The Centered Path: Vajrayana

Showing posts with label Vajrayana. Show all posts

Tuesday, December 5, 2023

Non-Sectarian Buddhism

I was ordained in 2006 under the International Order of Buddhist Ministers in California at the Rosemead Buddhist Monastery by my primary teacher (Acariya), the Abbot of the monastery, Venerable Chao Chu and my preceptor (Upajjhaya) President of the Buddhist Sangha Council of Southern California, Venerably Walpola Piyananda.

They are, respectively, Mahayana (The greater vehicle) and Theravada (The elder's vehicle). My Vajrayana (Diamond Vehicle) instructor and advisor became Rinpoche Jigme Dorge, Vajra Master and abbot of the Khawalung monastery in Kathmandu, Nepal. My Chan (This is a Mahayana, Chinese version and origination of Zen) advisor and teacher is Venerable Bhikkhuni Wei Cheung of the Rosemead Buddhist Monastery, in Rosemead California. Of course, since then there have been many teachers both Buddhist and non Buddhist.

That was the point, to have acceptance of the basic teachings of the Buddha among all three main sects of Buddhism. It was difficult interacting at times with other Buddhists because sometimes they would want to know my lineage in order to evaluate whether or not they would speak to me. All four of my teaching advisors did not want me to rely on lineage to be 'valid'. They all insisted I practiced and studied certain books, sutras and related teachings and come up with a useful way I could impart that information to a public that had little or no knowledge of Buddhism or any of the 'vehicles'. I not only study the basics of Buddhism which I present on my website 'The Centered Path' and Centeredpath.org, but also my YouTube Channel of the same name.

What is non-sectarian Buddhism? It is the practice and study of Buddhism in its commonest form for all the traditions; Mahayana, Theravada, Vajrayana and even 'Hinayana' as well as Chan and Zen.

My travels and the book...

Non-sectarian vs. Secular Buddhism: Recently, there is a movement that has been gaining momentum. The secular Buddhists. I would consider Stephen Bachelor as the 'father' of this with a close second of Noah Rasheta. This developing idea basically takes out myth, ceremony, gods, devas, and magical ideas out of the practice of Buddhism. Most people that are into this form of Buddhism are generally born in the West, not in a Buddhist culture and tend to be atheists or agnostics. I like this idea, but still have to respect the idea of the metaphor lessons, and that even 'gods' and special beings are due their day. (Karma).

My current approach. I originally was very attracted to the idea of secular Buddhism. Getting rid of many of the archaic and 'useless' ideas, procedures and ceremonies seemed attractive because they are time consuming and I did not see the value in them. Then something changed. When I saw how the monks I worked with would go through all kinds of ceremonies when someone dies not to appease a god or some deity, or to really give any favor to the dead, but to assuage the suffering of the living. The remaining family. I saw the value and the importance of that work of the monk to help in the way he found in tradition, that the mourners saw their parents do for elders etc. Once I saw that I knew, having all those ideas that secular Buddhists deny was important to keep Buddhism available for all people, those that are well read and those that are not. Those that come to Buddhism not to learn about it and practice the teachings of the cause and cessation of suffering but those in the midst of it. When we forget that, we pare down Buddhism into a stale and heartless study of history and philosophy many times void of even spirituality that brings so many to the practice of Buddhism in the first place.

Why not a specific sect?

Is non-sectarian blasphemous? I certainly can be considered that way by some. This of course depends on our intention and reason for studying and practicing Buddhist (Religion, philosophy, spirituality, practice and tradition). If we are trying to attain a certain aspect of Buddhism, say, a Poha certification or become a lineage holder then it is best to choose one 'strain' of Buddhism and stick with that. However if we are wanting to better our understanding of ourselves, the human condition and the cessation of suffering then a basic and general study is helpful. We can appreciate how things and thoughts are explained in the different forms of Buddhism and apply them where and how we see fit.

Monday, March 13, 2023

The Bardo for a dog (shorter)

This is a recap and repost but for Mila. She passed into stillness March 13, 2023 at 2:45 pm.

The Bardo Prayers.

At the time of your own death, or at any time, request the Buddha’s and Bodhisattvas’ aid as follows; Make physical and mental offerings to the three jewels, and holding fragrant incense recite with great fervor.

