What is the relationship between the NKT and Tibetan Dorje Shugden practitioners?

Our relationship is one of mutual support, mutual respect and love. We are all disciples of Lama Tsongkhapa, we follow in the spiritual lineage of Gelugpa instructions passed down through the great Lamas Je Phabongkhapa and Trijang Dorjechang, and we do this with the help of our Dharma Protector, Dorje Shugden. NKT students have joined Tibetan monks and Tibetan lay people in the Western Shugden Society demonstrations requesting the Dalai Lama to give freedom to Dorje Shugden practitioners. Geshe Kelsang and a number of NKT students have also supported the new Gelugpa monasteries, Shar Gaden and Serpom Norling, not just morally but with generous financial aid. Shar Gaden acknowledge his courage on behalf of all Dorje Shugdan practitioners and his help in bringing these new monasteries into existence.

Inviting other teachers?
NKT individuals naturally have the freedom to go to other teachings given by other Lamas at different institutions if they wish. Representatives of the NKT, such as teachers and managers, are not however permitted to invite Lamas from different traditions to teach.

Recently, a visiting Tibetan Lama and Dorje Shugden practitioner, who is currently in the States to help highlight the situation with the Dalai Lama’s ban on Dorje Shugden practice, was invited by some NKT teachers to teach at a branch of one of the NKT centers. They were then requested not to do this because, as Geshe Kelsang has said, “We are different traditions.” Over the years, the NKT has consistently resisted inviting Tibetan teachers, including fellow Dorje Shugden practitioners, to teach at NKT centers and this is now in the Internal Rules. This article will help to explain why.

Different traditions
That we are different traditions is evident in several ways. For one thing, it is unlikely that the three NKT study programmes will ever be adopted at the Gelugpa monasteries in India (even though many Tibetans who speak English greatly admire Geshe Kelsang’s commentaries), or that Western NKT teachers, lay or ordained would ever be invited to teach Dharma at Gelugpa monasteries or centers. This is all well and good, as we are different traditions; we are a Western tradition, within Western culture for Western practitioners, and they are a Tibetan tradition, within Tibetan culture, teaching largely in a monastic context.

Here in the West, the majority of practitioners are lay and live in vastly different cultural circumstances from those found in Tibet and India. What works for Tibetans does not easily translate for Westerners and the presentation of the teachings, which has been carefully designed for Westerners, differs widely from the Geshe program taught in the monasteries. As it says in the Internal Rules:

15§1. The Education Programme of all NKT-IKBU Dharma Centres shall consist only of the three New Kadampa Tradition Study Programmes: the General Programme, Foundation Programme, and Teacher Training Programme.

15§2. These programmes form the very core of the NKT-IKBU, and are what distinguishes the New Kadampa Tradition from other traditions.

Other teachers from other traditions can of course be realized beings and qualified to teach holy Dharma in general. The NKT has never said that it has a monopoly on Dharma — that would be going directly against our understanding that Buddhas appear in different forms to help diverse living beings. But, logically enough, only those trained in the NKT study programmes are qualified to teach those programmes.

Geshe Kelsang has taken into account that most Westerners lead very busy and full lives and so the Dharma he presents has become more and more immediately practical. The circumstances are different to the monasteries, where the Geshe program takes twenty years to complete and is intellectually rigorous, involving huge amounts of memorization and formal debate. Some of the monks then go onto do retreats. This system has produced many qualified practitioners, including our own lineage Gurus! But the average Western Buddhist does not have the time or the inclination to complete a 20 year Geshe degree – only one has managed to do this. The NKT study programmes differ from the Geshe program in their very practical emphasis on Lamrim, Lojong and Mahamudra and the emphasis on meditation and retreat. And it is true to say that Geshe Kelsang has conveyed the priceless Ganden oral lineage in a clear, unique and precious way to his Western disciples, for which they are very grateful.

In the NKT the teachings emphasize how to integrate the practices into daily life with family, jobs, etc. Many of the sadhanas have become shorter, with more time for meditation. As it says in the Internal Rules:

16§1. All NKT-IKBU Dharma Centres shall follow the same tradition regarding rituals, retreats, pujas, and granting and receiving empowerments.

These rituals are in many ways far simpler (and shorter) than those in the monasteries. If we examine the life stories of those who grew up in the monasteries, they are utterly admirable, yet utterly unrepeatable for most people in the West. Shar Gaden and Serpom Norling however can recreate these conditions for Tibetan monastic practice in accordance with the changing needs of their own students. Other lay Lamas in the Tibetan tradition can also provide the conditions their own disciples might need.

Books
Even Geshe Kelsang’s detractors acknowledge that his books (which are the basis of the three study programmes) are written by an erudite Buddhist scholar, and no one has found mistakes or inaccuracies in any of them. Geshe Kelsang has not omitted or added anything to the meaning of Lama Tsongkhapa’s teachings. It is clear that Geshe Kelsang is an accomplished Yogi with great personal experience, and through his own experience and wisdom has found ways to help students access the profoundest aspects of Buddha’s teachings as elucidated by Je Tsongkhapa in a swift, achievable, and step-by-step way. His textbooks reveal in astonishing clarity and detail all the stages and practices necessary; a complete road map to attain the enlightened state of Buddhahood. What more can we ask? Our job as NKT practitioners is to put these perfect and detailed instructions into practice every day of our lives.

Language
Within the NKT, all the books, teachings and practices at the centers are given in the language of their country. This means that to engage in the study and practice of Buddhism, people do not have to learn the Tibetan language. Within the NKT Study Programmes, there are no linguistic barriers to the study of Buddhadharma.

Monks, nuns, lay men, lay women
Related to this, the moment Geshe Kelsang arrived in the West he set about training and empowering Westerners to teach Buddhism, based on their own sincere spiritual progress, so that they could teach people in their own languages and cultures. He said he wanted four types of teacher — monks, nuns, lay men, and lay women. Geshe Kelsang has ‘democratized’ Buddhism here in the West by appointing teachers in this way and has said repeatedly that one’s Spiritual Guide can be a monk, nun, lay woman or lay man. This is a vast departure from Tibetan ways. Geshe Kelsang also shows no discrimination based on race or sexual orientation, setting the tradition apart from the Tibetan hegemony of the FPMT and other Tibetan Buddhist centres and the 14th Dalai Lama’s condemnation of homosexuality.

No Tulku system
While to some, the practices of recognizing Tulkus and using oracles for divination may seem interesting and exotic, they are well outside Western cultural norms. With respect to the Tibetan Lama mentioned earlier, one NKT branch teacher recently told a relatively new student that “This Rinpoche is even higher than Geshe-la as he is a reincarnate Lama.” This reveals the danger of the Shangri-la syndrome, naively idealizing foreign cultures and grandiose titles as magically perfect and naturally superior to ours. The Tulku system is one of inherited power where reincarnate Lamas (almost always Tibetan boys, even these days) are discovered at a very early age and then groomed for their privileged status and authority. This system creates an unbreakable glass ceiling for Western practitioners. What is the place for lay Gelugpas in the Tulku system? What is the place for women, ordained or lay? This system worked in Tibet on many occasions, but it can and has also been misused by those with a bad motivation for worldly purposes.

The NKT has decided to elect its leaders instead. Indeed, not just one but two women have been appointed to the highest positions in the organization for a period of at least the next four years. This utter breaking with the Gelugpa monastic tradition makes perfect sense in a Western democracy but would not be appropriate for Shar Gaden, for example, which is a Gelugpa monastery. Nuns in the highest position in a Tibetan monastery would be as much of a cultural hurdle there as relying upon the Tulku system would be to the NKT.  It is also worth noting that Geshe Kelsang has not tried to interfere with how Shar Gaden or Serpom Norling are organized, even when his involvement was requested. He has never tried to interfere with any other Buddhist Center in the West either.

No teachers in the NKT have been recognized as a Tulku, most teach without fanfare or recognition. Inviting Tibetan Tulkus and Lamas to teach at NKT centers can undermine the teachers’ credibility simply because Western teachers appear more run of the mill and “like us” than an exotic Rinpoche.

No oracles or divination

The Internal Rules state:

16§2: To prevent Dharma being used for political aims or worldly achievement, no NKT-IKBU Dharma Centre shall follow any tradition of recognising and relying upon oracles, or follow any system of divination.

This is not saying that these systems are always misused or that they never work or should not be used by others. Within our lineage our own great Tibetan Lamas sometimes relied upon oracles and divination. Even Geshe Kelsang himself used divination to find the rebirth of his mother, as explained in the book Introduction to Buddhism. Early on in the NKT years, the oracle of Dorje Shugden came to a few NKT centers and Dorje Shugden composed a beautiful and inspiring long-life prayer for Geshe Kelsang. However, it is true that on occasion this system has been used in the service of political power and still remains open to abuse. Not to mention that an oracle’s possession can present a large cultural barrier to the average Westerner, seeming alien or superstitious. Acceptance of the validity of divinations and oracles, while firmly established within Tibetan culture, is outside of our own.

Ordination within the NKT
At the present time the NKT-IKBU has about 700 ordained people around the world. The way of granting ordination was designed by Geshe Kelsang following the ancient Kadampa tradition. It is very simple and very practical. A great deal has been explained about this on our website and blog.

