Mary Jin needed to be privately tutored by a senior monk, so that she could quickly regain the knowledge and powers she had in her previous life. Venerable Jing Yuan, who had just been serving as the third abbot of Fengshan Monastery for a few months, gave up the abbotship, and courageously went to northeast China to become Mary Jin’s tutor.

    Mary Jin showered her attention on Ven Jing Yuan every night. This made Li Yanping very jealous. Eventually, Li Yanping complained to Master Jih-Chang that Ven Jing Yuan had raped Mary Jin. Master Jih-Chang believed Li Yanping.

    By 2003, Ven Jing Yuan had clearly broken his root vows, automatically ceased to become a monk, and returned to Singapore.

    Q: If Master Jih-Chang knew that so many sexual liaisons were going on, why did he allow it to continue?

    A: By then, he was already firmly convinced that Mary Jin was an enlightened being and would be his successor, so he kept the sexual liaisons under wraps.

    According to the vinaya, once a monk has broken his root vows, he cannot recover his status as a bhikshu even if he takes the “recovery vows” 增益戒 (note: recovery vows allow a monk to restore his vows if he has committed minor transgressions). Ven Jing Yuan took the “recovery vows” anyway so that he could pretend to be a monk. So Ven Jing Yuan is a fake monk.

    Master Jih-Chang believed Li Yanping’s accusations, and was very angry that Jing Yuan raped Mary Jin. After Ven Jing Yuan returned to Taiwan, Master Jih-Chang stripped him of his senior monk status and sent him to Edu Park to oversee construction work. Jing Yuan was very upset and felt betrayed. He felt that Li Yanping had also broken his root vow, in the same way Jing Yuan did, but was let off scot free by Master Jih-Chang. Jing Yuan would bang his head on the wall every day in anger.

    Around 2003, a Guru Kong (空上師) appeared on the scene. Guru Kong was a spirit which possessed Mary Jin, claiming to be Lama Tsongkhapa and sometimes claiming to be Khedrub Je. Guru Kong also gave some mysterious teachings. Guru Kong convinced Master Jih-Chang that Mary Jin was the reincarnation of Khedrub Je, and that Master Jih-Chang was the reincarnation of Gyaltsab Je. Guru Kong told Master Jih-Chang that they were only missing Lama Tsongkhapa to complete the holy trinity. Master Jih-Chang eventually sent Venerable Ru Cheng (如誠法師, of Fengshan Monastery) to create the holy baby of Lama Tsongkhapa together with Mary Jin.

    At that time, many prayers and pujas were done in Fengshan Monastery to invite the Lama Tsongkhapa holy trinity (Lama Tsongkhapa, Khedrub Je and Gyaltsab Je; this trio is mentioned in the Tibetan tradition too) to be reborn in the Chinese lands.

    Mary Jin became pregnant with Ru Cheng’s child. Li Yanping was enraged, and fought physically with Ru Cheng. The Chinese police were called. In the end, Ru Cheng agreed to abort the baby. Li Yanping complained to Master Jih-Chang again that Ru Cheng was treating Mary Jin badly and was abusing her.

    Ru Cheng knew he had broken his root vows already, and returned to Taiwan. He sensed that something was wrong with the whole scheme, and told Master Jih-Chang that Mary Jin was a fraud. Having believed Li Yanping’s story, Master Jih-Chang was very angry at Ru Cheng for maligning Mary Jin, whom he was supposed to see as his guru. Master Jih-Chang ordered Ru Cheng to repent, kept him in confinement and prevented anyone else from talking to him. Ru Cheng was very upset and left Bliss and Wisdom soon after. After he left, Ru Cheng went all over India to report the matter to the Dalai Lama, the Ganden Tripa Rinpoche, Sharpa Choje and Jangtsey Chojey (the three main Gelug throne-holders). Many people reported the happenings to the Dalai Lama and the throne-holders in India, including Senior Brother Li (李學長 – important lay leader of Bliss & Wisdom). They felt that the scam could not go on, because it would harm a lot of people. But because there were only a few of them, the Dalai Lama and the throne-holders were not able to publicly express anything.

    After leaving Bliss and Wisdom, Ru Cheng was harassed with death threats, and almost died. His mother also passed away. On the verge of a mental breakdown, Ru Cheng moved to the United States for his own safety, and is still there.

    Mary Jin claimed that she pretended to get married to Ru Cheng, in an attempt to enter Taiwan. In fact, they were actually married, and had a marriage certificate. But at that time, the Taiwanese government did not allow Chinese spouses to enter Taiwan.

    Mary Jin procured a fake passport which turned out to be a “spy passport” (NB. I don’t know what passport is this – maybe a stolen one already blacklisted by Taiwanese immigration?). Jin tried to enter Taiwan with this passport, was refused entry and blacklisted by Taiwanese immigration. A monk from Guanghua Temple, Ven Xue Cheng (學誠) (NB: he is now the secretary-general of the Buddhist Association of China, the most powerful position a Chinese monk can hold, and which is of course closely linked to the Chinese government , told me to beware of Jin and have no dealings with her at all. I trusted Master Jih-Chang and did not fully believe what Venerable Xue Cheng said. Because of her attempted entry into Taiwan with a fake passport, Jin had a lot of difficulty entering Taiwan subsequently. I was deceived for 20 years, and have finally put the pieces together recently.

    After that, Venerable Jing Ming (淨明), Venerable Ru Xu (如旭) and Venerable Ru Qing (如清) went to China. A lot of wrongdoing happened, much of it encouraged by Guru Kong. Jing Ming and Master Jih-Chang were in China at that time, but Master Jih-Chang gave Ven Jing Ming the assurance that Guru Kong and Mary Jin were to be trusted. Out of veneration for Master Jih-Chang, Venerable Jing Ming never said anything, but felt uneasy. Venerable Jing Ming was kept away from all conversations and was not allowed to participate in meetings. He was sent out to buy vegetables at the local market every day. Venerable Jing Ming noticed something strange – Venerable Ru Cheng (如誠) was reading books about preventing unwanted pregnancies, which he found bizarre, but eventually understood much later. Jing Ming did not break his monastic vows (no sexual activity) but all the others had broken their vows, except possibly Ru Qing (如清).

    Ven Ru Qing left 3-4 years ago. He knew a lot of what happened behind the scenes, and insisted on staying in Taiwan instead of going to Canada to meet Jin. Venerable Ru Qing如清 almost turned blind from an illness. I believe Jin applied black magic/poison on Ru Qing. Doctor Hsieh Hongbing (謝鴻賓) treated Ru Qing (如清) and can testify. Tiny worms were expelled from Ru Qing’s body after being treated with smoke treatment, which is believed to be evidence of black magic. Many monks suffered from mysterious illnesses – Venerable Ru Hua (如華) , Venerable Ru Qing (如清) , Venerable Ru Qi (如起) , Venerable Ru Hao (如皓). Venerable Ru Hao, after returning from the USA to disrobe, was so ill that he almost could not speak. A doctor found a bloody palm-shaped mark on my body, which many people in the sangha saw as well. Jin had many methods up her sleeve to harass, threaten and kill people. At that time, nobody knew why our illnesses were so strange and could not be treated with conventional medicine. We were told that it was because of our bad karma, that we had to confess and repent, and pray to recover.

