Smear: NKT has a global empire of businesses from which it makes lots of money

December 31, 2009

One common smear from NKT detractors is that NKT is really a money making empire of book publishing, Dharma Festivals and Celebrations, Retreat Centers, hotels, cafes and spas, and that these activities and businesses make a lot of money.

Truth: As far as explicit business activities are concerned, there is Tharpa Publications (whose main purpose is to benefit others by distributing Buddha’s teachings in Geshe Kelsang’s books), and the Kadampa Hotels.

To get some perspective, only three of the NKT’s Kadampa Meditation Centers (KMCs) out of over one thousand Centers and branch classes are Kadampa hotels. These are situated in Malaga (Spain), Tuscany (Italy), and South Limburg (Holland) respectively.  The reason for the existence of these Hotels as KMCs is that when Geshe Kelsang and his students were looking for a suitable building for KMC Spain, the most suitable was a hotel in Malaga.  Unfortunately, the local authorities would not allow a change of use for this building, which had to remain as a hotel, so Geshe Kelsang’s idea was to buy the building and operate the hotel with the KMC inside it.

One of the main aims of the New Kadampa Tradition is to ‘exemplify Buddhist practice through public service’ and a hotel is a perfect medium to accomplish this.  Kadampa Buddhism has cherishing others at its heart, so the intention is for guests to enjoy a stay at a hotel where all the staff have this as their heart practice.  It seems so far that this attitude of the Kadampas who work in the three Kadampa Hotels is the reason for their popularity – the guests are treated with uncommon kindness and respect because the primary aim of the Hotels is to cherish others, not to make money. In any case, profits from these hotels are, as with all profits from Kadampa Buddhist Centers and Kadampa Meditation Centers, donated to the International Temples Project (ITP) for the building of Temples for World Peace.

NKT Dharma Centers, whether Kadampa Meditation Centers  (KMCs) or Kadampa Buddhist Centers (KBCs), often have World Peace Cafes associated with them. Some of these make a profit, but their main purpose is not financial. Their primary purpose is to exemplify Buddhist practice through public service and to act as a means by which the public can connect with Buddhism, or just find out more about Buddhism and the Kadampa Buddhist communities.  Profits from these World Peace Cafes are used to defray the running costs of a Center and to support Center development.  Any funds that are not required for this purpose are donated to the ITP.

No individual or Center can benefit from any profits from NKT activities because these profits are used solely to build Temples for World Peace. This is legally enshrined in the moral discipline guide of the New Kadampa Tradition – International Kadampa Buddhist Union, the Internal Rules:

14§7. The profits from each Festival and Dharma Celebration shall be used only for the NKT-IKBU International Temples Project; except that profits from the annual International Festivals held in the UK may also be used as properly required for the running of the NKT-IKBU.

and

18. Resources of NKT-IKBU Dharma Centres

18§1. Since the purpose of opening NKT-IKBU Dharma Centres is to spread NKT Kadampa Buddhism, all the assets of these Dharma Centres shall be used only for this aim. The annual profits made by each local NKT-IKBU Kadampa Buddhist Centre shall be used for the development of that Centre, including improvements to accommodation and so forth, and any remaining profit shall be donated to the NKT-IKBU International Temples Project account of their respective country.

18§2. At the end of the financial year each local NKT-IKBU Kadampa Buddhist Centre shall send a copy of their annual financial report to their NSD, to the Secretary and to the Temple & KMC Development Director.

18§3. The Directors of the NKT Charity together with the Education Council Representatives shall have the authority to prevent the misuse of the assets of any NKT-IKBU Dharma Centre.

18§4. Annual profits made by the KMCs, international Retreat Centres, Tharpa Publications and Hotel Kadampas in each country throughout the world must be donated to an NKT-IKBU International Temples Project account.

18§5. At the end of each financial year the Administrative Director of each KMC and each international Retreat Centre, the Finance Director of each Tharpa Publications and the Managing Director of each Hotel Kadampa shall send a detailed financial report to the Secretary, the Temple & KMC Development Director and the Treasurer.

