Answering those who disparage the NKT ordination, Part One

Please see the New Kadampa Truth website for the main refutations of the smears:

NKT ordination is not valid

and

NKT monks and nuns are not authentic

In the next three articles on this New Kadampa Truth blog, we will look more closely at the nature and function of NKT ordination and the authenticity of its lineage. We will be listing all 253 vows of a fully ordained monk and showing how they are not contradictory to the ten vows taken and kept by a monk or a nun in the New Kadampa Tradition.

In The Ordination Handbook, Venerable Geshe Kelsang Gyatso says:

The verbal explanation of the Kadampa ordination is brief—there are just ten commitments—but their practice is very extensive. These ten commitments that you promise to keep are a condensation of the entire Lamrim teachings. Although we can finish a verbal explanation of these vows in a few hours, their practice is all embracing. You should do this—few words but always practice, practice extensively.

The purpose of the Vinaya (Tib. dulwa) is “to control [the mind]” through higher moral discipline, as this is the foundation for developing pure concentration (i.e. tranquil abiding), and in turn profound wisdom (i.e. superior seeing). While the first five Kadampa vows (“Throughout my life I will abandon killing, stealing, sexual activity, lying and taking intoxicants”) are common to all Vinaya lineages, the latter five (“I will practise contentment, reduce my desire for worldly pleasures, abandon engaging in meaningless activities, maintain the commitments of refuge, and practise the three trainings of pure moral discipline, concentration and wisdom”) are taken from the Mahayana Perfection of Wisdom Sutra and its commentaries such as Atisha’s Lamrim text Lamp for the Path to Enlightenment, which references Arya Asanga’s The Bodhisattva Stages (Skt. Bodhisattvabhumi) listing the six ‘branches’ or necessary conditions for attaining tranquil abiding, including:

1. little desire
2. contentment
3. no distracting activities
4. pure moral discipline
5. no distracting conceptions

These preparatory practices are methods of training the mind—methods of moral discipline. The very purpose of becoming ordained as a Buddhist monk or nun is to practice a moral discipline that enables one to achieve tranquil abiding. With tranquil abiding, one can attain superior seeing. With these three higher trainings—moral discipline, concentration and wisdom–one will attain liberation from samsara. In his text, Atisha says:

“One who neglects the branches of tranquil abiding will never attain concentration, even if he meditates with great effort for a thousand years.”

Yet some legalists still reject the latter five Kadampa ordination vows simply because they do not appear verbatim in the Vinaya or Pratimoksha Sutras. For example, they would say that, even though it is more succinct, the vow “to practice contentment” just isn’t to be found in traditional ordination texts.

The insistence that Kadampas should adhere strictly to the letter rather than the spirit of the vows is a case of not seeing the forest for the trees. For example, vow #31—to not get a new mat before six years are up—is obviously a particular instance of the more general principle to practice contentment. Recognizing and observing the ‘spirit’ or meaning of the individual precepts of the Vinaya is how the Kadampa ordination vows are to be understood and practiced.

When you read the 253 vows of a fully ordained monk (which we will post here next), you can ask yourself whether, in this modern age, it is actually possible to observe them to the letter? It is arguable whether there is one single monk on this planet who is even attempting to follow them all literally. (And full ordination for women in the Tibetan tradition died out centuries ago, rendering nuns as second class monastics.)

It is helpful to understand that the 253 Vinaya vows arose gradually, one by one, in dependence upon the needs of the emerging monastic community and the societal norms of Buddha Shakyamuni’s world 2500 years ago. However, it is possible to observe purely and sincerely the spiritual principles behind these vows and adapt these principles practically to our very different society. This can be done without losing any of the meaning and function of the full set of 253 vows, and in full accordance with the teachings of Buddha Shakyamuni and all other great Buddhist Masters. This is what makes the Kadampa ordination so authentic, beautiful, meaningful, and suitable for our modern day world.

Another mistake made by legalists is to try and pigeonhole the 10 Kadampa ordination vows variously into the 5 vows of a lay woman or lay man (Tib. Genyenma/Genyenpa), the 8 vows of a reunciate (Tib. Rabjung), the 10 or 36 vows of a novice nun or monk (Tib. Getsulma/Getsulpa), or the 253 vows of a fully ordained monk (Tib. Gelong). However, the vows of Kadampa ordination are to be regarded as a practical condensation of the essential meaning of the ordained vows. As such, we should look to see how the 253 vows of a Gelong, for example, are subsumed under the more broadly encompassing 10 vows, rather than the other way around.

