Case n° 35/2017: University of Kelaniya
Dear Prosecutor, Public Defender, Ambassadors, Secretary and Jury Members of the International Buddhist Ethics Committee (IBEC) and Buddhist Tribunal on Human Rights (TBDH), regarding the Case 35-2017 against the University of Kelaniya, on October 30, 2017, it is hereby recorded that the trial of the Ethics Committee has been concluded to analyze the violation of Buddhist Ethics and Human Rights by the accused.
After the analysis of the presentation of the Case and validation of proofs, a vote was taken by 7 members of the Jury, confirming that there were 1 vote of “Insanity” and 6 votes of “Responsible” for the Sri Lankan school called “University of Kelaniya” for the serious crimes of Plagiarism and Violation of Cultural Heritage. When interpreting and giving voice to the vote of the Jury members, it is concluded that the “University of Kelaniya” has no excuse for committing Plagiarism and Violation of Intellectual Property, since Maitriyana Buddhist University not only offers full scholarships to study Buddhist Psychoanalysis to all the people of the world, but also gives all the Buddhist Sanghas of the world the possibility to make educational agreements of free education. Even when Maitriyana Buddhist University knew about the Plagiarism, it communicated with the University of Kelaniya to point out that this institution could be authorized to teach Buddhist Psychoanalysis as long as it is publicly recognized the individual who is the true creator of the discipline, which never happened. Thus, the International Buddhist Ethics Committee has implemented the jurisprudence used in the “Ken Wilber Case”, again considering that academics around the world have no right to attack the cultural heritage of Buddhist Communities with impunity. These acts demonstrate that the “University of Kelaniya” is within the framework of illegality after teaching Buddhist Psychoanalysis without proper authorization. However, if the “University of Kelaniya” would come to the point not only to apologize publicly and remedy the harm done, but also to provide the possibility for Maitriyana Buddhist University to teach the true vision of Buddhist Psychoanalysis, then it would have come to a post-sentence reconciliation agreement, and may eventually be cancelled all charges against the Sri Lankan Buddhist school. Until this happens, the International Buddhist Ethics Committee declares that the “University of Kelaniya” is Responsible for Plagiarism and Violation of Cultural Heritage.
The Maitriyana is a Path of education for all humanity, transmitting skills and capabilities in order that people can learn throughout their whole lives. In fact, in addition to peace, justice and ecology, the matter of free advanced education is one of the great central axes of the Buddhist Law agenda. The community of Maitriyana works to be able to concretize designs and pedagogical developments that have the most revolutionary theoretical and practical contents of the world, promoting the development of skills and capabilities such as contemplation, critical thinking and conflict resolution, by training a self-realized citizen and socially responsible. As the contemporary civilization is permeated by technologies that allow the information to flow with high levels of freedom, the Buddhist Law seeks to ensure that teaching processes of advanced knowledge are developed in an ethical and appropriate way, conveying compassionate wisdom (karuna-prajna) without violating the political, economic, cultural and environmental rights of the peoples. For this reason, Maitriyana’s training models are protected by means of legal instruments, preventing other people from distorting or manipulating these disciplines or areas of knowledge with impunity. In this sense, the Buddhist Law and International Human Rights Law consider that plagiarism is not only not productive but is also an attack on dignity, distorting teaching rather than guiding apprentices toward Truth, autonomy and creative thinking. To achieve the goal of an appropriate teaching, the Maitriyana criticizes all kinds of plagiarism, designing an Education Path that pays tribute to the spiritual masters and intellectual thinkers of history. Thus, the Buddhist Law is in favor of a kind of education that works on the contemplative, cognitive and social abilities of an individual, orienting him/her toward learning of values and practices to reach the good life. This Awakening of Cure, Truth and Righteousness is the Purpose (Dharma) to which the whole learning process done in Maitriyana, which always promotes the Education of the Future, is aimed at.