Independent Buddhist Tradition
The Internal Rules state:

§3 The New Kadampa Tradition shall always be an entirely independent Buddhist tradition and the NKT-IKBU shall have no political affiliations.

Geshe Kelsang has worked hard for the last 30 years to create a modern tradition of Je Tsongkhapa’s Buddhism, one that can be transplanted into any country in the world because it is divested of Tibetan politics and culture. This has not been easy as it has challenged the Tibetan status quo, and over the years even some NKT students have sometimes questioned whether we really need to let go of the Tibetan language, customs and connections with the Tibetan establishment.

However, Geshe Kelsang has a far-reaching, compassionate vision and, as a direct result of his wisdom, skill and courage, hundreds of thousands of people (and millions of people potentially) who would never have met these Buddhist teachings now have access to them and are now practicing Je Tsongkhapa’s clear and powerful Buddha Dharma through the NKT every day. Many Western people in the NKT are making spiritual progress without abandoning their own Western lifestyles, by practicing in their own cultural milieu, and by transforming their own 21st century environments. They are able to do this without having to waste a great deal of precious time figuring out which Tibetan cultural customs and institutions are necessary for their practice and which on the contrary can get in the way of actual inner transformation.

A bridge between east and west, a bridge to the future
This article has outlined some of what has Geshe Kelsang removed and what he has kept. His epic achievement has been in transplanting Kadampa Buddhism from the snowy mountains of Tibet into an entirely alien Western soil so that it becomes a natural part of the landscape of our societies. This is a true bridge. NKT students need to know the nature of this achievement if they are to feel confident about protecting this legacy rather than defensive or out on a limb, or feeling the need to supplement their tradition by inviting other teachers. If we do begin to invite Tibetan Lamas to give teachings at our Centers — teachings that will naturally have subtle and not-so-subtle differences and even contradictions to the three study programmes — what does that say to others about the completeness and effectiveness of our own tradition? And what or whose teachings and path will we then follow?

So, NKT students are encouraged to keep our enthusiasm and respect for all traditions of Buddhism while relishing studying, practicing and realizing our own.

In Part Two of this article we will pursue some of these themes. If you would like to contribute to this discussion, please let us have your comments.

Advertisement

Bulletin: New NKT-IKBU Temple & KMC Development Director

Kelsang Pema has been asked to step down as NKT-IKBU Temple & KMC Development Director by the Directors of the Charity because she was no longer performing all the functions of her office in accordance with the Internal Rules.

New Kadampa Truth would like to thank Pema for her sincere work for the NKT-IKBU. We wish her every good health, happiness, and delight in her Dharma practice.

The Directors of the Charity have appointed Kelsang Rabchog, formerly administrative director of Manjushri KMC, to take her place.

Stephanie Atkinson, formerly director of Tharpa Publications UK, is the new administrative director for Manjushri KMC.

Peter Davis is the new director of Tharpa Publications UK.

Bulletin: Changes of Spiritual Director in the New Kadampa Tradition (NKT)

There have been some recent changes to the Spiritual Directors of the New Kadampa Tradition ~ International Kadampa Buddhist Union (NKT-IKBU).  Gen-la Khyenrab has resigned as General Spiritual Director (GSD) due to poor health.  This is his letter to the managers of the NKT:

Dear Education Council Representatives and NKT Directors

It is with a heavy heart and regret that I tender my resignation as GSD.  I am unable at present to continue the duties of GSD due to poor health and I am therefore asking if you will accept this resignation.

with love and prayers
Gen-la Khyenrab

Gen-la Khyenrab’s resignation was accepted and he will be returning to his previous position (prior to becoming Deputy Spiritual Director) of Resident Teacher of Tara Kadampa Meditation Centre in Derby, UK.

We at New Kadampa Truth would like to express our deep gratitude to Gen-la Khyenrab for his kind spiritual guidance, sincerity, deep experience, and constant good humour during his years as Deputy Spiritual Director (DSD) and his eight-month tenure as GSD; and we are sad to see him go.  No doubt the students of Tara KMC will benefit greatly from his wisdom and experience, and we all look forward to receiving teachings from him again in the future. Those in North America do not have to wait long, as he is still teaching the US Festival at KMC New York at the end of this month. In accordance with Internal Rule 5.8, retired GSDs can be invited back to teach at Festivals.

In accordance with Internal Rule 5.9, the serving Deputy Spiritual Director (DSD), Gen-la Dekyong, has now automatically become the new GSD and vacated the office of DSD and of North American National Spiritual Director (NSD). Gen-la Dekyong has happily accepted this responsibility, even though it is earlier than she had anticipated. She will be moving to Manjushri KMC to begin this position immediately.