There are no doubt different ways of doing this, and many of the 253 vows will fall under more than one of the 10 Kadampa vows. Tomorrow we will show one example of how all the novice and full ordination vows are naturally included within the comprehensive yet succinct vows of Kadampa ordination. The Sramanera/Sramanerika Precepts will be used as the reference for the novice vows, and Buddhist Ethics will be used as the reference for the full ordination vows.

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Another Reply to Bodhisattva Centre Protestors, Part Three

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

Another Reply to the Bodhisattva Centre Protestors

New Kadampa Truth wrote a reply to Carol McQuire on all the points she made, and she has now posted more replies, which can be found on various websites, such as Tenzin Peljor’s. (We know from Tenzin’s website that Carol McQuire was the person who organized the original leaflet to hand out outside Bodhisattva Centre.)

(Carol’s original leaflet has also been made into a new blog imitating the design of this one, created by someone called exKelsang conscript. The answers to the points raised there have not been included on that blog but can be found on the New Kadampa Truth’s original replies. )

We thank Carol for the opportunity to clarify further.

We have not answered each of the points individually as this will turn into an interminable debate about small points. We have answered in a number of subject areas as follows:

New Kadampa Tradition questions

Practising one tradition or many?

The presentation of Buddha’s teachings can be original but the content of the teachings cannot change. In this sense, the New Kadampa Tradition is both traditional and new. The three study programmes are a new development but what they teach is traditional Buddhism.

Because you consider it a good thing to study books from several Tibetan traditions and commentaries by many Teachers, you seem unhappy that the New Kadampa Tradition study programmes are based only on the tradition of Atisha and Je Tsongkhapa as presented in Geshe Kelsang Gyatso’s commentaries; and you see this as a disadvantage. Why? Please provide a logical justification or simply accept and respect that some people want to practise many traditions and some people want to practise only one. Everyone is different and has choice. If you wish to study with many different traditions, you are free to do so. In the New Kadampa Tradition we believe we have received a full set of instructions for attaining enlightenment that work for us, and it is our freedom to follow those instructions.

Later, you say: Even practices taught by Je Tsongkhapa such as Guhyasamaja and Yamantaka, are not considered appropriate practices in the NKT.

This is completely untrue, whoever told you that? The practice of Guhyasamaja is implicit in the practice of Offering to the Spiritual Guide because we meditate on the body mandala of Guhyasamaja. (See Great Treasury of Merit). The practice of Yamantaka is implicit in the Offering to the Spiritual Guide, Heart Jewel and Wishfulfilling Jewel. (See Heart Jewel).

It is wrong to say that we do not rely on Guhyasamaja and Yamantaka in the NKT. For example, in Heart Jewel Geshe Kelsang says that accomplishing the attainment of Je Tsongkhapa has the same function as accomplishing the attainment of Yamantaka, and reciting the Migtsema prayer has the same function as reciting the mantra of Yamantaka. The Guru yoga of Je Tsongkhapa is practised every day in NKT Dharma Centres.

In accordance with the instructions of his own Spiritual Guide, Kyabje Trijang Dorjechang, Geshe Kelsang has presented a simple practice of Highest Yoga Tantra where we rely upon the practices of Heruka and Vajrayogini to attain enlightenment. How many paths to enlightenment do we need? Relying sincerely on one Tantric Deity as the synthesis of all Deities accomplishes the attainments of all Deities.

Moral discipline and support issues in the NKT

You say: The last three Resident teachers have left Bodhisattva Centre through problems with moral discipline. Geshe Kelsang appointed all of these teachers. Have the causes of this lack of moral discipline in very long term practitioners been addressed? The new Internal Rules require the educational programme co-ordinators to aid in creating an environment suitable for the teacher to be able to practice moral discipline. How is this implemented? Are there clear guidelines….etc

You’ve raised some good food for thought here, thank you. As an organization and as individuals, we are generally trying to improve and to support teachers and practitioners, both lay and ordained, and we will give your points due consideration.