18§6. All the funds in the NKT-IKBU International Temples Project accounts throughout the world must only be used for the NKT-IKBU International Temples Project and cannot be used by individual Dharma Centres or for any other purpose.

With respect to the claim that the NKT makes ‘a lot of money’,  all profits are donated to building Temples for World Peace. The more money that is raised, the more people around the world are benefitted through having access to these Temples and the teachings of Buddha.

Some people have argued that business is necessarily bad or at least not compatible with Buddhism. But business, like any other activity, can be either good or bad depending upon the motivation with which we engage in it.  Resources are necessary for benefiting others.  For example Marpa (Spiritual Guide of the famous Buddhist saint Milarepa) would engage in business and use the money he made to travel to India so that he could obtain and bring back Buddhist texts for the benefit of the Tibetans.

One of the six perfections that are the main path to enlightenment is giving.  Through operating Kadampa Hotels, World Peace Cafes and other appropriate businesses, Kadampas have the chance to practice cherishing others, and the profits from these activities are given to others in the form of Kadampa Temples that are intended to create peace in the world. Those training on the path to enlightenment try to give up the wish to keep things for themselves and dedicate their activities and possessions to the benefit of others.  In the case of Kadampa businesses, everything is created for and donated to the benefit of all living beings.

Advertisements

Another Reply to Bodhisattva Centre Protestors, Part Three

September 17, 2008

Dear Carol and friends, here is the final installment of answers to your questions.

Is Dorje Shugden harming the Dalai Lama?

You said: It was often said that the practice of Dorje Shugden would shorten the life of the Dalai Lama. This recent tour seems to be proving that prediction to be correct as the Dalai Lama is now seriously exhausted.

Do you not think that the exhaustion might have something to do with a 74 year old man spending his year jetting around the world giving teachings and meeting thousands of people? Ageing, sickness and death are facts of samsaric life. Are people going to say — when the Dalai Lama naturally dies from old age or sickness — that it was people praying to Dorje Shugden that killed him? Surely such superstitious views have no place in this modern world.

Ask yourself, seriously and rationally as a Westerner who has been educated in science, do you really believe that the practice of Dorje Shugden can harm someone? What words in the prayers are harmful? What quality of the practice is harmful? I think you may be superstitiously believing the Dalai Lama’s propaganda, which has no logical basis. Such blind belief has no place in Buddhism – it is the real ‘evil spirit’ here!

The explusion of monks from their monasteries

Is the explusion of people from NKT Dharma Centres analogous to the Dalai Lama expelling monks from their monasteries?

You say “Long term practitioners, including people ordained and practising moral discipline in the NKT, can be made homeless and/or ostracised by their previous community if the Resident teacher finds their criticism inappropriate”.

It would be wrong for someone to be asked to leave a Centre simply because they had a criticism of a Resident Teacher. Resident Teachers need to deal with personal criticism in a fair and reasonable manner. If someone in a Dharma Centre has a criticism of the Resident Teacher, Geshe-la has said that the student should respectfully discuss this with the Teacher, asking why they acted in the way that they did. If the Teacher has made a mistake, they should admit to it and take steps not to repeat it. The Administrative Director and EPC are also supposed to act if the teacher is behaving incorrectly – this is now in the Internal Rules.

Of course, it doesn’t always work like this as the NKT is not a perfect organization and people make mistakes. For example, I am aware that in your case, Carol, this did not happen and your criticisms of your teacher engaging in sexual conduct might have fallen on deaf ears. It seems at that time that no one in the community of Bodhisattva Centre believed it could be happening. A lot was learnt from the disrobing of Lodro and Thogme and of course it is greatly hoped and prayed for that something like this would not happen again. I would like to take this opportunity to apologize to you for any mistake. If this was the only reason you were asked to leave your Centre, I think it was wrong. I don’t know the details of why you were asked to leave, and your teacher is no longer available to question; so I invite you to write about it to New Kadampa Truth if you wish us to look into it (we will respect your privacy).