The Buddhist Law is a teaching centered on contemplative, sapiential and ethical capabilities, creating a friendly environment for learning from mistakes and successes of life. This is because learning does not imply that apprentices learn certain data or read easily forgettable books, because deep learning really means learning to understand properly. In addition, Maitriyana’s pedagogical research certifies that one learns better when the development of thought and knowledge goes hand in hand with the capability for righteous behavior. Therefore, the study of extraordinary books along with the teacher’s guide showing how to apply knowledge to everyday life initiates a new way of knowing that unites knowledge, action and solidarity. In this way, the Buddhist Law has to do with the implementation of capabilities and knowledge that allow adequately solving the real problems of the world, never forgetting that the construction of a peaceful, fair, cultured and healthy world is the center of the new pedagogy of Maitriyana. The Buddhist Law then inaugurates a new didactic: learning through legal cases, in which knowledge of multiple disciplines that are applied to the resolution of conflicts are interrelated. Even the design of the legal cases of the courts of Maitriyana is a space of learning and creativity, both for the team of the jury that discusses it and for the accused ones who end up being judged. The legal cases of Buddhist Law break the logic of what traditionally a school is, retaking a systemic view of the world since true learning must take into account how the existence outside school is. The Maitriyana enables the Education of the future by making active use of contemplation, compassionate wisdom and ethics. This educational potency of Buddhist Law is based on the dissemination of information that is often ignored by the formal educational system, by teaching that the Truth implies an active attitude of the individual who must to investigate and evaluate, rather than a passive attitude in which data are merely incorporated. The Maitriyana prepares apprentices to relate different fields of knowledge through multiple practical and theoretical tools, but above all to create a new pedagogy that makes possible a new world. This utopian mission of Buddhist Law retakes the best traditions of spiritual teaching to insert them in the contemporary era. The great challenge that Maitriyana took is to teach the individual to be passionate about contemplation, peak knowledge and ethics, motivating him/her to commit himself/herself to a life based on knowledge to the point where he/she discovers that the Meaning of existence is to learn. In this way, the legal cases carried out by the Buddhist Law are new teaching tools, especially taking advantage of the pedagogical power of ethics, which is a fascinating way to develop in the entire educational space.
The Maitriyana provides a high quality and socially committed spiritual formation, so it teaches to participate in the discussion of reality. The challenge of ethical education in Buddhist Law is centered on the righteousness of citizens, organizations and States. Therefore, the spiritual masters help to train the best students, stimulating the open mind (sunyata) that is fundamental to perceive the Truth. The Maitriyana strives to provide the world with the best professionals of the highest quality, using as its criterion the fact that the students must be in contact with cutting-edge knowledge, while at the same time practicing humility, righteousness and altruism. This procedure is one of the pillars of the Analytical-Existential-Libertarian-Mystical Discourse (Buddha-Dharma-Sangha-Maitri) to which the Buddhist Law belongs, being a discipline with a prestige gained over two thousand six hundred years of commitment to guarantee the human rights.
The innovation evidenced by the Maitriyana programs positions it as the Path toward the Education of the Future, strengthening Spirituality so that it can cope with the irruption of a de-sacralized technological world. The global processes of political, economic, cultural and environmental deterioration require the individual to open his/her mind to learn a different approach to the Real. Obviously, the Buddhist Law changes the structure of the teaching and learning process, making the University to acquire a leading role in the ethical evaluation of the internal and external world. Maitriyana works from four social pillars: the powerful principle of world peace, the duty to guide toward social justice, the transmission of free advanced education, and the challenge to restore planetary ecological health. This challenge requires the best innovative teachings that make it possible to convert liberty, equality and fraternity into a guiding principle of life. The Buddhist Law considers that an educated, free and enlightened society should be built, rethinking the University to be much more than a space of acquiring knowledge, which implies making it an area of evolution of consciousness and society. This understanding is the supreme greatness that characterizes Maitriyana, which begins to be motive of envy and copy on the part of the great Universities of the world.
The Buddhist Law prioritizes the teaching of sociocognitive learning capabilities, such as conflict resolution, ethical judgment, and critical thinking, rather than limiting learning to mere understanding and writing production. The Maitriyana’s programs promote the development of psychological, philosophical, scientific, artistic, political and sociological capacities, positioning ethics as a transversal character in all fields of study. This way of learning requires the application of a paradoxical dialectical logic that works constantly toward the achievement of dynamic, complex and growing synthesis for all apprentices.
Universities should move toward Education of the Future, rather than merely being limited to producing and developing technology. The Buddhist Law considers that Universities should be spaces of production, distribution and practice of the Truth, improving the quality of life of people through the most innovative knowledge. This orientation of Maitriyana toward political, economic, cultural and environmental transformations has the potentiality to radically improve the existence of all societies, requiring people to learn and practice contemplative, sapiential and ethical skills, otherwise they will not be able to face the challenges that the world requires to survive and evolve. Following the example of the Free and Enlightened Beings (Arhats-Bodhisattvas), the Universities must provide answers and guidance to a totally disoriented humanity that is approaching the abyss, assuming the challenge of planning and developing processes of transformation and evolution of the individual and of society, contributing to generate an integrated, wise and compassionate world. Instead of contributing to the generation of a more capitalist society, Universities must be inserted within the global Order as spaces of Liberation and Awakening. This obviously requires sustained work to overcome greed, hatred and deceit, of which plagiarism is a part, simultaneously seeking to overcome war, poverty, ignorance and pollution. The task of Buddhist Law is to allow thinking ethics in alternative legal circuits that valorize life, dialogue and knowledge. Undoubtedly, the goals of Maitriyana will only be consolidated through a wide agreement encompassing all mankind, which must decide whether to choose the Path of Unity and Salvation or to choose the Path of Division and Destruction.
The Buddhist Law promotes justice as a rewarding learning system, allowing that the accused parties and victims have the opportunity to learn and heal wounds through reconciliation. This model of pedagogical and therapeutic jurisprudence is a teaching process that redefines the roles of the student, teacher and school. In the Maitriyana, the apprentices must not have a passive role, but they should pay full attention (Mindfulness) to reality, investigating and showing a critical thinking always with respect and humility. At the same time, in the Buddhist Law, the accused ones are expected to learn from cases and ethical sentences, which is a restorative justice movement, associating conflict resolution with sacrifice and rewarding learning.
The Maitriyana develops an international plan to transform the world education, mobilizing and calling for the ethical and humanitarian action in the face of the inevitable fall of civilization. This calling requires integrative strategic planning that focuses the subject on the path of peace, justice, learning and health. This transformation is fully achievable through an articulation of political, economic, cultural and environmental measures that are coordinated on the basis of how to solve the problems of reality. Thus, the strategic plan of Buddhist Law is always to teach, to create an international framework to guide society toward the fulfillment of human rights and the ethical goals that the global community has already set. Therefore, Maitriyana’s purpose is to ensure that all peoples have access to meaningful learning that is necessary to save the world by transmitting an integral formation in contemplation, compassionate and ethical wisdom that is capable of transforming the psychic and social world. In order to achieve this supreme goal, the Buddhist Law revolutionizes the learning process, focusing on learning based on ethics and integrity. In the context of a civilization that every day seems to be more numb and hipnotized by superficial technologies that, like Pied Piper of Hamelin, lead society to the precipice, for Maitriyana it is imperative that education achieve the individual’s Awakening through learning for the whole life, so constantly creations and innovations in thinking are shared to the world. However, these new kinds of thinking, as is the case of Buddhist Psychoanalysis, require an active and respectful learning rather than an illegitimate and distorting appropriation. The Path of Buddhist Law has many challenges and obstacles, although simultaneously offers great opportunities for ethical learning so that peace, justice, education and ecology are the engine of humanity’s survival and evolution. In short, without the ethical teaching defended by Maitriyana there is no future.
The educational transformations generated by Buddhist Law are framed within the Analytical-Existential-Libertarian-Mystical Discourse (Buddha-Dharma-Sangha-Maitri), so it reorganizes the function of the school to function in harmony with education for peace and justice. In short, this pedagogical transformation succeeds in accomplishing that what the traditional University does not usually do, generating a virtuous and liberating circle of meditation, peak knowledge and detached action, guiding the apprentice toward a life of righteousness and responsibility. The Maitriyana exerts a powerful spiritual force of pressure on the entire international community so that it functions properly, instead of continuing this current path of oppression of the peoples. The socio-educational assistance of Buddhist Law reformulates the school and the University, giving back the function and the commitment to build a better world. Contemporary civilization has the duty to urgently change the current course so that educated humanity of the future can emerge.
In conclusion, the International Buddhist Ethics Committee has the Purpose (Dharma) to purify the world through Advanced Education that contributes to the emergence of Truth, which implies a direct criticism of the Schools performing manipulations and plagiarisms. It is therefore established that the “University of Kelaniya” is violating the cultural rights of the Maitriyana Buddhist Community, genuine creator of Buddhist Psychoanalysis. Undoubtedly, the Schools have the right to transmit books and articles by all the writers of the world, since the free circulation of ideas is a human right, although this should happen without resorting to Plagiarism, which means that a University has the right to transmit any kind of knowledge provided that the authors of such knowledge are not infringed. In this way, the Case on the “University of Kelaniya” is a great teaching in order that the Buddhist Universities not to commit Plagiarism, which violates both International Law as well as implies a violation of Buddhist Law, since Buddhist Communities prohibit all kinds of thefts.
Following the Path of Master Gautama, who developed the highest School of Life in the history of humankind, the International Buddhist Ethics Committee oversees the universities not to attack the material and immaterial heritage of the Spiritual Communities (Sanghas), so that the “University of Kelaniya” has been sentenced as Responsible for PLAGIARISM and VIOLATION OF THE CULTURAL HERITAGE.
With the spirit of reconciliation (maitri),
Master Maitreya Samyaksambuddha
President and Spiritual Judge of the International Buddhist Ethics Committee (IBEC) and Buddhist Tribunal on Human Rights (BTHR)