 | |
| Abbreviation | NKT-IKBU |
|---|---|
| Formation | 1991 |
| Founder | Kelsang Gyatso[1] |
| Type | Tibetan Buddhism (disputed)[1] Buddhistnew religious movement[1] Western Buddhism[1] Dorje Shugden[2] |
| Headquarters | Manjushri Kadampa Meditation Centre (Conishead Priory) Ulverston, Cumbria LA12 9QQ United Kingdom |
Spiritual Director | Gen-la Kelsang Dekyong |
| Website | kadampa.org |
| Part ofa series on |
| Vajrayana Buddhism |
|---|
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TheNew Kadampa Tradition – International Kadampa Buddhist Union (NKT—IKBU) is a globalBuddhistnew religious movement founded byKelsang Gyatso inEngland in 1991. The NKT-IKBU is an international organisation registered in England as a charitable, or non-profit, company.[3][4] The NKT-IKBU has expanded more rapidly than other Buddhist traditions inGreat Britain, and has spread across the globe.[5][6] It currently lists more than 1,300 affiliated centres in over 25 countries.[7]
The NKT-IKBU teaches a form ofGelug Tibetan Buddhism which it says is inspired and guided by "the ancientKadampa Buddhist Masters and their teachings", as presented by its founder, Tibetan-born Kelsang Gyatso.[8] Kelsang Gyatso sought to make Buddhist meditation and teaching more readily accessible to Westerners living in the 21st century.[9] Scholars of Buddhism generally consider the New Kadampa Tradition as outside mainstream Tibetan Buddhism, but its teachings are generally in line withGelug Buddhism.[10][11]
The New Kadampa Trust has been criticised for its rejection of other Buddhist groups, the exclusivity of its teachings, its worship ofDorje Shugden, and its association with ananti-Dalai Lama protest movement, theInternational Shugden Community, which is supported by China.[12][13][14] Former members and their families have also raised concerns about the group and its practices.[15]
The NKT can be traced back to its precursor organisation, theFoundation for the Preservation of the Mahayana Tradition (FPMT), then known as the Yeshe Foundation. The Yeshe Foundation was formed following early encounters between Westerners and the Tibetan Gelug teachers Lama Thubten Yeshe and Lama Thubten Zopa Rinpoche in a monastery they founded in 1969 near Kathmandu, Nepal. Their Western following created a network of Buddhist centres and, in 1975, Lama Yeshe founded the Yeshe Foundation to coordinate the groups and promote their purpose of "preserving the principles and teachings of Mahayana Buddhism". Its administrative headquarters were, at the time, based in the United States. These centres followed a pattern where, as the centre was established, Lama Zopa would appoint a Tibetan geshe to run it.[16]
In September 1975, Peter Kedge and Harvey Horrocks had identifiedConishead Priory, a neglected Victorian mansion inUlverston, as the potential new centre for the Yeshe Foundation in the United Kingdom, and had already selected the name Manjushri Institute for Wisdom Culture.[17] In 1976, the Yeshe Foundation purchased Conishead Priory for £70,000, having successfully fundraised the capital.[18][19] On 1 July 1976, theManjushri Institute was legally established as a charitable trust with four trustees: Lama Yeshe, Kedge, Horrocks, and Roy Tyson, with Lama Yeshe as the spiritual director.[20]
Later that year, Thubten Yeshe,Thubten Zopa Rinpoche and Peter Kedge visited India to invite Kelsang Gyatso, a former classmate of Lama Zopa's, to teach the programme at Manjushri Institute on a three-year contract.[21][19][17] In November 1977, Geshe Kelsang arrived at the Manjushri Institute, on a supported visa, as its first resident teacher.[17][16]
In 1978, Publications for Wisdom Culture moved to the Manjushri Institute. On 24 August, at a formal meeting, the directors changed the name of the Yeshe Foundation, which Lama Yeshe said he did not like, to the Foundation for the Preservation of the Mahayana Tradition (FPMT).[22]
The same year, Kelsang Gyatso also established the Madhyamaka Centre inYork under his own spiritual direction.[23] While the FPMT aimed to embrace all lineages of Tibetan Buddhism, Kelsang Gyatso believed in a more exclusivist teaching, creating conflict between the FPMT's leadership and Geshe Gyatso, which was deepened by the creation of a new centre distinct from the FPMT.[24] Subsequently, Lama Yeshe sent a letter to Kelsang Gyatso asking him to step down as resident teacher at the Manjushri Institute.[23][17]
Around this time, Peter Kedge, the principal officer of FPMT, also left the Manjushri Institute to manage FPMT's business projects in Hong Kong.[23] In 1979, Lama Yeshe asked Geshe Jampa Tekchok to teach a twelve-year Geshe Studies Programme at the Manjushri Institute, modelled on the program of studies for the traditionalgeshe degree.[25][19]