In general, what the NKT is working towards is accountability on the part of the teacher and the student. If, upon honest reflection, the teacher does not find their criticism to be valid, but the student still does, they can take it up with the National Spiritual Director or the NKT Secretary in an attempt to find a resolution (the student can do this anonymously if they wish). However, if a student is openly criticizing the Resident Teacher, thereby destroying the harmony of the community, they should be asked to stop by the Administrative Director of the Centre. If their open criticism is not valid and they do not stop, they will be asked to leave to maintain the harmony of the community. In almost every case, they will still be able to attend classes, even if they are no longer living at the Centre.

This is a reasonable way to deal with disagreements and disputes in a Dharma Centre, but what you say is not analagous to what the Dalai Lama is doing. Here is an analagous example based on what you have said. Suppose that the Resident Teacher of the Dharma Centre said to the Administrative Director:

Manjushri is not a Buddha but an evil spirit. I have made detailed investigations and have concluded without doubt that this is true. Geshe Kelsang was wrong to see him as a Buddha. We must tell everyone that from now on they must not worship Manjushri. All residents must sign to say that they will not worship Manjushri and if they do not they will be expelled from the Centre. If they ask why, tell them that the Resident Teacher said so and this is very urgent.

Residents would then be forced to swear an oath abandoning Manjushri practice, on pain of being expelled from the Centre. Does this seem right to you?

Furthermore, at least in the case of this happening in the NKT, the residents could go to the NKT Secretary and say “our Resident Teacher has gone crazy!” and that Teacher could be removed. Shugden monks in India have no such recourse. The Dalai Lama is the sole authority – whatever he says goes.

If the same kind of thing happened at the highest level of the NKT, with the General Spiritual Director declaring a complete change of spiritual direction away from Je Tsongkhapa’s tradition, according to the NKT Internal Rules he would be removed by the Education Council.

You say: Just as the resident teachers of the NKT centres of Geshe Kelsang Gyatso promote peace and harmony in his communities by quietening criticism and doubt, the Dalai Lama has needed to reduce the conflicts surrounding Dorje Shugden practice by, in consultation with other senior practitioners, withdrawing support for practitioners.

It is not the same situation at all. If a Dharma Centre resident continually disrupts the harmony of the Centre, and every effort has been made to address their problem to no avail, they will be asked to leave. But the Dorje Shugden monks have not caused any problems. They are simply following the 400-year old tradition of their own Spiritual Guides such as Trijang Rinpoche. It is they who are following tradition, the very tradition that established the Gelugpa monastery in the first place. Since they are actual Gelugpas, why should they be punished?

Furthermore, if a Dharma Centre resident is asked to leave, they will find other accommodation, food and so forth. Residents, ordained or lay, choose freely to live as tenants in Dharma Centres and no expectation is set up that the Centre, their landlord, is responsible for housing them from then on. In the NKT, individuals are responsible for their own livelihood. Sometimes the NKT will offer to sponsor students to do certain jobs, and those students are free to choose whether to accept those jobs. However, again, being sponsored does not automatically guarantee that the person must be sponsored for life, anymore than being employed in any other job.

The Shugden monks have vows not to handle money and so forth that makes it very difficult for them to get jobs or procure food, and they have nothing other than a monastic education. Many of them have been in the monasteries since they were small children. These monks have no way to support themselves. Many have unwillingly had to disrobe over the years so that they could work in menial jobs – some of them are now in America working 12 hours a day in a restaurant where before they were esteemed monks and teachers. Even if those in India had the money, for example from their families, they are not allowed into the shops to buy anything.

You say: He is supporting a majority view. For many years, even though the practice was already ‘banned’, monks and nuns who practised Dorje Shugden were still living in these monasteries.

No, the Dalai Lama is creating a majority view. Let’s pretend for a moment that monks who do not practise Shugden are angry and offended at having to share their resources with Shugden practitioners and that this is why the Shugden monks have to be expelled.