WSS questions

Clarifying the relationship between WSS and NKT

You seem confused about the relationship between the WSS and the NKT. It has to be said many times: the WSS is NOT the NKT. The WSS has many more members than the NKT because it includes all Shugden practitioners who are suffering under the Dalai Lama’s ban, including all Tibetan practitioners of this Deity as well as Western practitioners of this Deity from non-NKT Buddhist Centres. It also includes some non-Buddhists who have sympathy with this issue and who have supported the demonstrations as a matter of religious freedom and human rights.

Is this so difficult to understand?

It is true that Geshe Kelsang asked his students to help with the WSS, but that does not mean that the WSS is the “political front” of the NKT or other uninformed associations that people are making on the Internet. Geshe Kelsang has been concerned about the Dalai Lama’s political actions of destroying the pure tradition of Je Tsongkhapa. He has also been asked for help by Tibetan practitioners in India. He decided to respond and to take some responsibility, and he asked his students to help by supporting the WSS demonstrations. These are currently seen as the only way to make the Dalai Lama listen and hopefully engage in dialogue to solve this problem.

Geshe Kelsang as an individual, concerned Dorje Shugden practitioner has requested his students as individual, concerned Dorje Shugden practitioners to support the WSS. Many NKT practitioners want to help but there are also many who remain uninvolved in the demonstrations.

The WSS is independently funded and has no financial ties to the NKT at all. My understanding from the WSS is that many private individuals have been incredibly generous – including many Tibetans who for various reasons cannot attend the demonstrations in person but support them through their money and prayers. The WSS receives funds through its website into its own bank account.

Geshe Kelsang has encouraged his NKT students to support the WSS with their time and energy because if the Dalai Lama succeeds in destroying the reputation of Shugden practitioners in the minds of the general public as successfully as he has done in the minds of his followers, the NKT will have no function and will not be able to benefit others by offering the teachings of Je Tsongkhapa throughout the world. (Just look at E-sangha for evidence of this and the accusations of people like Robert Thurman). The NKT is therefore supporting the WSS in protecting this pure Buddhist lineage for both this and future generations.

Is it the intention of the WSS to disrupt the teachings of the Dalai Lama?

You said: It is reported that these loud but peaceful demonstrations have been so loud as to interrupt the teachings of the Dalai Lama. Was the intention to stop the teachings? Why continue with hours and hours of ‘loudness’ if the people you wish to reach are trying to listen to Dharma? Are you saying that no-one should listen to the Dalai Lama? That his teachings are so contaminated that you should interrupt them?

No, it is not the intention of the WSS to disrupt the teachings of the Dalai Lama. It is of course people’s choice whether they attend his teachings and follow his view. Many people appreciate him. But the WSS does not believe that he is perfect or that he is right on this issue, and it is normal and healthy in a democratic society to express concerns about leaders who are adversely affecting your life.

The WSS is only wanting to engage him on the subject of Dorje Shugden. Since the Dalai Lama will not listen to Dorje Shugden practitioners, and diplomacy has not worked, the WSS has to be “a fly in the ointment”, so to speak. They are therefore exercising their democratic right to demonstrate wherever the Dalai Lama is giving teachings.

This is not much different to you standing outside Bodhisattva Centre and handing out leaflets – the difference being that at this point the NKT are trying to understand and respond to your concerns.

I will post part two of this reply to you tomorrow.

Smear: The NKT is Fundamentalist

Truth: This is not true. The definition of fundamentalism in Wikipedia is “deep and totalistic commitment” to a belief in, and strict adherence to a set of basic principles (often religious in nature), a reaction to perceived doctrinal compromises with modern social and political life.

Fundamentalism is therefore clinging to a set of principles in reaction to the perception that too much compromise of these principles has been made in the modern world. This does not apply to the NKT. As with all Buddhists, NKT practitioners try to practise Buddha’s teachings as they were traditionally transmitted to them without imposing their own interpretation or omitting anything; however there is a flexibility at NKT Centres around the world to compromise with the norms of society as necessary to benefit others, which is the antithesis of fundamentalism.