By 1981, the management committee of Manjushri Institute was made up principally of Kelsang Gyatso's closest students, also known as "the Priory group".[23][26] This group, which had initially been left to its own devices, gradually became dissatisfied with the increasingly centralised nature of the FPMT.[23][21] According to Kay, Lama Yeshe tried at different times to reassert his authority over the institute, but his attempts were unsuccessful.[27]
After disputes between the FPMT management and the residents of the Manjushri Institute escalated, the FPMT managers asked the Dalai Lama's Office to send mediators to help solve the problem.[23][17] In October 1985, four new trustees were appointed to the Manjushri Institute: two chosen by FPMT and two by the Manjushri Institute. A new constitution was formulated as a result.[6]
From 1987 to 1990, Kelsang Gyatso engaged in a three-yearretreat inDumfries,Scotland. Geshe Losang Pende from Ganden Shartse monastery was invited by Kelsang Gyatso to lead the General Programme in his absence.[6]
During the period of retreat, Kelsang Gyatso wrote several books and planned to establish the NKT.[6] According to Kay, Geshe Kelsang's first major development during the retreat was the introduction of the Manjushri Institute's new Teacher Training Programme (TTP).[28]
In 1990, Kelsang Gyatso taught in the US, including visiting the centre of Geshe Lhundup Sopa in Madison, Wisconsin. During this time, pictures of the Dalai Lama were also removed from Kelsang Gyatso's centres; NKT says this was to clarify that the Dalai Lama was not a lineage guru of those centres.[29]
In April 1991, Geshe Kelsang announced the formation of the New Kadampa Tradition, an independent organisation, and invited the centres he had established to join.[30] In 1992, a new charitable company, Manjushri Mahayana Buddhist Centre, was incorporated, separate from the FPMT. It later became the Manjushri Kadampa Meditation Centre.[31][32][23] It has remained the NKT's flagship centre since that time.[33] The Manjushri Institute Library, with over 3,000 books, was removed from the site.[34][29] From this point onwards, only students of Kelsang Gyatso were able to teach at his centres.[29]
Scholars of Buddhism such as Robert Bluck, Daniel Cozort, David Kay, and Helen Waterhouse have described the formation of the New Kadampa Tradition as unusual among Tibetan Buddhist groups. Unlike those other organisations, NKT intentionally distinguishes itself from the traditions that preceded it and its contemporaries.[35][36][13] It does this while also emphasising the purity of its Tibetan lineage.[37][38][39]
Kelsang Gyatso said his aim was to establish an independent movement which directly followed the "pure" teachings ofJe Tsongkhapa and which focussed exclusively on the translations and commentaries of Geshe Kelsang himself.[40] Waterhouse has described this view as sectarian.[41] According to Kay, the NKT defines itself in this way to show that it is adapted for the needs of Westerners, but also to emphasise that it alone is guardian of "the pure tradition of Tsongkhapa in the modern world".[42]
Tibetologist Robert Barnett says the NKT is unusual in its criticism and rejection of mainstream Tibetan Buddhism.[39] Kelsang Gyatso himself severed ties with theGelug teachers in India andTibet, establishing himself as the organisation's sole religious authority.[43][44][14] In 1996, Kelsang Gyatso was formally expelled by the Sera Je Monastery for his worship ofDorje Shugden and criticism of the Dalai Lama, and had his geshe degree revoked.[45]
Bluck sees an "apparent contradiction between claiming a pure Tibetan lineage and complete separation from contemporary Tibetan religion, culture and politics."[13]University of Oxford professor Peter Clarke has characterised the NKT-IKBU as a "controversial Tibetan BuddhistNew Religious Movement", not because of any moral failings but because of the NKT-IKBU's separation from contemporary Tibetan Buddhism.[46] The NKT-IKBU disagrees that there is a contradiction, saying: "It is possible to be a follower of 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."[47][better source needed]
The NKT's isolation from mainstream Tibetan Buddhism conversely gave a new identity to Kelsang Gyatso's followers, who built many new centres rapidly and were able to distinguish themselves from other traditions, including their more inclusive rivals such as the Friends of the Western Buddhist Order (now theTriratna Buddhist Community).[35][48] Despite its separation from contemporary Tibetan Buddhism, the commitments undertaken by NKT members also include maintaining "a deep respect" for all Dharma teachings and other Buddhist traditions.[49] When asked about sectarianism between the Gelugpas and other schools ofTibetan Buddhism, Kelsang Gyatso said that "theKagyupas as well as theNyingmapas and theSakyapas" also have "a complete path to enlightenment".[50]