Due to the vacation of the office of DSD, in accordance with Internal Rule 5.10, the continuing Directors of the NKT-IKBU and the main executive officers of the Charity recommended Gen Kunsang of KMC Mexico to become the new DSD, and she was duly elected by a majority vote of all the members of the Education Council of the NKT. Gen-la Kunsang has the qualifications required for a DSD as stated in the Internal Rules.  She is a senior student of the NKT and has served as a very successful Resident Teacher in several countries. Prior to being elected as DSD, Gen Kunsang served as Resident Teacher of KMC Mexico and held the position of the NKT National Spiritual Director for Mexico. She is fluent in three languages — German, English, and Spanish.

Gen-la Dekyong, as GSD, will grant the empowerment of Enlightened Mother Arya Tara and give commentary to the practice at the NKT-IKBU International Spring Festival at Manjushri Kadampa Meditation Centre at the end of May. Both Gen-la Dekyong and Gen-la Kunsang will be granting empowerments and giving teachings at the NKT-IKBU International Summer Festival in July. These are wonderful events that we can all look forward to.

Finally, the new NSD for North America (replacing Gen-la Dekyong) is Gen Jampa of KMC Texas. Gen Rigpa is the new RT at KMC California and Kelsang Norbu is the new teacher (replacing Gen Rigpa) at Drolma Center in Fort Lauderdale!

Let us know if you have any questions about any of these developments.

Smear: NKT has no lineage after Geshe Kelsang

NKT detractors have claimed that after Geshe Kelsang’s retirement in 2009, the General Spiritual Director of the NKT will not be a Geshe, Lama or Rinpoche, and therefore there will be no lineage for NKT in the future.

This objection arises from comparing the NKT-IKBU (New Kadampa Tradition – International Kadampa Buddhist Union) with the Tibetan Buddhist tradition, feeling that it should operate in the same way.   This does not have to be the case.   The living lineage of any Buddhist tradition exists in the hearts of its practitioners as realizations.  It cannot exist on paper or in titles such as ‘Geshe’, ‘Lama’ or ‘Rinpoche’.  These titles should be given either out of respect for the example that such a practitioner demonstrates, or as a qualification (in the case of ‘Geshe’) for a particular course of academic study.

In earlier times, titles and paper qualifications were not required for sincere spiritual Teachers and disciples.  For example, Atisha was not called ‘His Holiness’ or ‘Rinpoche’ or ‘Geshe’.  Even students of this great Master  who were called ‘Geshe’ (meaning ‘spiritual friend’) such as Geshe Potowa, Geshe Langri Tangpa and Geshe Sharawa would not have recognised the Geshe degree that passes for a qualification to teach in the Tibetan Gelugpa tradition these days.  They did not engage in such formal study – they simply listened to their Spiritual Guide’s instructions and,  putting them into practice with a pure motivation, developed genuine realizations.  They then passed the lineage of the instructions on to their disciples.

Many great lineage Teachers of Je Tsongkhapa’s tradition  never passed a Geshe degree but they were serious, wise and realized Teachers.  As Gyalwa Ensapa, a lineage holder of Je Tsongkhapa’s tradition, said in one of his many songs:

My only good qualities are that first I made single-pointed requests to my Spiritual Guide, then I practised my sadhanas as soon as I received them, and finally I attained enlightenment in three years and three months.

As it happens, the NKT-IKBU does have three study programmes, the Teacher Training Programme in particular being very rigorous, consisting of many years of study, exams and meditation retreats. Unlike the Geshe degree, it is not hampered by politics (for example, to study at the Gelugpa monasteries under control of the 14th Dalai Lama these days it is necessary to have signed a document renouncing the practice of Dorje Shugden, a political qualification stipulated by the Tibetan Government in Exile). Also, while containing many profound philosophical subjects such as Lorig (the nature and functions of the mind) and the profound wisdom teachings of the middle way, the NKT Teacher Training Programme is also very practical with the extensive study of Lamrim (stages of the path) and Lojong (training the mind). It is also meditative, orientated towards the Yogi’s way of life, with subjects such as training in meditative concentration and Mahamudra. This is unlike the Geshe degree, which emphasizes philosophical studies instead of practical and meditative ones. To complete the Teacher Training Programme requires great dedication and many years of sincere practice. The final qualifications for any NKT-IKBU Teacher to aspire to are explained in the eleven reversals.

Just as the NKT-IKBU does not need to rely on traditional Geshe training, neither does the NKT-IKBU have to rely on reincarnated Teachers or ‘Tulkus’ for lineage because it is not necessary.   Sadly, there are many examples in the Tibetan tradition of how the Tulku system has been abused for the sake of power, wealth and reputation.   Since mistakes and worldly motivations are common in these degenerate times, it is not wise to rely upon such a system.   A Teacher should be assessed on the merit of their own teachings and example, not by their reincarnation lineage or titles.