    In his later years, Master Jih-Chang had the intention of appointing Mary Jin as his successor, but Jin could not enter Taiwan. If Master Jih-Chang died in Taiwan, Jin would not have been able to become the successor, so she devised all kinds of methods to deceive Master Jih-Chang into going to China. Jin hoped that Master Jih-Chang would die of natural causes in China, under her care, so she could become his undisputed successor. She convinced Master Jih-Chang to go to China, both to teach her, as well as to recuperate from his illness. Master Jih-Chang arranged for his trusted personal doctor, Hu Maohua (胡茂華), to take 6 months leave and accompany him to Xiamen, China. Doctor Hu was sent back to Taiwan one day after arriving in Xiamen, presumably under Jin’s orders. An inexperienced doctor, who hailed from the same village as Jin, came to treat Master Jih-Chang. The doctor prescribed heavy doses of energizing medication. (NB: stimulating Chinese herbal medicine). Venerable Da Xian (大顯) was present and he can testify. Venerable Da Xian (大顯) left the sangha after master’s death as he knew the truth and dared not remain in the organization.
    continued next post
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    continued from previous post

    After Master Jih-Chang consumed the stimulants, his body reacted very adversely. His pulse turned irregular and his body turned stiff. The doctor then prescribed laxatives, which weakened him greatly and finally finished him off. He died under such circumstances. He realized then that he had been cheated and died knowing that. We saw that Master’s eyes were protruding, his stomach was bloated and we were all shocked. Mary Jin told the senior monks that Master Jih-Chang was expressing an emanation of the wrathful deity Mahakala (NB: Mahakala is a Tibetan Buddhist protector deity, an emanation of an enlightened being). We were all cheated. When Master was cremated, Jin claimed that she saw Master Jih-Chang in the form of the wrathful deity Mahakala, filling the entire sky, but none of us could see it.

    We all saw that Master’s remains did not contain any relics. The supposed relics in the stupa are all fakes. I was surprised then but suppressed my suspicions. Those who had their suspicions have all left, Venerable Da Xian (大顯), Venerable Ru Su (如速), Venerable Xing Hong (性弘) and Venerable Chan Zong (禪宗) were present and all the senior lay leaders knew there were no relics. Senior Brother Li (李學長) and Senior Brother Hsieh (解學長) became suspicious. Senior Brother Li knew the full incident, as he was the one who introduced Jin to Master. Mary Jin expelled Senior Brother Li with a lot of manufactured wrongdoings like slander, and I executed the sacking. This is a huge scam. Master Jih-Chang was murdered. Jin started to create a fake will, claiming that she was the successor, and that Bliss and Wisdom should not disperse. This is not Master’s will. Master Jih-Chang’s will was to appoint Venerable Ru Zheng (如證) as successor, and for all decisions in the sangha to be taken by consensus (羯磨: a democratic method of decision-making laid down by the Buddha for monastic communities. Guidelines are prescribed for how to arrive at a decision, how to take disciplinary action and so forth). Master had mentioned this every year. I am not sure who has seen Master’s will, but found out later that it is now in Jin’s possession. For obvious reasons, she is not going to release it. Venerable Ru Jun (如俊) is an accomplice in this, the fake will was released bit by bit, transcribed by Venerable Ru Jun (如俊). The prayer for Master’s reincarnation – many of you still believe it was written by the Dalai Lama, don’t you? No, it was written by Venerable Ru Ji (如吉), not by the Dalai Lama. The original prayer written by the Dalai Lama is with me, do you want to see it?

    Jin subsequently appeared to take charge less often, and let the abbot Venerable Ru Zheng (如證) appear to do the talking. Jin is supporting him from behind. She took away many young novices into her inner circle.

    I am not sure how much Ru Zheng (如證) knows. Ru Zheng (如證) should know quite a lot but he had to obey Jin, as he is afraid to be fixed by the Marco monks. Ru Zheng is in GEBIS now being held incommunicable. He cannot leave the GEBIS compound, every movement is monitored and reported, his passport and mobile phone are confiscated. (NB: As of August 2017, Ru Zheng is back in Taiwan and appears to be moving around freely).

    The connection with Dorje Shugden had been reported to Dalai Lama and he was not pleased at all. Many Rinpoches knew that Mary Jin is associated with Dorje Shugden.

    On another note: I know Master Jih-Chang had asked for a Nyingma lama to conduct rituals for Master due to this poor health. The Nyingma lama told Master Jih-Chang that there was something suspicious in his possession, and he was to surrender it, or he would refuse to conduct the ritual. The object turned out to be a ritual instrument of Dorje Shugden, planted by Mary Jin. After the incident, another monk told me that this shows that Jin is definitely associated with Dorje Shugden. Jin put the blame on Fengshan Monastery’s first Geshe, Tenzin Gyaten (NB: invited from India by Master Jih-Chang to teach), and claimed that it was he who put the Dorje Shugden instrument in Master’s room. The Dalai Lama has all along made his position very clear that he does not tolerate any practice of Dorje Shugden by his disciples. Because Mary Jin instigated Master Jih-Chang into disobeying the Dalai Lama, his practice and health deteriorated rapidly.

    Jin took many monks from the child intake (預科班) into her inner circle, grooming and influencing them as they grew up. Many senior monks were sidelined. For 7 years I was banned from communicating with outsiders. Anyone who attempted to get in touch with me was warned. That’s why you’ve had no information about me for so many years. After I contracted tuberculosis, Mary Jin had no choice but to allow me to return to Taiwan. I was prepared to die in GEBIS in PEI. I thought, if you treat me like this, I will die for you to see. My father did not know my whereabouts for 2 years, not even when he wanted to include me in his will. I was not even allowed to call my father. This is proof of my persecution.

    After I returned to Taiwan for tuberculosis treatment, Ven Jing Yuan and Ven Ru Jun told the two monks who looked after me to leave me. They said, “Ven Fan Yin is useless. You have a great future, why waste it on him?” But the two of them are genuine spiritual practitioners, who would not forsake someone in difficulty. The two monks looked after me for two years until I recovered. In that period of time, Ven Jing Yuan and Ru Jun asked to two monks to join the inner circle (Marco monks), but they refused to go. They are now in GEBIS PEI, and they have no intention of joining the inner circle. This is how they mistreat the senior monks, especially those who do not kowtow to Mary Jin.

    Q: Ven Fan Yin, when all this was happening, how did you practice guru devotion?

    A: At that time I was blamed for the Senior Brother Mu (穆學長) incident. They accused me of fund-raising without Mary Jin’s permission. In reality, that was not the case. In fact, she was the one who told me to do the fund-raising, and when things went wrong, she blamed it on me. Afterwards I thought, never mind, for the sake of the organization, for the sake of Master Jih-Chang, I will shoulder all the blame myself. At that time I thought, fine, if you want me to use this incident to help me grow, I will! I will practice the dharma and show you what I can do! At that time I did not see her faults at all. I was very grateful to her for helping me through. Because I almost died – I thank the Buddhas for giving me tuberculosis, so I could escape.

    Q: Venerable Fan Yin, when was the turning point then?”