According to the NKT, Dorje Shugden worship is "the very essence of the New Kadampa Tradition", and the protector is presented as the deity most able to help practitioners. The NTK'sThe Heart Jewel andWishfulfilling Jewelsādhanās, as compiled by Kelsang Gyatso, incorporate elements of the Dorje Shugden sādhanā. Dorje Shugden may also have influenced Geshe Kelsang's teaching that practitioners cannot mix with other traditions, a view which has been criticised by other Buddhists and led to Kelsang Gyatso's expulsion from Sera Je Monastery and its revocation of hisgeshe degree.[41][45] TheWestern Shugden Society, which received backing from the Chinese government to criticise the Dalai Lama, describes Kelsang Gyatso was the final teacher in the Dorje Shugden spiritual lineage.[51]
According to the NKT-IKBU, it is Tibetan in its antecedents, and follows the teachings of the historic "old"Kadampa school and the "New Kadam" Tradition ofJe Tsongkhapa, the latter of which became theGelug school ofTibetan Buddhism.[52] The NKT consider Kelsang Gyatso the one who "is primarily responsible for the worldwide revival of Kadampa Buddhism in our time".[53][54]
The NKT has been criticised for the lack of clarity regarding its lineage, and especially the use of the nameKadampa. Both Buddhists and non-Buddhists have described the NKT as "a breakaway sect orcult" of theGelug school, rather than the older Kadampa tradition ofAtisha, as the NKT often suggests.[55][56] Followers of the NKT refer to themselves asKadampa Buddhists, the temples of the New Kadampa Tradition are referred to asKadampa Buddhist Temples, and more recently, NKT teachers are namedKadampa teachers. Additionally, the Dharma centres of the New Kadampa Tradition are calledKadampa Buddhist Centres.[57]
Bluck says there remains an apparent contradiction between claiming a pure Tibetan lineage and separating completely from contemporary Tibetan tradition. While the NKT strongly emphasises its unbroken "lineage" to the Kadampa tradition, it has no Tibetan followers and claims to stand outside current Tibetan Buddhism.[58]
In 1998, Kelsang Gyatso 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 on 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.[59]
The NKT-IKBU traces its spiritual lineage fromShakyamuni throughTsongkhapa,Pabongkhapa Déchen Nyingpo,Lobsang Yeshe Tenzin Gyatso, andKelsang Gyatso.[60][61][62] The NKT often compares Kelsang Gyatso toAtisa, as a reformer of Buddhism.[63]
As in other Tibetan traditions, the NKT considers Kelsang Gyatso aBuddha or enlightened being.[64] According toOxford Biographies, Kelsang Gyatso is presented as the third and final Buddha in a sequence beginning with Shakyamuni and Je Tsongkhapa.Dorje Shugden is considered the protector of this lineage.[65] David Kay has criticised the exclusivity of Kelsang Gyato's teachings and his emphasis on the purity of lineage, saying: "The NKT presented his books as the emanations of the mind of a Buddha."[63]
After leaving Tibet in 1959, Kelsang Gyatso taught and engaged in retreat in India for 18 years.[3]Trijang Rinpoche, Kelsang Gyatso'sroot guru, asked him to be the resident teacher atManjushri Institute (now known as Manjushri Kadampa Meditation Centre) in England.[66][67] Kelsang Gyatso taught the General Programme at Manjushri from 1976 to 1987.[68]
Beginning in 1987, Kelsang Gyatso entered a 3-yearretreat at Tharpaland inDumfries, Scotland. During his retreat, he wrote five books and established the foundations of the NKT-IKBU.[69] He officially launched the NKT in 1991.[70]
Kelsang Gyatso died on 17 September 2022. Ten days after his death, he was cremated at Barrow Crematorium,Cumbria.[71]
Alongside Kelsang Gyatso, who as founder and former spiritual director was the main teacher of the NKT-IKBU and his successors, all teachings (i.e. the three study programs) are held by Western students—lay persons and ordained alike. Qualification as an NKT-IKBU Dharma teacher is generally achieved by attending the NKT-IKBU's own Teacher Training Programme, which Kelsang Gyatso regarded as "a western equivalent to the traditional TibetanGeshe degree", although much compressed.[72][73]
Kelsang Gyatso is one of several prominent Tibetan Buddhist gurus to train Westerners in the Dharma.[74] Kelsang Gyatso explained the importance of Western Dharma teachers to the flourishing of Dharma in the world, saying that one fully qualified teacher is worth a thousand enlightened students.[75] The training programme may include a period of correspondence learning, with an intensive in-person programme each summer at Coniston Priory.[76][33]
Training and leadership roles are offered to lay members as well as ordained members, which Kelsang Gyatso saw as a necessary adaptation from the practices of Tsongkhapa, who restricted tantric teachings to monastics.[77] Kelsang Gyatso said that monks, nuns, and lay people can all become spiritual guides if they have the necessary experience, qualities and training.[78]