(The offerings for the Buddhas and Bodhisattvas, Mahakalas (Dharma Protectors), Consorts, Devas and Dakinis can either be of the Tibetan style which would include the Eight offerings of; water to wash with, water to drink, flowers, incense, light, perfume, food to eat, and music (cymbals). As well as other offerings for other Mahakalas such as candy, meat, and liquor. I use a more manageable and simple offering of; light, water, incense, a flower and food. You will also be offering your service and honoring of the Triple Gem which includes the tisarana chant and three prostrations. Also on the altar is the photo or name of the deceased. I did this at the mini altar we have on the mantle with the ashes of Shadow in the center.)

"Buddhas and bodhisattvas dwelling the ten directions, endowed with great compassion, wisdom, vision, and love. You, who are the refuge and protectors of beings, through your great compassion please come to this place. Please accept these offerings set out for you.

Compassionate ones, you have mastered to an unimaginable extent, wisdom, loving compassion, and skillful action. This person, Mila is going beyond this world to another and is abandoning this world. Mila is at death’s door, without friends or family, in great suffering, without refuge, protectors or relatives or friends. Mila's life perceptions are fading away, going to a different realm.

Mila is entering a dense darkness, falling to a great abyss, going into a thick forest, the forces of karma drives her off to an empty wasteland, tossed in great waves. Impelled by this karmic wind finds him/herself with nowhere to stop and rest, finds herself in the midst and mist of a great battle, seized by demons.

The lord of death’s minions fills him/her with terror, from one existence he/she goes to yet another, helpless and afraid.

Alone and friendless, the time is here where she must go. Oh, compassionate ones, please give refuge to Mila, for she has no defense, no friends or family to help her now, please protect her and be those things to her now.

Please, with your great compassion save her from the vast darkness of the bardo.

Shieldher from the great winds of karma, protect him/her from the terrors of the Lord of Death. Deliver Mila from the long polluted bardo.

Compassionate ones, please be generous with your compassion and come toher aid. Do not let him/her go to the three lower realms, guide them from Samsara.

Quickly show the power of your compassion, remember your vows to help. Please be generous in your compassion and commitment for Mila. Hold him tight with your compassion, do not leave him/her to the forces of negative karma.

Please save him/her from the suffering of the bardo.

…

Root of the Bardo.

Oh, now that the bardo of birth is arising for me, I abandon laziness for which there is no time in this life, I shall ender the undistracted path of listening, reflection, contemplation, and meditation. I shall develop appearances and mind as the path, I shall actualize the three kayas: the body of truth, bliss and emanation.

Now, for once I have obtained the blessing of a human body, there is no time to rest on the path of distraction.

Oh, the bardo of dreams arises for me, abandoning the careless, sleeping corpse of ignorance, I shall guide my undistracted mind to the natural state, taking control of my dreams, may purify delusion into clear bright light. I will not sleep like an animal; it is important to practice sleep and direct perceptions of reality together.

Oh, now the bardo of meditation arises for me, I abandon the mass of distractions and confusion, I enter the states free of the extremes like distraction and grasping, I will attain stability in the development and completion stages, and jhanas. I abandon activity that is pointless, I will practice one-pointed meditation. I will not fall to the power of delusion and negativity.

Oh, now the bardo of death arises for me. I abandon all attachment, grasping and clinging. I am undistracted, I enter into clear understanding of the instructions I have heard. I transfer my own awareness into the sphere of the space of the unborn. As I am about to be parted from this body of flesh and blood, I realize it is and illusion and is impermanent. I abandon panic and perceptions of terror as they too are illusion and I recognize whatever arises for me as the natural manifestations of my own awareness. I understand and realize that this is the way the bardo appears. An important moment will arise when cessation is possible, I will not fear the throng of peaceful and wrathful deities as they are the manifestation of my mind.

Oh the bardo of becoming again is arising for me. I hold in my mind one-pointed longing, I will try and prolong my good karma. Stopping up the entrance to the womb, I remember to turn away from it. It is now that I must have courage, determination, and pure perception. I abandon jealousy and anger; I will meditate on the great teacher in union with his consort. I will not think on death but on a long life. Realizing that I had accomplished only pointless and unskillful activities in this life I know I would be unwise to return now, empty handed. I recognize the cure to my ailments is the Dharma teachings. I vow to practice the dharma at this moment, now. If I can keep the words of my teachers to heart, I will not betray myself.

May the verses of this bardo as I speak to them not come to an end until I have gone beyond Samsara and all of Samsara is emptied.

Prayer for deliverance from the narrow passage of the bardo.