The lineage of the NKT-IKBU is maintained as follows:  The essence of Je Tsongkhapa’s teachings on the path to enlightenment have been transmitted to Geshe Kelsang’s disciples, both orally and in written form.  These instructions contain everything required to reach enlightenment.  NKT-IKBU practitioners have therefore received the lineage of all of Buddha’s teachings, and through their own sincere study and practice can become a lineage holder.

The purity and authenticity of the tradition is the responsibility of the Education Council of the NKT-IKBU, consisting of the Resident Teachers of all NKT-IKBU Dharma Centers, excepting the General Spiritual Director.  This system is democratic and protects against the NKT-IKBU being taken in a wrong direction by any NKT-IKBU General Spiritual Director who develops a degenerated motivation.  More information about the function of the Education Council can be found in the NKT-IKBU Internal Rules.

Thus, having received the unbroken transmission of the genuine spiritual teachings of Je Tsongkhapa’s tradition from Geshe Kelsang, having been authorised to transmit them by NKT-IKBU, and by relying upon Buddha Shakyamuni,  the Teachers of the NKT-IKBU have the authority and blessings to transmit these precious holy teachings for countless generations to come.

New Kadampa Truth Website

We are happy to say that we have made the New Kadampa Truth website easier to navigate by adding sub-sections:

Tradition | Ordination | Finances | Organization | Teachers | Teachings | Other

There are also some additions and updates to the website in English, Deutsch, Español and Français.

As it says on the website:

Established in 2008, NewKadampaTruth.org (together with its associated blog) is the online service of a New Kadampa Tradition ~ International Kadampa Buddhist Union (NKT ~ IKBU) Public Relations team consisting mainly of experienced and knowledgeable teachers and administrators within the New Kadampa Tradition.

Its primary purpose is to provide in-depth, authoritative refutation of smears against the NKT ~ IKBU for those who have read or heard defamation of this time-honored Buddhist tradition. It also endeavors to increase transparency in the NKT ~ IKBU and pass on complaints. For this reason, it invites comments and questions. People can also write anonymously and know that their questions will be heard and respected and, if wished, addressed privately and discreetly. NewKadampaTruth.org has no physical office. It is associated with and endorsed by the NKT office at Manjushri Kadampa Meditation Centre in the UK.

If you have any concerns or complaints about the NKT~IKBU, or if you would like to report a smear, please contact report@newkadampatruth.org to communicate with the NKT ~ IKBU PR team.

Kadampa Buddhism in Kwa-Zulu Natal, South Africa

Buddhism is starting to take root in areas of the world that would have been impossible even a few years ago.

This is one of the advantages of Kadampa Buddhism. Because it is not tied to Tibetan culture and politics, it is able to adapt flexibly to different customs and lifestyles whilst providing the pure Dharma teachings of Buddha and Je Tsongkhapa.

And check out a photo story detailing an earlier trip.

Has the NKT broken away from the mainstream?

Following on from the last article, Are NKT practitioners real Gelugpas?, there is another related allegation, which is that the NKT has broken away from the main Tibetan Buddhist traditions (including the Gelugpa).

Some critics see an apparent contradiction between claiming a pure Tibetan lineage and separating completely from contemporary Tibetan tradition. Some critics argue that the New Kadampa Tradition, as it is known today, is not part of the ancient Kadampa Tradition but a split from the Gelug school of Tibetan Buddhism. Yet others have argued that the NKT is a so-called “NRM” (new religious movement) deriving from Tibetan Buddhism, and a controversial one at that!

These claims are not new — they were all made in the 1990’s — but they have found their way onto Wikipedia and various other websites. So here is an answer to them, which hopefully will be helpful in showing the differences but also the relationship between the NKT and Tibetan Buddhism. Your comments and questions are most welcome.

The NKT is a Mahayana Buddhist tradition with historical connections with Tibet, rather than a Tibetan tradition. The reason for this is that Geshe Kelsang wishes NKT practitioners always “to present Dharma in a way appropriate to their own culture and society without the need to adopt Tibetan language and customs”. For example, we do not recite prayers in Tibetan, practice reliance on oracles, recognize Tulkus (reincarnated teachers), do Lama dancing, or use prayer wheels, prayer flags, and so forth, which all come from Tibetan culture. Nor do we engage in any political activity whatsoever, including Tibetan politics such as the campaign to free Tibet.

When Buddhism moved from India to Tibet, was Tibetan Buddhism a ‘splinter group’ from the main Indian traditions? No, it was a new development of Buddha Shakyamuni’s teachings in Tibet, and its practitioners were Tibetan (not Indian) Buddhists. In the same way, the NKT is a new development of Buddha Shakyamuni’s teachings in the modern world and NKT practitioners are Buddhists of all nationalities (not Tibetans or Tibetan Buddhists).

