CRAZY WISDOM OR JUST SOME CRAZY ONE ?
“Whenever we witness crazy wisdom behave „It is important to keep in mind that if one does not have clairvoyance then there is never completely certainty about what another person intends. Even if somebody has a loud voice and says something harsh, we can’t be certain that they really have a nasty motivation.
The best we can do is to have a correct assumption about the other person’s motivation.
So even when we have a correct assumption we can never establish the pervasion in order to have an actual inferential cognition. This is the case because we can never establish the pervasions that would allow us to generate an incontrovertible inferential cognition.
For example, there is no pervasion that everybody who says harsh words with a loud voice and a red face is necessarily angry.”
(quote taken from Ven. Birgit’s Abidharmakosha teachings at the ILTK; Pomaia/Italy)
There are a lot of cases in Indo-Tibetan Buddhist history where Buddhist masters and practitioners alike judged the behaviour of someone wrongly.
However, if the person they judged wrongly had really exceptional qualities, this person corrected their wrong assumptions by the performance of extraordinary actions of body, speech or mind, which led to the collapse of these wrong assumptions, and the critics were able to develop faith in that wrongly judged person’s (really existing) qualities.
Tibet masters who shook the faith of people restored it my performing extraordinary powers and miracles which proved their tantric realizations.
See for example Atisha who expelled a yogi-monk from a monastery or the monks who tried to get rid off Shantideva, even trying to deprecate him, and other stories like Drugpa Künleg, the nun Gelongma Palmo etc.
If in the past a capable Lama performed questionable actions based on so called “crazy wisdom” it led finally to a tremendous benefit for the individual towards it was directed and it was a teaching to the public showing them a mirror of their limited minds.
However, if a person who claims to act out of “crazy wisdom” leaves the individual and the public in a state of hurt, suffering, confusion, distrust and anger this is clearly not a sign that this person has realized a level of spiritual attainment that allows him to act out of “crazy wisdom”. ”
(For more see also: Questioning the Advice of the Guru by H.H. the XIV. Dalai Lama)
NOTE: it is absolutely a NO GO to dance in the Gompa in such an ordinary way in Buddhism. It disturbs the mind of many followers. It is a sign of disrespect. One of the refuge vows is to respect tantric images! You also don’t dance like this in a catholic church!
But if he is a Mahasiddha, being on a very high level of realization Sogyal Rinpoche should prove to all of us his realization, like Guru Rinpoche and others did when people were feeling irritated about their conduct….What was his motivation and what did his behave cause within the world who see this video? Is it bringing about more happiness? It goes around in fb and people are shocked. Is it about teaching us not to have fixed ideas? Is it really beneficial to do it? Was it necessary to do it? It caused lots of disturbances within many people….
Before that does not happen we may better refrain from judging his behave, but we can ask him to prove his realization to us and reveal to us his true motivation)
Having taken refuge in the Buddha, you must respect the representations of the Body, Speech and Mind of the Buddha, place them in a high place and respect them by doing prostrations and making offerings.
Regarding going for Refuge to the Buddha, you show reverence to the Buddhas and their representatives. This includes putting Buddha images in a place of respect, making prostrations and offerings, and so on (images of the Buddha should not be placed on the floor).
( by H.H Karmapa )
They are to respect, especially in your attitude, symbols of the Buddha, Dharma and Sangha. After taking refuge in the Buddha, we respect all forms of the Buddha, such as statues, pictures, paintings or any images of the Buddha. It is the same for the Dharma and the Sangha. We show respect for the texts and for symbols of the communities of ordained men and women. For example, we should not walk over a statue of the Buddha or a text that we have left on our cushion, we should not sit or stand on a text. We should not critizice or laugh about images of Deities, Buddhas and so forth because of they were made by an not so skillful artist, as they represent inner qualities of enlightenment.
However, it’s important to understand that respect here does not mean adopting any particular cultural form. The point is the internal attitude of respect, not particularly how it is demonstrated externally. So this is not an injunction to attempt to adopt a particular cultural form. You should demonstrate respect with body, speech and mind in a way that is in accordance with your cultural background. So that’s about enough commitments.
(by Pönlop Rinpoche )
“ Think that your present representations of the 3 jewels, whether a cast image, carved relief, a painting, a stupa, a volume of a book and so forth, is the dharmakaya. It is possible that the essence of dharmakaya will be suddenly realized when making prostrations, offerings, or supplications. Even if that does not happen, by prostrating and making offerings to the 3 jewels and creating a karmic connection, one will become a disciple of a Buddha in the future.”
(by Guru Rinpoche )
Having taken refuge in the Buddha, honour and respect even a tiny piece of broken statue representing him. Raise it above your head, put it somewhere clean, have faith and perceive it with pure vision, considering it as the true Jewel of Buddha.
To consider paintings and statues represnting the Buddha or books containing his words to be ordinary goods that can be sold or pawn is a very severe fault called „ living by holding the 3 Jewels to ransom“.
To point out the ugliness of a drawing or statue of the Buddha or otherwise criticize it, unless you are evaluating its proportions in order to fix it, is also a grave error and should be avoided.
(by Patrul Rinpoche)
One should have a respectful attitude toward all representations of all 3 Jewels, regarding them as their embodiments. One should never trade or pawn any image or likeness of them, whether new or old, whether skilfully or poorly executed.
( by Kangyur Rinpoche)
Traditionally, signs of disrespect are stepping on or over such objects, sitting or standing on them, and placing them directly on the floor or ground without at least providing a piece of cloth beneath them. Although these objects are not the actual sources of safe direction, they represent and help keep us mindful of enlightened beings, their supreme attainments, and the highly realized practitioners well advanced toward that goal.
(by Alexander Berzin)