"I pay homage to my teachers, the manifestations of the Buddha mind and the host of dakinis that help me. With your great love and compassion, please guide me well on the path of luminous, undistracted listening. May I reflect and meditate on your teachings. Supported and protected by all the mothers of the past and all the dakinis to help me, may I be delivered from the narrow and frightening passage of the bardo. Escort me to the land of the pure light, to perfect Buddhahood. When I wander from intense ignorance through the realms of Samsara, Buddha (Vairocana) please guide me on the luminous path of the wisdom for the Dharamdhatu. Guided by your consort Dhatisvari, deliver me from that terrifying passage. Escort me together to the pure land of Buddhahood. If I find that I am aggressive and angry in the wanderings of Samsara, please Buddha (Vajrasattva) guide me on the mirror like path of luminous wisdom. Gently guided by your consort Buddhalocana deliver me from this narrow, terrifying passage. Escort me to the land of the totally pure Buddhahood. If I wander in Samsara with pride and arrogance, I beg Buddha Ratnasambhava to guide me on the luminous path of Equalizing Wisdom. Gently supported by Mamaki, your consort delivers me from the terrifying narrow passage of the bardo. Escort me to the land of perfect Buddhahood. If am found wandering with desire and attachment in Samsara, please Buddha Amitabha, guide me on the luminous path of the Wisdom of discernment. Gently supported by your consort, Pandavarasini, deliver me from the terrifying narrow passage of the bardo. Escort me to the land of the totally pure, perfect Buddhahood. If I travel Samsara jealous, please, Buddha Amoghasiddi guide me well on the luminous path of All accomplishing wisdom. Gently your consort, Samaya-tara help deliver me from the terrifying and narrow passage of the bardo. Escort me to the land of totally pure and perfect Buddhahood.

If I wander Samsara with strong habits and tendencies may the dakas and Vidyadharas guide me on the luminous path of co-emergent wisdom. Deliver me from the bardo’s terrifying narrow passage. Escort me to the land of pure, perfect Buddhahood.

When I am wandering in delusion in Samsara, may the army of peaceful and wrathful deities guide me on the luminous path that abandons panic and terrifying appearances. Supported and protected by the army of dakinis who control space, deliver me from the bardo’s terrifying narrow passages. Escort me to the land of totally pure, perfect Buddhahood.

Oh, may the space element not arise as an enemy to me, may I see it as the pure realm of the blue Buddha. May the water element not be an enemy to me, may I see it as the pure realm of the white Buddha. May the earth element not be an enemy to me, may I see it as the pure realm of the yellow Buddha. May the element of fire not be an enemy to me, may I see it as the pure realm of the red Buddha. May the wind element not be an enemy to me, may I see it as the pure realm of the green Buddha. May the rainbow element not be an enemy to me, may I see it as the pure realm of the various Buddhas. May the sounds and lights not arise as enemies to me, may I see them as the pure realm of all-encompassing peaceful and wrathful deities. May I realize the sounds to be my own sounds, the lights to be my own lights, the rays to be my own rays. May I recognize the bardo to be my own manifestation and appearance, and may I realize the pure realm of the three kayas of truth, bliss, and emanation.

The prayer that protects from fear in the bardo.

"Oh, when this life of mine has fallen apart, time does not vanish from this world. I wander alone in the bardo but the victorious peaceful and wrathful deities show me the power of their compassion and dispel the darkness of ignorance. As I wander alone from my friends and family the empty reflections of my own perceptions will arise, but the Buddhas show the power of their compassion to me so that the panic and terror of the bardo do not occur for me. When the five lights of the clear wisdoms arise, may I be fearless and undaunted, recognizing them as my own manifestations of appearance. When the forms of the peaceful and wrathful deities arise to scare me, may I be fearless and confident, knowing that this is the bardo and that the compassionate one’s guide and protect me. When, due to my negative karma I experience suffering, may the victorious peaceful and wrathful deities dispel the suffering. When the natural sound of the Dharmata roars and sounds as loud as a thousand thunderclaps, may I be transformed into the sound of the dharma of the Great Vehicle. When without any refuge I am pursued by karma, the victorious and wrathful deities become a refuge for me and all others. When I experience the karma of suffering of my habitual tendencies, may the blissful clear light of samadhi arise. At the moment of seeming rebirth in the bardo of becoming occurs, may no negative signs arise to turn me back to Samsara. When I am transported anywhere by the power of thought may the delusions of terror of negative karma not occur. When wild beasts roar, growl and hiss may it be transformed into the sound of the Dharma. The six-syllable mantra. When I am soaked by cold rain and snow, driven and whipped by wind and covered in darkness may I obtain the divine eye of clear wisdom. Mya the different kinds of beings in the bard, with their various experiences and great compassion be without jealousy and be born in higher realms. When negativity and extreme emotion causes hunger and thirst, may the suffering of thirst, hunger, heat and cold not occur. As soon as I see my future parents in union, creating me, may I see them as the victorious peaceful and wrathful beings in union. I will obtain control over where I will be born for the sake of others. May I obtain a supreme body, graced with marks and signs that are auspicious. Having been born with a supreme body, may all who see or hear me be quickly liberated. May whatever merit I have accumulated increase and follow me. Wherever and whoever I am born as, may I encounter the deity of my previous life. As soon as I am born, may I be able to speak and walk, and regain without forgetting again, the memory of my past lives. May I learn great, small and medium things by studying or even just seeing or hearing them. May all sentient beings become happy and free from suffering, may I be like the medicine, the nurse, the shade tree, the bridge to help them out of Samsara. Victorious peaceful and wrathful deities, just as your bodies, your entourage, your lifespan, and your pure realm, and just as your supreme and excellent marks all are, may I and others become like that. By the compassion and power of the perfect peaceful and wrathful beings, and the power and truth of the completely pure Dharmata, and by the blessing of accomplishing single pointed mantra practice may the wishes of this prayer be realized and accomplished. May the prayer that protects from fear in the bardos never end until Samsara is empty, and all beings have been emancipated from all sufferings.