There is an expression in Kadampa Buddhism: “Remain natural while changing your aspiration.” One example of this flexibility is the NKT ordination. The ten commitments provide the flexibility to function in the modern world — such as being able to support oneself by having a job, handling money and freely meeting with people to help them — but they also provide the necessary restraint from inappropriate actions that Buddha taught in the Sutras to make progress on the spiritual path. The NKT ordination is far more suited to living in the modern world than the traditional ordination based on the Vinaya. It is critics of the NKT ordination who appear to be fundamentalists by clinging to a fixed idea of ordination that cannot change with the times. For them, NKT ordination offers too many compromises with modern life. However, because Geshe Kelsang understands the essential meaning of Buddha’s teachings, he is able to made changes in presentation where necessary without compromising what Buddha taught or the strength of monastic ordination.

There are many other examples of flexibility and changes to the presentation of Buddhism introduced by the NKT, such as the training of Buddhist teachers of every nationality for every country, the training and promotion of lay women and men as teachers alongside monks and nuns, the translation of books and prayers into modern languages, new sadhanas compiled under the compassionate guidance of Geshe Kelsang, the use of new tunes and modern instruments in the music accompanying pujas, the composition of the Liberating Prayer (a new praise to Buddha Shakyamuni), following the solar calendar familiar to the West as opposed to the lunar calendar followed by the Tibetans. These and many other innovations distinguish the New Kadampa Tradition from other traditions. However, the essential meaning of Buddha’s teachings remains unchanged. In this way, NKT is both flexible and traditional at the same time, but it is not fundamentalist.

This post was copied from the New Kadampa Truth site: Smear: NKT is fundamentalist.

Bodhisattva Centre Refutations

Recently at a Bodhisattva Centre (Brighton) Open Day, two people handed out leaflets to newcomers in order to dissuade them from attending the Centre’s Buddhist meditation classes. Many of their complaints stem from their dislike of the open opposition of many New Kadampa Tradition students to the Dalai Lama over his ban of one of their spiritual practices. It is understandable that some people might wish to protest in support of the Dalai Lama and it is their freedom to do so. Moreover, the New Kadampa Tradition and Bodhisattva Centre have not claimed to be faultless organizations. However, the information these two people were handing out was largely incorrect and misleading, so we need to address it here. Please let us know if you have any more questions about any of the issues raised below.

This leaflet has also been copied and pasted onto a couple of other websites. Most recently it has been adapted into a new blog imitating the design of this one, created by someone called exKelsang conscript. The answers to the points raised there have not been included on that blog but can mostly be found below.

Replies to: Information about Bodhisattva Centre

(We thought you might like to know)

The Buddhist Centre you are about to visit is one of the larger residential Centres of the New Kadampa Tradition.www.kadampa.org You may notice that the publicity for this Open Day does not mention the NKT or any Registered Charity information about the Centre.

This was not a deliberate omission. Bodhisattva Centre was not trying to hide the fact that it is a member of the New Kadampa Tradition or a registered British charity, and these facts are very clear from all the other Centre publicity.

If you commit to study with the NKT at Bodhisattva Centre you will only study the books of Geshe Kelsang Gyatso. The original texts they are based on are also available in many other Buddhist traditions.

Geshe Kelsang’s books form the basis of the three NKT study programmes (the General Programme, Foundation Programme and Teacher Training Programme) but outside of their studies NKT students can and do read what they wish. Everyone has freedom to do as they choose. Please see Smear: NKT students are not allowed to read non-NKT books for more information on this.

It is reasonable and consistent with other traditions of Buddhism to study only the books of that tradition — for example, you don’t study Zen texts in a Theravadin monastery. Geshe Kelsang’s books are based on Je Tsongkhapa’s commentaries to Buddha Shakyamuni’s teachings, which are mostly in Tibetan. Some translations are available but most are not. For example, Geshe Kelsang’s Tantric books have no precedent; such detailed instructions are not generally or easily available, even in the Tibetan tradition. Geshe Kelsang has received requests for Guide to Dakini Land, for instance, to be translated into Tibetan so that Tibetan practitioners can benefit from it.

Geshe Kelsang has never claimed that his books are his original work. In Buddhism there is no original work because the teachings should be able to be traced back in their entirety to the word of Buddha. In Joyful Path of Good Fortunefor example, Geshe Kelsang says in the Preface:

I received these teachings from my Spiritual Guide, Trijang Dorjechang, who was an emanation of Atisha; thus the explanations given in this book, Joyful Path of Good Fortune, actually come from him and not from myself.