    A: This year Rizong Rinpoche came to Taiwan to teach “Essence of Fine Speech” for three months (NB: Rizong Rinpoche, the 102nd Ganden Tripa, gave teachings from Feb-Apr 2017 at Fengshan Monastery’s Lake Mountain Campus, Taiwan). Rizong Rinpoche mentioned Bliss and Wisdom’s problems every day, such as our attachment to sensual pleasures, not genuinely exerting ourselves in spiritual development ….you know all that! Slowly, I started to wake up. I asked Venerable Ru Xing (如性) every day, “What happened? Why is Rizong Rinpoche talking about these topics all the time?” Because Venerable Ru Xing knew about many of Bliss and Wisdom’s internal problems. Rizong Rinpoche would discuss Bliss and Wisdom’s problems with Ven Ru Xing frequently. Venerable Ru Xing wanted to help Bliss and Wisdom as he was Master’s disciple (NB: Ven Ru Xing was ordained as a teenager by Master Jih-Chang in Taiwan, then sent to India to learn from Tibetan lamas. He lives in India and serves as Rizong Rinpoche’s Chinese translator when he comes to Taiwan). As time went by, he became very discouraged and felt it was impossible for things to change at Bliss and Wisdom.

    From the bottom of my heart, I told Rizong Rinpoche, “I accept your advice and guidance. I would like to go into an intensive retreat under your guidance, and with the fruits of my spiritual practice, I will save Bliss and Wisdom.” Rizong Rinpoche agreed to help me. He told me that the single most important cause for Bliss and Wisdom’s problems is our incorrect guru devotion. Mary Jin’s teachings on guru devotion are not Buddhist, they are creationist and theistic, and building up a personality cult. Her teachings do not come from a pure lineage, like Rizong Rinpoche’s teachings. Rinpoche knows clearly, that all the problems we have are due to incorrect guru devotion teachings.

    A few years ago, Rizong Rinpoche was already telling me this. When I was ill, Rinpoche refused to consult the oracle for me, and told me, “All these obstacles, all these problems including your illness are caused by indiscriminate guru devotion”. When I heard this, I sincerely repented and confessed my faults. Rizong Rinpoche saved me. I slowly gained trust in Rizong Rinpoche, and contemplated on his teachings. Rizong Rinpoche helped me to see the reality; otherwise, it would have been impossible.

    continued next post
    Gene Ching
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    continued from previous post


    Q: So you only connected the dots recently?

    A: Yes, only recently did I manage to connect the dots. I spoke to many people, whom I am not prepared to name at this stage. For those who know the inside story, some are not willing to face reality, some have children in the sangha or in the Edu Park, and some are comfortable with the present situation. They thought hiding the truth is better for Bliss and Wisdom. If they reveal the truth, a lot of people will have their faith completely broken. Their worlds will be shattered. After what I have told you, I think you will lose your appetite for a week, and lose sleep for a week. You will have to face the agony of having your faith broken, your lives and thoughts all turned upside down. I spoke to “the elder” (NB: identity not revealed by Ven Fan Yin) and realized the truth. “The elder” knew everything, Jin spoke to “the elder” for 10 hours in Taiwan when she visited Taiwan. “The elder” saw everything, what Jin was doing in her pyjamas with those people.

    (NB: “the elder” appears to be a monk or layman holding a senior position in Bliss and Wisdom)

    Subsequently, I wanted to do an intensive retreat with Rizong Rinpoche, Rizong Rinpoche agreed to help and provide support. I applied for leave from Mary Jin as she is my guru. That was 2 months ago (April 2017). I even bought my air tickets and planned to leave on 10th May. She agreed, but said that I had to go and meet her personally (NB: Mary Jin was in Singapore at that time). I wanted to go, but everyone advised against it. They told me I was finished if I went – I was sure to be confined again.

    So I asked to speak to Mary Jin on the phone. She ignored my request initially. Finally, I sent her a message saying that if she did not want to hear me speak, I would reveal all her secrets to the whole world. That scared her and she immediately spoke to me on video conference. I started by criticizing her closest confidants and attendants – Novice Ru Fa (如法), Venerable Ru Qun (如群), Venerable Xing Jing (性景), and Venerable Ru Ji (如吉), revealing all their faults. She scolded them one by one, hoping to allow me to vent my frustrations. The next day, I told many teachers in BW Edu Park that I am leaving again. The teachers in Edu Park were very worried, because I practically evaporated from the surface of the earth for 7 years after going to Canada to meet Mary Jin. They wanted me to stay, so I could continue guiding them. Venerable Xing Chang (性長) advocated on their behalf – “The teachers are asking me, what if you get confined again?”, asked Ven Xing Chang. I said I can practice in isolation if I am confined again. Every adverse situation is an opportunity to practice. Just like her transgression of the vows – her behavior is teaching me how to discriminate between right and wrong.

    Subsequently, all the teachers present in the meeting were warned. Mary Jin’s confidants named and shamed by me in the video conference wanted revenge. In the second video conference, Jin summoned Ven Xing Chang and I, and interrogated me angrily, “Why did you say I would confine you? This will cause many people to lose faith in me”. It can destroy her reputation. She kept scolding and scolding non-stop. I told her that was not the case, I did not tell them I would be confined. Many teachers knew about what happened seven years ago, and were concerned for me. It was Ven Xing Chang who asked me what I would do if I were confined. So I answered them honestly. Mary Jin was enraged. She said, “How could you answer like that? You should have said, you were not going to be confined.” She asked Ven Xing Chang angrily, “How could you ask that kind of question?” So Ven Xing Chang asked her, “Then what is the correct answer we should give?” That made Mary Jin even angrier, and she went on and on. Finally, it became obvious that Ven Xing Chang was against them. More on this next time.

    At the third video conference, all senior monks were present, about 30 of them in Lake Mountain Campus. Jin told all of them, “The organization is in a mess now”. Jin is starting to get worried. She called Secretary-General Huang (NB: Sec-Gen Huang was appointed as the highest-ranking lay leader of Bliss and Wisdom in 2014/15, and held the position for two years before quitting. Before his appointment, he was a Buddhist but not a follower of Bliss and Wisdom) seeking a solution, “The organization is messy now, Ven Fan Yin and Xing Chang are too powerful and influential, what can we do about it?”. Sec-Gen Huang answered, “You have to face the reality now, shouldn’t you?” It was obvious that Jin was panicking and understood the crisis on hand. Not even Sec-Gen Huang could help her.

    Jin tried to soothe the emotions of the senior monks by imploring them to be patient, to practice gratitude, and not to be like Ven Xing Chang. I asked, “Guru, we have something to say, the vinaya dictates that monks are not allowed to live under the same roof as women. Everyone knows this, and Rizong Rinpoche has even chastised you in the US, telling you not to live with monks and novices.” Jin started to cry and said, “They cannot leave me. If they leave me, how will they live.” It is obviously an excuse, she is the one who cannot live without them. This is a flagrant violation of the vinaya rules. When Jin heard this, she asked angrily, “What do you mean? Are you trying to drive me away? Where do I live if I don’t live here?” I said I wasn’t trying to chase her away, that I was very grateful to her contributions to this organizations and had great faith in her, but I told her, “Please do not live together with monks and novices.” Mary Jin said, “Who said we are living together? We are only living in the same building”. They are actually living on the same floor in expensive bungalows. Anyway, whatever she said was just a stone-walling tactic.

    To show his support for her, Venerable Ru De (如得) started crying dramatically, and spoke a lot. It was all for show. Those are all her trusted lieutenants. Even Ven Ru Zheng (NB. former abbot) came out to say that it was very difficult for her to be the guru, she is going through a lot of difficulty for our sake….after that, I said, “Ven Ru Zheng! That’s not what you say in front of me. During the entire process you were badly abused by Ven Ru Qun and his gang, you came crying to me every day!” When he heard that, his face turned black, everyone was laughing. That’s what the monks are like now – always saying what they don’t mean.

    So Mary Jin asked, who else is unhappy about her living arrangements? I said, many people outside the organization are criticizing us. A lot of people are asking me questions, and I don’t know how to answer them. So she asked, who has heard about this, who has doubts? Some people raised their hands. These people will definitely be warned and brainwashed.

    The very next day, Venerable Jing Ming (净明) left hastily, because Mary Jin ordered him to go to PEI immediately. Venerable Jing Ming (净明) sensed the impending crisis, gave her an excuse and escaped. Subsequently, Jin said hysterically in an internal video broadcast, “No matter where you are, even if you travel to the ends of the earth, I will look for you.” (NB. can be interpreted as signaling concern, or a veiled threat that Mary Jin will hunt him down). She’s a very good actor. She would always start by saying, “I am here today all because of Jing Ming and Fan Yin, it was because they supported me as their guru. I will always be grateful for their contribution and support. I miss them so much. I treat them so well, why did they want to leave?” And she also said, “What Jing Ming and Fan Yin are doing is wrong. It shows that something is wrong with their guru devotion. Wherever Ven Jing Ming goes, I will look for him!” So they left no stone unturned in hunting down Ven Jing Ming.
    continued next post
    Gene Ching
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    continued from previous post

    The Dalai Lama knows all about her transgression of the vows and all her wrongdoing. But we ourselves have to take the initiative to speak to the Dalai Lama about it, so that he can express his stand. We have to remain united, and be strong enough to bring her down within the organization before the Dalai Lama can publicly state his position. If the Dalai Lama only hears from Venerable Ru Cheng alone, he has insufficient evidence and support to make his stand public.

    Eventually we discovered that Mary Jin needs a new man every night. She would summon a monk or novice after 12 midnight, telling them that she had some tantric practices to teach them. She has many different methods of persuasion, such as telling the monk how they were a loving couple in a previous life, how he was a king and she the queen, or that she has special tantric techniques to help treat your illnesses. The monks who’ve left Bliss and Wisdom can testify.

    Now we have to think about how to report this to the Dalai Lama, how to combine and co-ordinate our actions, and figure out our responses to her.

    Anything that Jin gave out, such as pendants, praying beads, and her hymns can cause headaches and nausea. Many sensitive people have these reactions. It’s best not to accept them.

    The Chinese government and the Chinese Communist Party are behind her. The transmission of the Four Interwoven Annotations came from Harwa Rinpoche, who is in cahoots with the Chinese government. He belongs to the Chinese Panchen Lama’s system. Their goal is to control Bliss and Wisdom, breaking the lineage away from the Dalai Lama and swinging it to the Panchen Lama in China, while sucking away Taiwanese money at the same time. It is estimated that they have sucked away about NT$8 billion, from the time Master Jih-Chang passed away until now. Senior Brother Mu’s affair was also a scam.

    Venerable Hsing Yun (NB. Ven Hsing Yun is one of the most renowned Buddhist leaders in Taiwan. He is the founder of Fo Guang Shan Monastery in Kaoshiung, Taiwan) received her visit with great fanfare, when she came to Taiwan the first time. The reason is that when Venerable Hsing Yun visited China, he was told by someone in the CCP that he was to expect a representative from them, and he was to show his support to her. We have verified this. Ven Hsing Yun’s disciples were quite unhappy about this, because this was very unusual.


    Jin Mengrong meets Venerable Hsing Yun on her first trip to Taiwan

    Her identity is clear now. We are all cheated, including Master Jih Chang, and everyone in Bliss and Wisdom, since 1996. As the saying goes, “Relying on the wrong teachings will break all the roots of virtue”. For all the wisdom Master Jih-Chang had, he was cheated as he did not heed the Dalai Lama’s advice. Pabongka Rinpoche was a wise man, but the same thing happened to him too as he did not heed his guru’s advice. When Dorje Shugden appeared in various manifestations in front of him, even as benevolent deities, he was deceived and believed them to be real. His guru knew it was a scam. His guru tried to help him, and wanted him to burn all ritual instruments connected to Dorje Shugden. Pabongka then deceived his guru that he had done so. So Pabongka fell very ill as a consequence of it. The Dalai Lama told me this story about Pabongka. A lot of problems arise when people don’t trust their gurus, and instead trust Dorje Shugden. Just like Master Jih-Chang, who preferred to trust Mary Jin instead of the Dalai Lama.

    Dorje Shugden appears to be a dharma protector, but is in fact an evil demon. Just like Mary Jin, who came up with a Lord Tee – it’s a demon too.
    Busted Qigong Masters & Buddhists behaving badly
    Gene Ching
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  9. #54
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    Slightly OT

    I suspect this wasn't a monk of any sort. I wish this story had a pic.

    Young lass shocked to discover online boyfriend is eccentric monk
    NATION
    Monday, 25 Dec 2017
    1:45 PM MYT
    by allison lai

    PETALING JAYA: A young girl found out the man she had been dating online for three months was actually a monk when they decided to meet.

    China Press reported that the girl, who related her encounter on her Weibo, the Chinese Twitter equivalent social media platform, said that she did not know what to do.

    She said that the man asked to meet her up after three months of online dating, and she was shocked to see him turn up in a monk's robe at her hotel room in China recently.

    Considering the relationship they had built, she let the handsome young monk in, only to discover more bizarre findings about him.

    She said the man was even meditating when he was on the toilet.

    The girl also revealed that when the couple engaged in intercourse, the man kept chanting some gibberish which she could not understand.

    "He brought nothing with him, saying that all beings come and leave the material world empty-handed," she said, adding that she began to feel worried and decided to secretly take some of his pictures.

    She also said the man even followed her to her office later and did not want to leave.

    "He was in his monk's robe and said that he wanted to go absorb the essence of the sun and moon near the full glass panel.

    "All my colleagues are laughing at me! What should I do?" wrote the girl on her Weibo.

    Many netizens, after seeing her posts, said that the man was likely a cheat who was out to get lucky.

    They also advised the girl to pay him some money to leave, with some criticising her for being desperate and allowed herself to fall for a love scam.
    Gene Ching
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  10. #55
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    Li Tianyou

    A real fake monk.

    Police arrest fugitive Chinese murder suspect who won a village’s love as a fake monk
    Li Tianyou, who was caught last month, became an abbot in east China and even led a fundraising campaign for a new temple
    PUBLISHED : Wednesday, 07 February, 2018, 11:36am
    UPDATED : Wednesday, 07 February, 2018, 1:02pm
    Yujing Liu



    A suspected murderer on the run for 16 years in China has been arrested by police after avoiding capture by posing as a monk, local news reports said.

    Li Tianyou, 41, was detained by police in late December on suspicion of killing a suitor of his girlfriend in 2002 in Guangzhou, capital of southern China’s Guangdong province, Thepaper.cn reported on Tuesday.

    Li went on the run after three of his accomplices were arrested and jailed soon after the killing, according to information released by the Guangdong authorities late last month.

    He kept moving from place to place, never staying long in a city. Forced to avoid using his ID or bank card, he often went hungry.


    Li Tianyou was wanted in connection with the killing of his girlfriend's suitor in 2002. Photo: Thepaper.cn

    “While going to great lengths to avoid arrest, he went through a lot of suffering,” a Guangzhou investigator was quoted as saying.

    By the time he arrived in Nanjing, Jiangsu province in 2004, Li had little money, according to the authorities.

    Since working was out of the question, he decided to pass himself off as a Buddhist monk even though he had only superficial knowledge of Buddhism.

    He shaved his head and obtained certification as a monk using a fake ID he had bought.

    He survived on the free food and accommodation that temples provided to visiting monks passing through town.


    Li avoided getting caught by shaving his head and obtaining a monk’s certificate with a fake ID he had bought. Photo: Thepaper.cn

    Li’s path took a different turn when he arrived in a rural village in Suqian, eastern China’s Jiangsu province.

    He plunged himself into the Buddhist community, helping to raise 40,000 yuan (US$6,350) to build a new temple. His display of leadership and energy led to his appointment as abbot, the report said.

    Villagers said Li was kind to them.

    “He would always give us fruits when we passed by his door,” an elderly villager said. “The children loved him.”

    Li’s stature as an abbot continued to rise as time passed.

    Many people came from nearby regions to worship in his temple while others donated money for its upkeep.


    Li’s stature in the community rose after he spearheaded a fundraising campaign for a new temple. Photo: Thepaper.cn

    Through it all, Li remained guarded. He discouraged people from taking his photograph and would communicate with the outside world only through his students, the report said.

    Visitors were required to present their ID cards before entering the temple, and he even warned his students to be cautious when interacting with people from Guangdong, his hometown.

    Meanwhile, the manhunt for Li by Guangzhou police had received a big boost from a digital age innovation: big data.

    Police used computational analysis of extremely large data sets to track Li’s patterns over the years. The authorities declined to reveal exactly how they tracked him down, but in September 2016, the investigation determined that a certain abbot in rural China was likely to be Li.


    Li discouraged people from taking his photograph and would communicate with the outside world only through his students. Photo: Thepaper.cn

    By now, Li was hiding in a two-storey house he had bought in a nearby village with a student.

    He was finally arrested on December 28, after police traced him through interviews with various people he had interacted with from his time on the run, the report said.

    Li was not the first murder suspect to be on the run while impersonating a monk and taking refuge in Buddhist temples.

    In 2016, Zhang Liwei was arrested after fleeing his home province of Heilongjiang in northeastern China. Zhang had held jobs as a cook and ticket-seller before gaining a foothold as an abbot at a temple in Anhui province – and eventually being captured.

    Zhang was unmasked only when he applied for a passport to travel abroad and submitted his fingerprints – which allegedly matched those of the wanted man.
    Gene Ching
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  11. #56
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    Ashin Wirathu

    It has always fascinated me that Buddhists are perceived as so peaceful by Westerners. I imagine that comes from ignorance of Buddhist history.

    Opinion Just How Vicious Buddhist Killer Monks Can Be
    Buddhism is perceived in the West as a peace-loving religion, but the horrific testimonies coming from Myanmar today are a salutary reminder that no group is immune from deteriorating into violence

    Ofri Ilany Mar 04, 2018 3:16 AM


    A poster of Ashin Wirathu burns in a pro-Rohingya demonstration outside the Myanmar embassy in Jakarta in 2015.Achmad Ibrahim / AP

    Last week, the German newspaper Die Zeit published a profile of the Buddhist monk Ashin Wirathu. One photograph showed him wearing a red robe, standing in front of a gilded shrine. The reporter, Erich Follath, described him as short and gentle, possessing a youthful smile and a melodious voice. Anyone who didn’t read the story itself might have thought it was about some method of Buddhist meditation, or was full of descriptions of infinite compassion.

    However, the context of the piece was utterly different: Wirathu is the extremist leader of the Buddhist nationalist movement in Myanmar and the major inciter against the country’s Muslims. Since last summer, the country once known as Burma has carried out atrocities against members of its Muslim minority. The army surrounds their villages in the western part of the country, whose residents have been massacred and raped. In many locales only burnt houses remain; the others have been bulldozed off the face of the earth. About 650,000 Rohingya Muslims have fled their homes, mass graves are being unearthed and, according to Physicians Without Borders, some 10,000 have been killed.

    In the article, Wirathu denies allegations that women have been raped, claiming that no soldier would even agree to touch a Muslim woman, because “her body is too repulsive.” In the past, he urged his followers to expel Muslims from Myanmar, adding that they are “less deserving of protection than mosquitoes.” He maintains that the Muslims – who constitute less than five percent of a total population of some 54 million – pose a demographic threat to the country.

    Wirathu, who may be the most influential religious leader in Myanmar, has close connections with the military. He openly identifies with the global front of nationalism and with xenophobia. He congratulated Donald Trump on his election, and has expressed support for both Marine Le Pen and the far-right German party Pegida. “Perhaps Pegida will be the salvation of Germany one day, just as I am saving my homeland,” he said in the Die Zeit interview.

    Although Buddhist political violence has recently reached extreme levels in Myanmar, the phenomenon itself is not new. Nor is it aimed only against Muslims. In Sri Lanka, Sinhalese Buddhist nationalism, which is rife with racist elements, has flourished for a hundred years. Buddhist leaders there claim that pure Aryan blood flows in their veins – in contrast to their Hindu Tamil countrymen. In Thailand, Buddhist monks incited to the murder of communists, and in Japan four centuries ago, they led attacks against Christians. (In the 16th century, Buddhists in Japan were still executing Christians by means of crucifixion.)

    In fact, it turns out that in almost every country that has a Buddhist majority, there have been outbreaks of violence led by religious leaders, many of them in recent decades. Nevertheless, no one has called on Buddhism to “take stock,” as is demanded frequently of Islam. Nor does anyone maintain that “Buddhism needs to undergo reformation” in order for it to adapt to the modern world.

    For some reason, people are reluctant to see Buddhist violence as a concrete threat. In the West, Buddhism enjoys the image of a peace-loving, harmonious religion, opposed to all forms of coercion and free of the fanaticism and violence of the monotheistic faiths. But in recent months the atrocities being perpetrated in Buddhism’s name in Myanmar and elsewhere has stirred a trenchant discussion about the myth of nonviolence associated with the religion.

    “This myth of Buddhist nonviolence is a product of Western fantasy,” Canadian journalist Hadani Ditmars wrote last September, in Maclean’s magazine, in reference to the horrors in Myanmar. The American scholar of political Buddhism Michael Jerryson noted last year, in the wake of a wave of Buddhist violence in Thailand, that the “popular narratives of passivity and victimhood in Western culture are blind to the diversity in Buddhism and its long history of violence.” Militant monks represent a long tradition in Buddhism, he added. Accordingly, it cannot be said that the Buddhists who support violence are “not true Buddhists,” as that would mean that a considerable proportion of the world’s genuine Buddhists are not really Buddhists.

    It is more reasonable to argue that the philosophical-spiritual worldview sometimes called “Buddhism” is actually a Western invention. This is not to say that Buddhism is more violent than other faiths. But recent hostilities involving Buddhists prove that no group is immune to the potential to wield violence, even murderous violence, if it has the power to do so.

    Ruffians and brutes

    As Nietzsche once wrote, those who purport to desire weakness usually do so because they are perforce weak. In this sense, the only difference between Buddhism and Christianity, for example, is that due to historical circumstances, Christianity was able to attain a position of power. For that reason, the historical record of that religion includes atrocities such as the Rhineland massacres of 1096, the Inquisition and the annihilation of Native Americans. In its essence, Christianity is no more inclined to violence than other religions. In fact, when it first emerged, it was apparently the most submissive and nonviolent religion of all.

    In fact, the stance of righteousness and moral purity – which sometimes stems from long periods of persecution, or life under oppression – is easily reversed and can morph into a particularly destructive outburst of holy violent rage. People who have become accustomed to seeing themselves as nice folks who aren’t capable of hurting a fly can sprout terrifying fangs and claws very fast.

    Slightly over a century ago, communists were, for the most part, considered to be idealistic intellectuals who objected to the death penalty and cared for every living creature. But a few years of being in control were sufficient to demonstrate that communism could indeed be a murderous force.

    And then there’s the Jews, of course. Until the early 20th century, a Jew bearing arms was considered a joke or a bizarre and exceptional phenomenon. But the Zionist project has already accustomed the world to the idea that people of this faith, too, can be ruffians, even brutes.

    During Purim, we learn all manner of things from the reading of the Scroll of Esther. But perhaps the most striking message it conveys is that the moment the Jews were given power, even for just a few days, they immediately set about killing tens of thousands of Persians.

    Buddhists, Jews, queers, Yazidis, Armenians and women – all these groups are often portrayed as essentially peaceful. In fact, those who do not possess power cannot effectively wield violence, and that’s a situation that can change the moment a group seizes control of the government, or even part of it.

    Ofri Ilany
    Haaretz Contributor
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    Meanwhile in Thailand

    MAY 24, 2018 / 12:13 AM / A MONTH AGO
    Thailand arrests senior monks in temple raids to clean up Buddhism
    Reuters Staff

    3 MIN READ

    BANGKOK (Reuters) - Thai police raided four Buddhist temples on Thursday, arresting several prominent monks and worshippers in the year’s biggest such operation amid a crackdown on illegal financial dealings by temples.


    Phra Phrom Dilok, 72, a member of the Sangha Supreme Council is escorted by police officers at the Thai Police Crime Suppression Division headquarters in Bangkok, Thailand, May 24, 2018. REUTERS/Stringer

    The raids are the military government’s latest bid to reform Buddhism, which is followed by more than 90 percent of Thailand’s population of 69 million, but whose image has been tarnished by money and sex scandals involving monks.

    “This is the investigation stage... it will all come down to facts and evidence,” police official Thitiraj Nhongharnpitak, of the Central Investigation Bureau, which is investigating the monks, told reporters.

    More than 100 police commandos raided four temples in Bangkok, the capital, and the adjacent central province of Nakhon Pathom, in the early hours of Thursday.


    An unidentified assistant abbot of Golden Mount Temple is escorted by police officers at the Thai Police Crime Suppression Division headquarters in Bangkok, Thailand, May 24, 2018. REUTERS/Stringer

    Among those arrested was Phra Buddha Issara, 62, an activist monk who led street protests in 2014 and launched a campaign to clean up Buddhism, but gained enemies by publicly naming other religious leaders he accused of wrongdoing.

    Buddha Issara was formally stripped of his position as a monk and sent to Bangkok remand prison to await trial on charges of robbery, forgery, and illegal detention of officials during the protests, his lawyer, Theerayuth Suwankaesorn, told Reuters.

    Phra Phrom Dilok, 72, a member of the Sangha Supreme Council, which governs Buddhist monks in Thailand, was also arrested over alleged embezzlement of temple funds, police said.


    Two other senior monks, Phra Sri Khunaporn and Phra Wichit Thammaporn, both assistant abbots of Bangkok’s Golden Mount temple, were also arrested over alleged embezzlement, they added.

    Representatives of the three monks did not immediately respond to Reuters’ telephone calls to seek comment.

    Deputy Prime Minister Prawit Wongsuwan said the arrests were about getting to the bottom of the allegations.

    “This is part of the investigation,” Prawit said.

    Thailand’s temples, which earn billions of dollars every year from donations, have been embroiled in scandals ranging from murder, sex and drugs to shady financial dealings.

    Under pressure from the junta, Thailand’s body of Buddhist monks has been trying to clean up its own act since last year, by enforcing tougher discipline for more than 300,000 monks.

    The military took power in a 2014 coup it said was needed to restore order after months of anti-government protests, and has promised to hold elections next year, despite postponing the date several times.

    Buddhist monks are highly respected in Thailand and taking action against them was historically considered taboo. But recent scandals have forced authorities to rethink how they handle allegations against Buddhist religious leaders.

    Reporting by Panu Wongcha-um, Panarat Thepgumpanat, and Aukkarapon Niyomyat; Editing by Amy Sawitta Lefevre and Clarence Fernandez
    If only we would do this here with Christianity.
    Gene Ching
    Publisher www.KungFuMagazine.com
    Author of Shaolin Trips
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  13. #58
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    Amyo Barthar Thathanar (Organisation to Protect Race and Religion) MaBaTha



    BLOOD SUTRA: WHATEVER HAPPENED TO BUDDHISM, RELIGION OF PEACE AND COMPASSION?
    The emergence of radical groups like the MaBaTha that promote a Buddhism based on racial and national identity is fuelling violence across the region

    BY PAUL FULLER
    23 JUN 2018



    Tolerance and compassion may be the qualities most often associated with Buddhism. But Asia has been witnessing a spate of violence as new Buddhist movements emerge across the region based on the idea that the religion is under threat and needs protection. Fuelled by a particularly strong sense of Buddhist identity collated with national and ethnic anxieties, this form of Buddhism – based on a localised form of the religion – evokes a rhetoric of intolerance and discrimination that justifies behaviour in stark contrast to the traditional image of peace and enlightenment.


    Myanmar police prepare for a rally by the hardline Buddhist group MaBaTha at the US embassy. Photo: AFP

    In Myanmar, where thousands of Muslim Rohingya have been massacred in the past year triggering an exodus, Buddhist groups have been reacting in radical ways to questions of identity. The most prominent reaction has been from a movement known as the Amyo Barthar Thathanar (Organisation to Protect Race and Religion), often known by the Burmese acronym MaBaTha. Led by prominent Buddhist monk Ashin Wirathu, this group has been rebranded as the Buddha Dhamma Parahita Foundation (Foundation for the Welfare of Buddhism) and enjoys widespread support.

    The MaBaTha grew out of various groups including an earlier nationwide organisation within Myanmar known as the 969 Movement.

    The 969 Movement encouraged Burmese citizens to frequent only Buddhist-owned businesses and purchase goods displaying the group’s symbol, which signified that the premises were owned by Buddhists. This symbol is the Buddhist or sasana flag, with the Burmese digits 969 superimposed on it.


    The flag of the 969 Movement. Photo: Internet

    Groups like the MaBaTha and the 969 movement are part of a phenomenon in which Theravada Buddhism, the school of Buddhism practised in South and Southeast Asia, is used as an ideological vehicle with racial and national identity as its core. This has led to conflicts based upon the conflation of ethnic and religious identities and a rhetoric of intolerance, discrimination and, very often, an overt form of Islamophobia. This is not the Buddhism of the Pali Canon, or of the popular imagination. It is a Buddhism in which the preservation and defence of Buddhism (the sasana) is more important than cultivating wisdom, calm and compassion.

    This does not conform to the idea of Buddhism cherished in the popular imagination. However, if we put aside our romantic idea of Buddhism, how surprised should we be by these emerging Buddhist narratives? There is little historical evidence for an egalitarian, liberal, multicultural and secular Buddhist society other than in this imagined version of Buddhism. This is not to suggest that the extremism of MaBaTha-type movements might ever have been normal in Buddhist culture, but it would be wrong to deny that narratives of ethnic and religious identity have indeed been important factors in Buddhist societies. Over time, these have created complex Buddhist cultures that do not conform to our simplistic ideas of Buddhism.


    Myanmar police guard the US embassy during a rally by supporters of the hardline Buddhist group MaBaTha in Yangon. Photo: AFP

    When Buddhists act in a violent way, or one that supports ethnic distinctions, this is usually supposed to be a deviation from “authentic Buddhism”. This authenticity is challenged severely by the rise of Buddhist extremism in Myanmar, which demands a new vocabulary to understand this phenomenon – one that uses terms not readily associated with Buddhism. Descriptions of Buddhist violence, Buddhist nationalism, prejudice and discrimination are all ideas which form part of Buddhist extremism. These notions now need to be accepted if we are to understand Buddhism in modern Asia.


    MaBaTha supporters in Yangon. Photo: AFP

    In Myanmar and wider Buddhist Asia, the notion of national and ethnic identity and shared cultural and ethnic characteristics distinguishing Buddhists from non-Buddhists can be used in a number of ways. For example, in Thailand there is the idea of “nation, religion, monarch” and in Myanmar “nation, language and religion”. In both cases, the idea of adherence and allegiance to Buddhism is linked to other factors in the formation of identity. The defence of one’s religion is linked to these other themes of national and ethnic identity. To defend one is to defend the other.


    Ultra-nationalist monk Ashin Wirathu. Photo: AFP

    The threat to Buddhism in much of Buddhist Asia is perceived to come from Islam. Buddhist leaders like Ashin Wirathu promote themselves as defenders of Buddhism. These self-proclaimed protectors of Buddhism can use arguments to justify why they can act in aggressive ways to defend Buddhist institutions. This protection of Buddhism is key in the recent Burmese discourse about the relationship of Buddhism and national identity, making it both a rallying call of Burmese Buddhist nationalists and a key element in what it means to be Burmese.

    Some Buddhist leaders have justified violence against non-Buddhists. Sitagu Sayadaw is one of the most respected religious leaders in Myanmar, known for his teachings and for his philanthropic work. In a recent sermon, he clearly intended to suggest that the killing of those who are not Buddhist is justified on the grounds that those who do not follow Buddhist precepts and do not take refuge in the Buddha, his teachings and the monastic community, are less than human. Violence is justified if those persecuted are not Buddhists.

    The seeds of such violence are embedded in Buddhist texts and doctrines themselves. For example, Buddhist religious texts state the Buddha’s teachings are subject to decline and will disappear at a specific point in history. This lends itself to the need to preserve Buddhism for future generations and defend it against attack. There is also the textual idea that a pure version of Buddhism, existing in a particular geographical location, must be defended, and this includes protecting Buddhism against insult and disrespect. This all leads to an urgency to protect and defend Buddhism, and to the possibility of Buddhist violence. So far the target of this supposed Buddhist backlash has primarily been Islam, but other minority groups are not immune either. In Myanmar, apart from the Rohingya, there are also reports of genocidal attacks on Christian Kachins.

    It seems likely that extremist Buddhist movements will continue to flourish in Myanmar. Their arguments are used by nationalist movements to create a populist mix of patriotism and religious allegiance. They have very real currency on the political stage and are likely to play an important part in the 2020 elections in Myanmar.

    The bloodbaths in Myanmar, the sporadic attacks on minorities in Sri Lanka, and the assertions of Buddhist identity in Thailand that we have been witnessing of late may only be the rumblings of a more muscular form of Buddhism that Asia will have to learn to live with, as the world comes to grips with a new idea of Buddhism.


    Paul Fuller is a lecturer in Buddhist Studies at Cardiff University, UK, and author of The Notion of Ditthi in Theravada Buddhism
    There have always been extremist Buddhist movements. Every religion preaches peace and compassion.
    Gene Ching
    Publisher www.KungFuMagazine.com
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  14. #59
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    Sakyong Mipham Rinpoche

    The ‘King’ of Shambhala Buddhism Is Undone by Abuse Report


    A photo of Sakyong Mipham Rinpoche, the leader of Shambhala International, sits on a throne reserved for him inside the group’s New York center, but he has taken leave amid charges of sexual abuse. Credit Gabriella Angotti-Jones/The New York Times
    By Andy Newman
    July 11, 2018

    In a shrine on the sixth floor of a Manhattan office building, a photo of a man in golden robes hangs above an altar. Another photo of him sits upon a throne.

    He is the head of one of the largest Buddhist organizations in the West, Shambhala International, a network of more than 200 outposts in over 30 countries where thousands come for training in meditation and mindfulness and some delve into deeper mysteries.

    The man is Mipham Rinpoche. He is known as the Sakyong, a Tibetan word that translates roughly as king, and his students take vows to follow him that are binding across lifetimes. These days, they are feeling sad, confused, angry and betrayed.

    Late last month, a former Shambhala teacher released a report alleging that the Sakyong had sexually abused and exploited some of his most devoted female followers for years. Women quoted in the report wrote of drunken groping and forcefully extracted sexual favors. The report said that senior leaders at Shambhala — an organization whose motto is “Making Enlightened Society Possible” — knew of the Sakyong’s misconduct and covered it up.

    The Sakyong apologized a few days before the report was formally released, admitting to “relationships” with women in the community, some of whom “shared experiences of feeling harmed as a result.” Followers and Shambhala groups around the world demanded more action.

    On Friday, it came: The governing council of Shambhala International, which is based in Halifax, Nova Scotia, resigned en masse, “in the interest of beginning a healing process for our community.”

    That night, the Sakyong, 55, took leave from running Shambhala as an outside firm investigates abuse allegations against him and other Shambhala teachers. He would, the announcement stated, “enter a period of self-reflection.”

    The Sakyong is not only another executive or religious leader dethroned by #MeToo, but the sole holder of the most sacred teachings in a custody chain that goes back centuries, the only one who can transmit them, according to the traditions of his lineage.

    A few days before the Sakyong stepped aside, Ramoes Gaston, a volunteer at the Manhattan center, on West 22nd Street, who has studied Shambhala for eight years, said the revelations had ripped his world apart.

    “I don’t want it to be exposed,” Mr. Gaston said. “But it has to be exposed.”

    The downfall of a Buddhist leader in the West accused of sexual impropriety has become its own sorry tradition. Last year, Lama Norlha Rinpoche, who founded a monastery in Wappingers Falls, N.Y., retired after allegations of sexual misconduct. So did Sogyal Rinpoche, author of “The Tibetan Book of Living and Dying,” who was accused of decades of sexual assaults and violent rage. In the Zen tradition, fallen masters include Joshu Sasaki and Eido Shimano, two of the leading proponents of Zen in America.

    In Shambhala, bad behavior runs in the bloodline. The organization was founded by the Sakyong’s Tibet-born father, Chögyam Trungpa, a wildly charismatic man, brilliant teacher and embodiment of the concept known as “crazy wisdom” whose alcoholic exploits and womanizing were well known. He died in 1987. In between Chögyam Trungpa and the Sakyong, Shambhala was led by an American-born Buddhist who is mainly remembered for having sex with students even after he knew that he had AIDS.

    The hyperconcentration of authority in the most revered teachers of Tibetan Buddhism lends itself to abuse, said Lama Tsultrim Allione, one of the first American women to be ordained a Tibetan Buddhist nun and a former member of Chögyam Trungpa’s group who knew the Sakyong when he was a child.

    “One is told that one must see the lama as the Buddha and that anything the lama does is perfect and that whatever might seem wrong with it, that is your impure vision. This can be a transformative practice, but only when the lama is truly awake,” said Lama Tsultrim, who leads a Buddhist center in Colorado and just published a book, “Wisdom Rising: Journey Into the Mandala of the Empowered Feminine.”


    The Sakyong, with his fiancée, Khandro Tseyang, in 2006, has apologized to his followers, admitting to “relationships” with women in the community. He said he would enter “a period of self-reflection.”Credit Andrew Vaughan/CP, via Associated Press

    In Shambhala, Lama Tsultrim said, “the level of institutionalized hierarchy is quite extraordinary,” with the Sakyong functioning “sort of like a divine king.” His inner circle, with its ministers and attendants, is called the “court.” He has a personal flag that local centers can buy for $350, to fly when he visits.

    The woman behind the exposé, Andrea Winn, grew up in the Shambhala community in Halifax and says that she and many other children were sexually abused by adults in the community.

    In early 2017 — months before #MeToo became a cultural phenomenon — she began a yearlong effort, “Project Sunshine,” to gather accounts by survivors of the abuse. The resulting report, published in February, prompted Shambhala International to announce “an effort to address issues of past harm in our community.”

    The Sakyong praised survivors for “bravery and courage” in speaking out, without mentioning any misconduct of his own. But the report also prompted women who said they had been abused by the Sakyong to come forward, providing material for the second report, released June 28.

    One woman wrote that for years, before he was married, the Sakyong would kiss and grope her when he got drunk. Like many women around the Sakyong, she desperately hoped to become his wife, she wrote, and she rationalized his boorishness by telling herself that the Sakyong was trying to show her “the patterns of my own poverty mentality and grasping.”

    Another woman wrote that the Sakyong summoned her one night and when she refused to have sex with him, he pushed her face toward his ***** and said, “You might as well finish this.” She wrote, “I was so embarrassed and horrified I did it.” A third woman wrote that the Sakyong groped her in 2011, after his daughter’s first birthday party.

    Yet another woman came forward on Tuesday and said that at a dinner in Chile in 2002, a drunken Sakyong pulled her into the bathroom and locked and blocked the door.

    “He started to grope me and try to undress me,” the woman said by phone, speaking on the condition of anonymity. “I was like ‘No, no, I have a boyfriend.’ He said, ‘It doesn’t matter.’” She said the Sakyong grabbed her hand and put it on his ***** through his robe before she escaped.

    With the exception of the 2011 episode, the allegations against the Sakyong date from before 2006. They were vetted by a retired employment lawyer, Carol Merchasin, who contacted Ms. Winn after the first report was released. Ms. Merchasin said she found all the accounts to be credible.

    The Sakyong would not comment on the accounts “out of respect for the integrity of the independent investigation,” said his lawyer, Michael Scott.

    Ms. Winn, 50, a leadership coach based in Halifax, said of the council’s resignation and the Sakyong’s stepping aside: “It came as a surprise, and as a huge relief. Now I feel that there’s this possibility for healing.”

    Local centers are dealing with the fallout in their own ways. At a center in New Haven, the Sakyong’s photo has been taken down.

    At a meeting at the New York center last week, several people who had found refuge in Shambhala from their own histories of addiction and sexual abuse said they no longer felt safe, and a teacher, Kevin Bogle, resigned in protest.

    “I have been livid this entire week from the news that has been reported and the harm that has been committed,” he told the gathering.

    Many of the Sakyong’s followers are praying for him. Mr. Gaston of the New York center said that when he sees the Sakyong’s photo above the altar, he thinks about the pain the Sakyong must have been in that would have led him to cause such harm to others. “With every breath I exhale,” he said, “I hope that some of my mercy is communicated to him.”

    Follow Andy Newman on Twitter: @andylocal
    Aaron Robertson contributed reporting.

    A version of this article appears in print on July 11, 2018, on Page A1 of the New York edition with the headline: Women Allege Abuse, and a Buddhist ‘King’ Falls
    Wow. What a blow to Shambhala International.
    Gene Ching
    Publisher www.KungFuMagazine.com
    Author of Shaolin Trips
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  15. #60
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    Xuecheng, Abbot of Longquan Temple

    HEALTH
    China investigates high-ranking Buddhist monk accused of coercing nuns into sex
    Abbot of the Longquan Temple on the outskirts of Beijing denies allegations, saying they stemmed from ‘fabricated material’ and ‘distorted facts’
    PUBLISHED : Thursday, 02 August, 2018, 8:50pm
    UPDATED : Thursday, 02 August, 2018, 10:11pm
    Reuters



    China’s religious affairs administration said on Thursday it would investigate claims a high-ranking Buddhist monk sexually harassed nuns and coerced them into sex, the latest case of a prominent figure accused of sexual misconduct in the country.

    Xuecheng, the abbot of the well-known Longquan Temple on the outskirts of Beijing, has denied the allegations and on Wednesday night posted a statement from the temple on Weibo – China’s Twitter-like service – saying the allegations stemmed from “fabricated material” and “distorted facts”.

    Why Chinese women don’t speak out about sexual harassment in the workplace
    The claims made against Xuecheng, who also heads the Buddhist Association of China and is a member of the Communist Party’s top political advisory body, were outlined in a 95-page document prepared by two former monks at the monastery.

    The document swiftly went viral on Chinese social media on Tuesday amid a wave of other allegations that has stoked heated debate and seen China’s fledgling #MeToo movement gain momentum and widen to different aspects of society despite government pressure and censorship.

    Included in the document were extensive details and screenshots of explicit text messages allegedly sent by Xuecheng, including claims to nuns that they could be “purified” through the physical contact and that sex was part of their study of religious doctrines.

    The monastery, in its statement, acknowledged that the document was prepared by the two former monks and that it reserved the right to take legal action against them.

    China’s State Administration for Religious Affairs said in a statement that it had started an investigation and was treating it as a matter of “high importance”.

    The Chinese Buddhist Association did not immediately respond to a request for comment.

    The global #MeToo movement was triggered by accusations by dozens of women against US film producer Harvey Weinstein of sexual misconduct, including rape, triggering a wider scandal that has roiled Hollywood and beyond. Weinstein has denied having non-consensual sex with anyone.

    The catalyst for a Chinese #MeToo-style movement came in December last year when a US-based Chinese software engineer published a blog post accusing a professor at a Beijing university of sexual harassment.

    In China, the hashtag #MeToo has so far appeared more than 77 million times on Weibo, although most the posts with that hashtag are not viewable.
    THREADS:
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    Gene Ching
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