Why would these monks be angry? The only reason would be because they have been told that the Shugden monks are spirit worshippers, not Buddhists, and that their daily practice is sectarian and harms the Dalai Lama and the cause of Tibetan independence. But who told them this? The Dalai Lama.

The Dalai Lama created the schism, just as he is creating a schism between Western Buddhist practitioners now over the same issue (see the previous point about the FPMT). Shugden practitioners are becoming the ‘Jews of Buddhism’, a persecuted minority because of the Dalai Lama’s propaganda.

We can also ask, “Why were the Shugden monks allowed to live in the monasteries until now?” Bearing in mind that Shugden monks had been living peacefully side by side with all the other monks for decades, and they were all like brothers, perhaps it is because the Abbots of these monasteries know that there is nothing wrong with Dorje Shugden. They just hoped that the Dalai Lama was experiencing some temporary madness and would change his mind. Their heart was not in it. This seems to be born out by some of the Dalai Lama’s increasingly insistent speeches, a sample of which I’ll repeat here:

The Dalai Lama gave a speech at Drepung Monastery on 7th January 2008 saying:

With strong emotion, Samdhong Lama accused Shugden devotees, saying that they have made open and overt contact with the People’s Republic of China.

He adds that he thinks it is very difficult for the monks to remain like fish and tadpoles together in the three monasteries of the Gelug Tradition.

The Dalai Lama is preparing a reason to purge the monasteries. Later the Dalai Lama had a meeting with the abbots of the monasteries. He rebuked the Shartse abbot, saying:

‘Shugden devotees are growing in your monastery. If you are this inept, you had better resign.’

The Dalai Lama also reprimanded the Jangtse abbot, saying:

‘You said that the monastery is clean, but there are still some Shugden devotees. You must do better.’

Who is the driving force behind ‘purging’ the monasteries’? Only the Dalai Lama. In his crusade to stamp out the practice of Dorje Shugden, everyone has to do what he says or leave.

The status of the ban and treatment of monks in India

You say: If this ‘ban’ was illegal then surely some government or human rights association would be backing your claims.

It is progress that the fact of the ban is no longer being disputed due to the wealth of evidence on the Internet, including in the Dalai Lama’s own speeches, that a ban is in force. This ban is illegal. There is currently an attempt to get the Dalai Lama to answer for his ban of Dorje Shugden in court in India because he has broken the Indian law by practising Deity discrimination.

As far as support by human rights associations are concerned, there are two things that need to happen. Firstly people have to accept that human rights abuses are taking place and secondly they have to want to do something about them.

It is going to take time for them to want to recognize that the Dalai Lama is abusing human rights. Because the Dalai Lama’s media profile is so high and positive, there is a natural resistance to taking these stories of abuse seriously. It’s like being told that the Husband of the Year is beating his wife! Also the plight of the Tibetans is so poignant – someone recently described them as the “seal pups of the international community” – and people have felt (though of course this is changing) that the Dalai Lama is their only future. So people are not in a hurry to accept such truths.

However, when it becomes clear what the Dalai Lama is doing, it is going to be hugely disappointing to many people. The Dalai Lama was a symbol of hope for many people, but when they realize that the Nobel peace prize winner has been waging his own private war against his own people, while at the same time hypocritically talking about love, compassion, tolerance and religious freedom, they will be understandably upset and their faith in Buddhism will be shaken.

Although the Dalai Lama’s supporters accuse us of being his enemy, actually we are trying to protect the Dalai Lama from the inevitable embarassment that he will experience when all this politicking and abuse become public knowledge. It may not be in the interest of Buddhism for the Dalai Lama’s reputation to be destroyed, but so far he’s doing a very good job of destroying it himself through his own un-Buddhist actions.

So far, a few brave Buddhists are shouting “Dalai Lama, stop lying” and perhaps it is not getting widespread media attention. However, as time goes on, more and more people will become aware that the Dalai Lama is not what he seems. How much better it would be for the Dalai Lama and his followers and supporters if he lifted the ban now, before it is too late


%d bloggers like this: