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HHDL: In the case of monastics, if any of the four root vows—to abandon killing a human being, stealing an object of value, sexual intercourse (heterosexual or homosexual), and lying about one’s spiritual attainments—is fully transgressed, that person must leave the monastery and is no longer a monastic.

Aside from that, I do not know of any institutional methods for dealing with other cases.

All forms of abuse are against the general Buddhist rule.

If an individual does not listen to the Buddha’s instructions, it is doubtful that they will listen to ordinary people like us.

was distressed to read Orgyen Tobgyal Rinpoche’s (OTR) response to the recent letter by eight former, long-time Rigpa students regarding Sogyal Lakar’s abusive and unethical behaviors.

When two people in a relationship treat each other equally, there is no difference in power or status during sexual intercourse. However, if the teacher is with one student one month and another the next, that is not right. So is misusing the idea of dakinis by saying things such as “You have signs of being a qualified dakini,” or flattering the student, “You have very great Dharma potential.” Women should not be afraid to say no!What is your opinion: are there times when sexual relationships between a Buddhist teacher and their student could be appropriate?HHDL: It may happen that an unmarried teacher meets an unmarried student while teaching.It is essential to distinguish between two things: the person and their action. The person is neutral: he or she wants to be happy and overcome suffering, and once their negative action stops, they will become a friend. Speaking out against the action does not mean that we hate the person.For example, we Tibetans fight Chinese injustice, but it doesn’t mean we are against the Chinese as human beings, even those who are ruthless.

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