Geshe Kelsang’s books are the most complete set of instructions on attaining enlightenment available in the West and have been highly regarded by people of varying traditions over many years. You can check the book reviews on Amazon to see for yourself some of the benefit people derive from these books.

You will be taught to meditate on ‘absorbing the Guru’ ( who is manifest in this life as Geshe Kelsang Gyatso) into the depths of your mind and to reinforce this meditation with the protection of Dorje Shugden in the practice of Heart Jewel (daily) or Wishfulfilling Jewel (daily) and Kangso (monthly). This practice is the ‘essence of Kadampa Buddhism’ as taught by the New Kadampa Tradition.

It is your choice who your spiritual teacher is and no one can dictate this to you. The practice mentioned here, Heart Jewel and so on, is a traditional practice of the Gelug (Virtuous) tradition of Je Tsongkhapa, which is the tradition Kadampa Buddhists follow. This tradition has been followed for nearly 400 years by both Tibetans and Westerners.

The Dalai Lama has requested, in order to maintain peace and harmony in the communities of all Tibetan Buddhist traditions, that practitioners of Dorje Shugden should not attend his teachings or view him as their Spiritual Guide. He has not banned the practice. This recommendation does not affect anyone in the NKT. The NKT has always emphasized its complete independence from Tibetan society even though the lineage of the teachings is given as Tibetan.

Without justification, the Dalai Lama has banned the centuries-old practice of Buddha Dorje Shugden that was practised by his own Teachers and, in doing so, has caused a schism in the Buddhist community that has destroyed peace and harmony rather than maintained it. Even though, when questioned by the Western media, the Dalai Lama has claimed not to have banned the practice, well over a thousand monks who refuse to give up their faith have been expelled from their monasteries and lay people are being ostracized and persecuted by their communities — which clearly indicates that it is much more than a “recommendation” or “request”. Please see this video for speeches he has made on the subject, or read what he has said in his own words on a website about this issue.

This “recommendation” or ban does in fact affect the NKT adversely because the Dalai Lama is using his fame and exposure in the West to spread the view that the practice of Dorje Shugden is cult-like and non-Buddhist — hence, practitioners of this traditional and popular Protector Buddha are being smeared with these associations both in the East and in the West, unjustifiably so.

The NKT recognizes that there is a difference between Tibetan society/politics and the Buddhism that came through Tibet, just as there is a difference between politics and religion in general. Buddhism started in India with the teachings of Buddha Shakyamuni and those teachings moved through Tibet and are now in the West. Consequently, although there are many lineage Teachers of Buddhism who are Tibetan, Buddhist teachings did not originate there and do not belong to Tibet or any other country. The NKT is a global Buddhist tradition that follows the traditional teachings of Buddha Shakyamuni as transmitted by both Indian and Tibetan Masters through to our present-day Teachers in different countries. The NKT is not a Tibetan organization and is not bound by Tibetan feudal society or politics.

However, members of the NKT, under the name of the Western Shugden Society (WSS) have organised and paid for frequent and persistent demonstrations all over the world against the Dalai Lama accusing him of not being a Buddhist, of lying and hypocrisy.

The WSS and the NKT are not the same. You can find out more about the WSS on Wikipedia.  The WSS is independently funded. The WSS is an ad hoc coalition of Dorje Shugden practitioners from many different countries, including many Tibetan practitioners of Dorje Shugden. Its aims are fourfold:

• To give freedom to practice Dorje Shugden to whoever wishes to rely upon this Deity.
• To stop completely the discrimination between Shugden people and non-Shugden practitioners.
• To allow all Shugden monks and nuns who have been expelled from their monasteries and nunneries to return to their monasteries and nunneries where they should receive the same material and spiritual rights as the non-Shugden practitioners.
• That the Dalai Lama tell in writing to the Tibetan community throughout the world that they should practically apply the above three points.

The Dalai Lama has been requested to discuss this issue but no reply has ever been received, which is why the WSS has had no choice but to organise demonstrations to raise public awareness of this problem.