The NKT follows the pure Gelug tradition that has been passed down from Je Tsongkhapa (1357-1419 AD) and whose teachings can be traced back through a line of lineage teachers to Buddha Shakyamuni himself. Therefore, Kadampa Buddhism started in India, spent a period in Tibet, and is now flourishing in the West.

While there are Tibetans who are (and have been) Kadampas and Gelugpas, Kadampa and Gelugpa Buddhism are not uniquely or naturally Tibetan. Although Je Tsongkhapa was born in Tibet, it is not necessary to be a Tibetan Buddhist in order to be a Gelugpa. Je Tsongkhapa presented the timeless wisdom of Buddha Shakyamuni, which is independent of culture and nationality.

There is no contradiction between claiming a pure Tibetan lineage and separating completely from the contemporary Tibetan establishment and other Tibetan Buddhist groups, as some people have suggested. It is possible to be a Buddhist follower in Je Tsongkhapa’s lineage but not a Tibetan Buddhist, just as a child of Russian immigrants to America may consider themselves American but not Russian.

Everyone who practices Je Tsongkhapa’s special explanation of Buddha’s teachings purely without mixing is a Gelugpa, and so the NKT is definitely a Gelugpa tradition. However, the NKT is quite separate and different from the Tibetan Gelugpa tradition. Its prayers and teachings are not in Tibetan, it has no relationship with the Dalai Lama, it has no political affiliations, and the presentation of its teachings is Western. It is Gelugpa in terms of view, practice, and action, rather than in terms of being a member of the politically-influenced Tibetan Gelugpa organization.

The presentation of Kadampa Buddhism by Geshe Kelsang is a modern incarnation of this ancient tradition and its presentation is especially suitable for Western and other modern-day practitioners. Before he passed away, his root Guru Kyabje Trijang Rinpoche advised Geshe Kelsang to teach in accordance with the needs of his Western students. Therefore, this presentation has been designed by Geshe Kelsang with the permission and encouragement of Trijang Rinpoche. Judging by the increasing number of Kadampa students throughout the world, it is working very well.

As for the claim that the NKT is a controversial NRM deriving from Tibetan Buddhism, the NKT is not a  “new” movement in terms of doctrine but an ancient Mahayana tradition whose presentation has been adapted to the modern world. Paradoxically, the NKT is described as “traditionalist” and “orthodox” in its presentation of Buddha’s teachings, yet at the same time called an NRM for not compromising on tradition.

The NKT is not part of  Tibetan Buddhism as it has separated out from the Tibetan hierarchy to become an independent organization. This was done in order to not compromise pure Dharma by allowing it to become a theocratical mixture of religion and politics.

“Controversy” arose in Tibetan Buddhist circles due to the NKT’s vocal disagreement with the Dalai Lama in the 1990’s over his banning of their ancient religious practice in the Tibetan exile community in India. This disagreement arose from the intention to preserve the traditional Protector practice of Dorje Shugden, which has been passed down by great Gelug teachers for generations.

Finally, it is in many ways ironic to call the NKT a ‘breakaway’ tradition when in fact they closely follow the teachings of their Spiritual Guide, who in turn relied upon the teachings of his own Spiritual Guide, and so on.  One could argue that the real ‘break with tradition’ came with the Dalai Lama’s decision to abandon the teachings of Trijang Dorjechang, who was both his Guru and the main upholder of Je Tsongkhapa’s tradition in his generation.

We hope this helps. Please leave comments if you wish for further clarification.

Are NKT practitioners real Gelugpas?

There is an allegation about the NKT that comes up from time to time, which is that NKT practitioners are not real Gelugpas. Hopefully the following answer to this will help. If you have any questions, please ask in the comments section.

(See also this latest article for answers to related claims, Has the NKT broken away from the mainstream?)

The truth is that NKT practitioners are actual Gelugpas. Those who exclusively follow Je Tsongkhapa’s teachings are called ‘Gelugpas’. The NKT is a pure Gelugpa tradition because (1) it exclusively teaches Je Tsongkhapa’s doctrine, (2) its lineage Gurus from Je Tsongkhapa onwards are exclusively Gelugpas, and (3) Geshe Kelsang’s spiritual education and root Guru (Trijang Rinpoche) are within the Gelugpa tradition.

In 1998 Geshe Kelsang stated in an interview:

“We are pure Gelugpas. The name Gelugpa doesn’t matter, but we believe we are following the pure tradition of Je Tsongkhapa. We are studying and practicing Lama Tsongkhapa’s teachings and taking as our example what the ancient Kadampa Lamas and Geshes did. All the books that I have written are commentaries to Lama Tsongkhapa’s teachings. We try our best to follow the example of the ancient Kadampa tradition and use the name Kadampa to remind people to practice purely.”

The Gelug or ‘Virtuous Tradition’ (also known as ‘Ganden’ tradition) was founded by Je Tsongkhapa (1357-1419AD), an emanation of Wisdom Buddha Manjushri. As predicted by Buddha Shakyamuni himself in Root Tantra of Manjushri, Je Tsongkhapa appeared in Tibet, the ‘Land of the Snows’, to re-establish the purity of Buddha Shakyamuni’s doctrine by establishing the ‘Ganden’ (‘Joyful Land’) tradition.

Geshe Kelsang first introduced the title ‘New Kadampa Tradition’ to give the Centers under his spiritual direction a distinct identity within the wider Buddhist world. Although the Gelugpas were sometimes referred to as ‘new Kadampas’, the name ‘New Kadampa Tradition’ had never been used previously in a formal sense. Nevertheless, by using this title, Geshe Kelsang is making it clear that practitioners of this tradition are principally following the teachings and example of Je Tsongkhapa. The word ‘New’ is used not to imply that it is newly created, but that it is a fresh presentation of Buddhadharma in a form and manner that is appropriate to the needs and conditions of the modern world. Furthermore, by using the title ‘Kadampa’, Geshe Kelsang encourages his disciples to follow the perfect example of simplicity and purity of practice shown by Atisha and the Kadampa Geshes.

(1) The NKT exclusively teaches Je Tsongkhapa’s doctrine

All of Geshe Kelsang’s books, which are the core of the three NKT study programs, are based on Je Tsongkhapa’s commentaries to the teachings of Buddha Shakyamuni, Buddha Vajradhara, and other great Buddhist Masters. For example:

Geshe Kelsang’s book  / Je Tsongkhapa’s book

Joyful Path of Good Fortune / Lamrim Chenmo (Great Exposition of the Stages of the Path to Enlightenment)

Universal Compassion / Sunrays of Training the Mind (notes compiled by Je Tsongkhapa’s students)

Understanding the Mind / Je Tsongkhapa’s teachings on Commentary to Valid Cognition by Dharmakirti

Guide to Dakini Land / Be dön kun säl (Illuminating All Hidden Meanings )

Essence of Vajrayana /  Be dön kun säl (Illuminating All Hidden Meanings ) and commentary to the Heruka sadhana, Dö jo (Wishfulfilling)

Clear Light of Bliss / Lamp Thoroughly Illuminating the Five Stages

Tantric Grounds and Paths / Great Exposition of the Stages of Secret Mantra

Ocean of Nectar / Clear Illumination of the Intention: An Extensive Explanation of the Great Treatise ‘Guide to the Middle Way’

Geshe Kelsang’s remaining books come from Je Tsongkhapa’s Lamrim (stages of the path) and Lojong (training the mind) teachings, from the Ganden oral lineage instructions passed on to him by his root Guru, from the Kadam Emanation Scripture, and from Shantideva’s Guide to the Bodhisattva’s Way of Life.

While the presentation of the teachings is especially suited to people in this modern world, the meaning of the teachings has not been compromised: the teachings are the same as those given by Je Tsongkhapa himself.

(2) The NKT lineage Gurus from Je Tsongkhapa onwards are exclusively Gelugpas

The NKT has an unbroken lineage of spiritual teachers from Buddha Shakyamuni to the present day. There is a pure lineage from Buddha to Je Tsongkhapa, and a pure Gelugpa lineage from Je Tsongkhapa to Geshe Kelsang Gyatso (see Great Treasury of Merit p. 99-100 [Tharpa Publications]).

The lineage shows that the Buddhadharma practised in the NKT is, firstly, pure Buddhism in that it is the teachings of Buddha Shakyamuni; and, secondly, pure Gelugpa in that it is the teachings of Je Tsongkhapa.

(3) Geshe Kelsang’s spiritual education and root Guru (Trijang Rinpoche) are within the Gelugpa tradition

Geshe Kelsang received his spiritual education in the Gelugpa tradition, at Jampa Ling and Sera Je Monasteries, and principally from his root Guru, the great Gelugpa Master Kyabje Trijang Dorjechang, who was at one time the Throne Holder (‘Ganden Tripa’) of Je Tsongkhapa’s tradition.

In addition to having been trained in the Gelugpa tradition, Geshe Kelsang has continued to follow the guidance and example of Trijang Rinpoche by devoting his whole life to promoting Je Tsongkhapa’s pure tradition, carefully basing every one of his writings and teachings on Je Tsongkhapa’s teachings, and especially by remaining uninfluenced by worldly concerns, thereby acting in accordance with the meaning of Buddha’s teachings.

What is the NKT~IKBU?

(Please remember that you are still most welcome to send stories of your own experiences of the New Kadampa Tradition to our comments section on this blog entry: Kadampa Blogs and Questionnaires)

On a new page on the website, New Kadampa Truth, there is a clear explanation of the New Kadampa Tradition ~ International Kadampa Buddhist Union (NKT~IKBU). I am including it here as it gives a helpful background to the tradition for those who do not know much about it.

As of 2008, the New Kadampa Tradition ~ International Kadampa Buddhist Union (NKT~IKBU) is an international association of 1100 study and meditation Centers in over 40 countries throughout the world. One of the fastest-growing grass roots Buddhist traditions in the world, the New Kadampa Tradition aims to bring pure Buddha Shakyamuni’s teachings to a modern-day audience, making them accessible and practical for new students as well as experienced practitioners.

Kadampa Buddhism was first established by Indian Buddhist master Atisha (982-1054 AD), who reintroduced Buddha’s pure teachings into 11th century Tibet at the request of the Tibetan King Jangchub O. ‘Ka’ refers to Buddha’s teachings of Sutra and Tantra, and ‘dam’ to Lamrim, Atisha’s special presentation of these teachings, known in English as ‘the stages of the path to enlightenment’. Kadampas are practitioners who take Buddha’s teachings as personal advice and put them into practice in their daily lives by following the instructions of Lamrim.

Introduced in the West by Tibetan-born (and now naturalized British and US citizen) meditation master Geshe Kelsang Gyatso, the NKT~IKBU follows the tradition of Mahayana Buddhism as taught by Atisha and Tibetan Buddhist master Je Tsongkhapa (1357-1419 AD) The tradition was passed in an unbroken lineage (transmitted from realized teacher to student) from Je Tsongkhapa through the generations to Je Phabongkhapa (1878-1941 AD), and finally to Kyabje Trijang Rinpoche (1901-1981 AD), the teacher of Geshe Kelsang Gyatso, and to Trijang Rinpoche’s close disciples, including Geshe Kelsang Gyatso himself.

The New Kadampa Tradition closely follows the original intention of Atisha’s presentation, and that of Je Tsongkhapa who revitalized the practice of Kadampa Buddhism in 13th century Tibet, further clarifying the presentation and setting a pure example of systematic study and moral discipline for his followers, who became known as ‘new Kadampas’ or ‘Gelugpas’ (the ‘Virtuous Tradition’).

The New Kadampa Tradition, as introduced by Geshe Kelsang Gyatso, brings these instructions into a modern vernacular, aiming to integrate Buddha’s teachings into a cohesive system of study and practice designed for people with modern lives and fitting into their indigenous culture. With three distinct Study Programs (General Program, Foundation Program and Teacher Training Program) offered at Centers internationally, the New Kadampa Tradition offers classes at different levels, appealing to those seeking practical advice for daily living as well as to those wishing to deepen their experience of Buddhist practice through formal study and meditation.

The NKT~IKBU holds three International Dharma Festivals throughout the year, attracting thousands of visitors, with national and regional Festivals and Dharma Celebrations held in many countries. Almost 200 Resident Teachers from Centers throughout the world participate in the International Teacher Training Program (ITTP) each Summer. There are currently over 700 Buddhist monks and nuns in the NKT. The ITTP and TTP (Teacher Training Program) produce many ordained and lay Buddhist teachers to lead Centers and branch classes in their own communities.

The NKT~IKBU is an international non-profit organization registered in England as a charitable company. Through the International Temples Project, established in the early nineties, the NKT~IKBU has built Kadampa Buddhist Temples for World Peace in the UK, the United States, Canada, Brazil and Spain, with plans for additional Temples soon in Germany and Australia. The project is funded entirely by voluntary donations and by revenue from International Buddhist Festivals. Individual NKT~IKBU Centers operate many World Peace Cafes throughout the world. The NKT~IKBU operates a Hotel Kadampa in Southern Spain and another in the Italian region of Tuscany; and there are Kadampa International Retreat Centers in Scotland and Switzerland, with short- and long-term retreatants. Tharpa Publications has published 22 NKT Dharma books by Geshe Kelsang Gyatso, now translated into several languages, including accessible books on meditation and Buddhist teachings as well as detailed commentaries to traditional Buddhist texts.

Most NKT~IKBU Centers and other facilities are operated primarily by volunteers, with a small group of sponsored employees receiving a stipend for their work. All Temples and NKT Centers are open to the public for individual and group visits, and many Centers work closely with their communities through school programs, branch classes, prison programs, hospice programs and other special outreach programs.

You are welcome to visit any NKT~IKBU Center any time you wish. Please see the official website www.kadampa.org for a list of Centers and other information.