I will continue this post with a day by day chanting and ceremonial set. These are NOT the traditional Bardo Thodol that a monk would do. They are MY rendition as I was trained in Theravada and Mahayana processes as well as Vajrayana. I am a non-sectarian Buddhist Minister/Priest and am not bound by lineage or tradition. I am able to use what is best understandable and useful to me and my parishioners. I stand to hold space and intent in the practice, not follow only traditional ceremony. I use this to help in understanding and development of compassion, loving kindness, and wisdom. I do this writing for my own development and process, no insult or harm is intended. Forgive me if it does.

Wednesday, December 25, 2019

Entering the stream without drowning in a cult, DIY

In the news recently there have been a number of Buddhist organizations and teachers that have closed up shop or changed leadership and have been 'shut down' because of accusations of abuse sexual impropriety and other tomfoolery. Here I will discuss briefly how we can better deal with the idea of gurus, cults of personality, and our own progress learning about and practicing Buddhism as a way of being.

In the news recently there have been a number of Buddhist organizations and teachers that have closed up shop or changed leadership and have been 'shut down' because of accusations of abuse sexual impropriety and other tomfoolery.
The majority mentioned were ousted because of physical and mental abuse. There are many that also abuse power in other ways, financial, ethical, etc. Each one of these stories are about the personality getting too into themselves and believing they are the bringer of the teachings or the 'chosen' one.

Some examples are the closing of the Dharma Ocean run by Reggie Ray, The excommunication of Noah Levine from the group that ordained him, Spirit Rock. Sogyal Rimpoche's sexual abuse claims, Sakyong Mipham Rimpoche's investigations into the same, and the restructuring of Shambala... That is to name but a few!! (I will put as many links as I can below).

Each one turned into it's own personality cult...
The main point I would like to get to is that Buddhism is and has never been designed as a personality cult. In fact, it was very rare to see a drawing or statue of 'The' Buddha well into the common era. One must also realize that every Sutra begins with 'Thus I have heard', or 'Thus it was said' thereby taking the speaker out of that limelight of being the originator of that teaching. I also see many times that some traditions really do not rely on one on one teaching but by having the student realize themselves through study and practice. Another way to reduce this problem is that monks all have the same uniform and hair cut just for that purpose (in part). It is also an interesting fact that all of these are mainly related to Vajrayana practice in which the 'Guru' is valued above the teachings and is considered the source of teachings.

This brings me to one of our (The Centered Path's) main anchors in teaching and practice of the Dharma... The Advice to the Kalamas. This is a well known but seemingly rarely practiced sutra. (The Kalama Sutra)

Here are the most basic points...
1. Rely on the teachings not the teacher or his or her personality.
2. Rely on what is meant not the words spoken.
3. Rely on the real meaning and intent, not on partial understanding, logic...
4. Rely on your OWN wisdom that you develop, not on your yet-to-be-wise judgement.
5. Do not accept the words on faith...or preconceived notions.
6. Do not believe them because the teacher said them
7. Do not believe them because it comes from tradition.
8. Do not believe them because of hearsay.