Unfortunately, there is clear evidence that the Dalai Lama is lying and being hypocritical about this issue. For example he has said that there is no ban on Shugden practice (there is) and he talks constantly in public about religious freedom, love and tolerance while, under his orders, his people are being discriminated against and denied basic human rights if they refuse to give up the practice of this traditional Buddhist Deity.

The NKT is not allowed, under British Charity Law, to engage in political activities such as public protest. Some of the prominent members of the WSS who have been protesting are Gen Kelsang Khyenrab, Deputy Spiritual Director of the NKT, Kelsang Rabten, National Spiritual Director of NKT Australia, Kelsang Pema (the main public spokesperson) personal assistant to Geshe Kelsang Gyatso for more than 8 years, and the current resident teachers of Bodhisattva Centre and centres of the NKT in Bexhill, Huddersfield, Wales, London, etc as well as many residents of this NKT centre in Brighton.

The NKT has not engaged in any political activity. As mentioned, the WSS is an independent body that is not affiliated with the NKT. Even so, WSS demonstrations are not political but are spiritual actions to stop the pure spiritual tradition of Je Tsongkhapa from being destroyed by political interference by the Dalai Lama. The demonstrations are loud but peaceful.

Since many dedicated NKT practitioners naturally practice Dorje Shugden in accordance with tradition, of course as individuals they are supporting the aims of the WSS, along with a large number of non-NKT Dorje Shugden practitioners, including Tibetans. However, the NKT charity is not organizing any demonstrations.

In the last two years many high level teachers of the NKT have left under suspicion of sexual misconduct including Gen Samden Gyatso, the previous long term Deputy spiritual director of the NKT as well as at least two Resident Teachers of Bodhisattva Centre.

It is true that Samden and two Resident Teachers of Bodhisattva Centre have left due to an inability to keep their vows of celibacy, and this is deeply regretted. Bodhisattva Centre has indeed been far more adversely affected by this behaviour than other NKT Centres.

[N.B. Since writing this, I heard from someone who rightly pointed out that Losang Dragpa Centre has been the most adversely affected by impure behaviour. LDC was the first (and hopefully the last) NKT Centre to be dissolved.]

It is worth noting that, unlike many religious leaders, even within Tibetan Buddhism, Geshe Kelsang himself has never had any accusations of impropriety leveled against him in terms of his moral behavior. The overwhelming majority of the 700 monks and nuns in the NKT do keep good moral discipline, and “many high level teachers” is a large exaggeration. Please see Smear: NKT has a lot of sexual scandals and cover-ups for more information.

So why is the WSS protesting against the Dalai Lama’s advice at a time when Tibetans are being imprisoned, tortured and murdered for trying to preserve their own culture which includes these precious Buddhist teachings?

This is a different issue because Bodhisattva Center is not part of the WSS and the Tibetan problem has nothing to do with the WSS. While they have compassion for the plight of the Tibetan people, neither the NKT nor the WSS have any political affiliations. If the Dalai Lama is undermining his own and others’ attempts to preserve Tibetan culture by his illegal ban and persecution of his own people, that is not the fault of the WSS but of the Dalai Lama.

It is not the WSS who is at fault; they are merely defending themselves against the Dalai Lama’s actions. The survival of the precious Buddhist teachings does not depend upon the survival of Tibetan culture. The WSS are principally concerned that the Dalai Lama’s politically motivated actions are destroying these teachings, and are therefore acting to stop him. The Dalai Lama has brought the protests on himself by banning the practice of Dorje Shugden and refusing to engage in discussion about it. Since it is the Dalai Lama who refuses to engage in dialogue, the WSS has had no choice but to act by organizing demonstrations.

Is the WSS creating difficulties for the Dalai Lama in the public arena in order to deflect public awareness of internal difficulties in the NKT under the pretence of protecting the practice of Dorje Shugden practitioners?

Not at all. As was said before, the WSS and NKT are different organizations. The WSS exists solely because of the actions of the Dalai Lama. There is no “pretence” because the practice of Dorje Shugden practitioners is being destroyed by the Dalai Lama and action has to be taken now. The Dalai Lama has brought these difficulties upon himself through his dictatorial and illegal actions. Once he has lifted the ban, all WSS activities will cease. For more information, please see www.aboutwss.org and www.wisdombuddhadorjeshugden.org