No need for a guru. In fact, I would consider it a bit of an insult to be called one and here is why. People believe a guru knows it all, and is the only way to get the info they need. This person needs to be sought out, away from it all... I disagree, I think the only guru is your own mind, developed through practice and meditation. Even His Holiness The Dalai Lama commonly states, 'I am just a simple monk'. This keeps us from thinking he is 'all that'...

(Watts, podcast spiritual authority #1 of 4, min 4:20…

"If you feel the need for a guru, you may go ahead. What is the source of a guru’s authority? He can tell you he can speak from experience. He has experienced states of consciousness which would make him profoundly blissful, or understanding or compassionate or whatever it may be. And you have his word for it. And you have the word of other people that may agree with him. But each one of them and you in turn agree with him out of your own opinion and by own judgment and so it is you that are the source of the teacher’s authority. That is true if he is a n individual or the representative of a religion or church. You may even take a book. “They say so, if you follow it, you too say so” What basis does this have weight? “When I was younger, so much younger than today, I didn’t need anyone’s help in any way” But there is a certain feeling of helplessness in a world of happenings …"

Dark Buddhism...

I am not really talking about the book that combines the concepts of Ayn Rand and Zen, or the idea that some seem to have that Buddhism is a dark and pessimistic philosophy. I am getting at the darkness that can show up in any group. That’s a pretty catchy phrase isn't it? “Dark Buddhism” Seems like something hidden or something at its core has an evil aspect to it. There is no dark Buddhism and by that, this is what we mean.

You can almost think of the term ‘Dark Buddhism; as a kind of click-bait term that hooks the reader or listener into taking the time to see what is up with a phrase that seems contradictory… darkness and Buddhism… Many times I have people come to me and ask why Buddhism is so pessimistic… I mean, the first statement that many come across is that ‘All life is suffering’... Well, you can certainly get lost in a pessimism spiral that can really end up disturbing you. It was the whole idea of the teachings to explain that even though things can seem terrible, that there is no hope, I will get into why and how that happened. (it is one of the same things that kept people going to church in the old days, a story of death, betrayal and damnation with really graphic stories kept people coming in every Sunday for the rest of the story. Remember, there was no TV and few could even read…) What I want to discuss here for this idea of ‘dark Buddhism’ is some of the problems Buddhism has currently.

Sure there are controversies, every group of people that get together eventually have some controversy but because of that it doesn't mean the concept or philosophy is bad. It is the people in it.

Think of the example of a closed box. It is full of darkness but when you open it it does not fill the room with darkness, on the contrary, it is immediately filled with light.

That is how it always happens, light will always clear away the darkness. And even the smallest bit of light can eliminate a great darkness. At least allow those who can do something the ability to see something go so far.

The confounding factor is people and greed or craving for what they want, whether that is money or power, influence control. We see this all the time. Look at politics and the media, someone always stands in the way of the ‘light’ to maintain what they stand for. They do this to keep it in the darkness. It is only when we move the light or have more points of light do we see what they hide in that shadow.

In recent months some very prominent and influential Buddhist leaders have been brought into the light to show they were predators. They concealed that darkness behind them by being in that spit light and manufactured the way things are in that group so that you didn't even want to look at anything else but them. This is the personality cult that even the Buddha himself warned about- He said on his ‘deathbed’ … Follow your own minds be an island unto yourselves.. Rely on your own mind as he had done. This is why I do not ascribe to or promoted the idea of a persona guru like we see in some of the traditions. Now don’t get me wrong, having a good teacher is important. Like having a good trainer for a sport, but although we are thankful and respectful of their work, we do not need them with us forever, eventually we become coaches and teachers and parents ourselves and we have to b the instructor, the guru not only to others but eventually to ourselves.

So how do we put this into action as a regular person (as opposed to the monastic etc…)? We try to look at things passively at first, just like we look at our breath or thoughts in meditation. Without judgment, to see them AS THEY ARE. We look to see and understand then we develop understanding and wisdom. This is the trick. We TRY to be better moment by moment. If we need guidance we use our own minds. We can use the ‘Eight Fold Path’ as our map for these things.

Quote from Buddha at his death. "...be islands unto yourselves, refuges unto yourselves, seeking no external refuge; with the Dhamma as your island, the Dhamma as your refuge, seeking no other refuge." (MahaParinibana Suttra 33)

What that meant, in my opinion, is that we need to look to ourselves for our own salvation. There is no omnipotent or omniscient being that can or will do it for us.

The Buddha found the answers himself and we can too, he just spelled out the formula. This is the exact way we try and approach the Buddha-dharma, we live it as best we can, where we are, how we are. There are certainly many challenges to this, we are not monks, provided for, living in a peaceful place with lots of time for study. We have to make our daily lives study and practice, even when adulting; paying bills, taking care of children and pets, fixing our own meals, having a social life, etc.

If you can read, you can ‘do’ Buddhism.
Remember that Buddhism was largely transmitted by memory, monks had to spend years memorizing the sutras. Also, most of the people that heard and practiced Buddhism over the past 2500 years did not know how to read and did not have the time to memorize any of the Sutras. This is one reason there are so many numbers of things in the teachings. Buddhist philosophy was not widely distributed to the west until at least the early 1900s if not the 1950s. SO it is incredibly young academically in the west. England, Germany and France and Portugal all did send missionaries to Asia to work, some documented Buddhism in the early 1500s, but it took almost 450 years for the first books to be published in the west for public use. And, in the 1500s there were very few Westerners that could read and write. Especially when you compare to today’s literacy rates.

When a teacher is useful.

1. To become a sounding board to get some info on the practice and how to best amend it for our own tastes and personalities.

2. To offer details on the teaching, as well as guidance on what to practice and how.

3. As a reference for readings and other modes to get information on the subject.

4. As an example of what to be or not to be like. (even the fallen teachers can still offer a lesson)

What the Buddha says about that...
The Buddha explained that the Dharma should be taught in certain ways...
1. Spoken step by step,
2. Having the sequence of cause and effect explained
3. Spoken from compassion
4. Not to be spoken for material reward (Although, then life was different, there were far fewer bills to pay. Consider helping your teacher, center or temple with donations of time or money)
5. Is taught without talking down others or oneself.

Now, here is a list of what a teacher should NOT do or those to avoid. ... (it's a doozy)
1. Avoid those that state their own enlightenment.
2. Avoid those unable to discuss issues with the group or take criticism.
3. Avoid anyone that denies accountability for their part in an issue.
4. Avoid teachers that focus too much on enlightenment, nirvana, or some unattainable end goal and not the process and practice.
5. Avoid those that do not practice what they preach, or are over insulated from accountability.
6. Avoid anyone that takes credit for a system or technique. (It has pretty much all been done before, they should at least tell you where they got it from)
7. Avoid those that require you prostrate before them or encourages or permits adoration from followers and those that demand love and devotion for themselves.
8. Avoid teachers that live in opulence, Not supposed to do this for money remember? Also beware of those that are flashy, fashionable or glamorously portrayed.
9. Avoid those that run expensive miracle, abundance, or enlightenment seminars or courses.
10. Avoid anyone that takes sexual advantage of others, flatters you or others and tells YOU you are special to get you closer to them.
11. Avoid those with self given titles, or false claims of lineage.
12. Avoid those that have access only through a hierarchy, or upon a completion of a class.
13. Avoid those with many angry ex-followers, easy to find on the web these days.
14. Avoid those that need you to buy anything while on the process of practice. There are, of course tools that may help, but they should not be mandatory.
15. Avoid those that are paranoid or angry often. Crazy Wisdom is a thing for stories to learn not to abuse people.
16. Avoid those that promote an 'us vs. them' attitude, or any paranoia in or out of the group.
17. Avoid public shaming, verbal abuse, any physical abuse whatsoever
18. Avoid those that disparage another system or religion. Focus on what YOU do.
19. Avoid those that promote any means to justify an end. Especially violence.
20. Avoid those that are too fundamental and read teachings too literally.

The argument that the teacher.gives the lesson the student needs to hear is a poor excuse for any abuse or misbehavior. I think that they can be told as allegories but do not have to be experienced by the student directly. (think of the woman that lost her child and came to the Buddha to revive him). This goes for 'crazy wisdom' and many people's interpretations of some 'zen' teachers that have been sketchy or downright abusive. There is no place for it in the modern study of Buddhism.

Be your own teacher, we can study together. Buddhism really is a 'serve your self' religion/spiritual path/philosophy Think of teachers more like tutors, that way you know they are not the original source, but a way to better understand the lesson.

Now go study...

Sean

https://info-buddhism.com/Abuse_and_Buddhism-Behind_the_Smiling_Facade-Anna_Sawerthal.html

https://www.indiatimes.com/news/india/karmapa-ogyen-trinley-successor-to-the-dalai-lama-faces-money-laundering-charges-in-india-234627.html