In addition to the TTP commitment, all Resident Teachers have to attend International Teacher Training Program each year, taught in repeated rotation according to a sixteen-year study scheme. Ordained and lay Resident Teachers who have taught successfully for four years are given the titles 'Gen' and 'Kadam', respectively.[79]
The NKT-IKBU's teachings are written in English and based exclusively on the teachings and published works of Kelsang Gyatso.[80] These are, in turn, translations of and commentaries onGelug works, especially those of its founderJe Tsongkhapa.[81]
The NKT has aPrasangika Madhyamaka philosophical orientation, and emphasises the teachings ondependent arising andemptiness.[82] The main practice in the NKT-IKBU isLamrim (the Stages of the Path to Enlightenment),Lojong (Training the Mind), andVajrayanaMahamudra (the practices of Highest Yoga Tantra). The NKT also includes traditionalMahayana Buddhist teachings, including those onkarma,rebirth,going for refuge, theFour Noble Truths, theThreefold Training, thesix perfections, and developingbodhicitta, in addition to general teachings on meditation and the importance and value human of life.[83]
According to Helen Waterhouse, Kelsang Gyatso followed theTibetan Buddhist custom of studying texts through the teacher's commentaries and the contents of NKT teachings are "not different from that of mainlineGelugpa". She says that where the NKT is unusual is in its assertion that Geshe Kelsang's texts contain "the whole of what is necessary" and its emphasis on exclusively following the training and practices set by Geshe Kelsang. This extends to avoiding other traditions, religions, and mind training techniques, and an emphasis on maintaining the "pure lineage" of Geshe Kelsang's practices. The NKT also advises members against reading books by other teachers. Waterhouse says that some practitioners find this advice contentious and not all of them follow it.[84] Unlike most mainstream Gelug practices, the NKT encourages the practice of Dorje Shugden, who is often considered a symbol of sectarianism in Tibetan Buddhism.[85][63]
NKT-IKBU offers three study programs: an introductory General Programme, a more advanced Foundation Programme, and a Teacher Training Programme.[86][87][88] It is believed by NKT-IKBU followers that the teachings transmit the pure lineage of Je Tsongkhapa in its entirety.[69]
The General Program (GP) provides an introduction to basic Buddhist ideas and meditation. Cozort explains that GP classes are "simply the ongoing general instructure for all comers at NKT Centers or wherever NKT teachers find a venue for teaching."[89] The Foundation Program (FP) includes the study of six commentaries written by Kelsang Gyatso on several classical texts.[89] The Teacher Training Program (TTP) is intended for people who wish to train as NKT-IKBU Dharma Teachers who, in turn, will teach Buddhism to newcomers as well as serve as tantric gurus.[90] All resident teachers of NKT-IKBU centres follow this program of study and practice. It involves the study of 14 texts by Kelsang Gyatso, including all of those in the Foundation Program. This program also includes commitments concerning one's lifestyle, based on the five lay vows of thePratimoksha, and the completion of specific meditation retreats.[91] There is also a "teaching skills" class every month.[92]
NKT-IKBU meditation practices include traditionalLamrim subjects such as the preciousness of human life, death,rebirth,samsara,kindness,compassion, equanimity, andthe role of the guru in Buddhism. Chanted prayers follow a traditional Tibetan format, includinggoing for refuge, generatingbodhicitta and thefour immeasurables, imagining the Buddhas and bodhisattvas as physically present, asking for and receiving blessings, thetransfer of merit, and so on.[93]
Je Tsongkhapa andDorje Shugden practices are also recited daily, alongside a number of otherritual practices, including prayers toAvalokiteshvara,Heruka,Vajrayogini,Tara,Manjushri,Amitayus and theMedicine Buddha. Keslang Gyatso compiles or approves all the sādhanās used by the NKT.[94]
From its inception, NKT-IKBU Dharma centres followed a common calendar for religious observances, including some of the traditional Buddhist religious days. In 2004, the dates of lunar month observances were changed to the respective days in the common calendar.[citation needed]
Common Buddhist celebrations observed by the NKT include monthly celebrations for the BuddhaTara,Je Tsongkhapa, andEight Mahayana Precepts:[citation needed]
The NKT also observesDorje Shugden practices, used by some forms of Tibetan Buddhism:
Annual holidays common to other Buddhist traditions include:
Annual holidays unique to the NKT-IKBU include:
Three annual Buddhist NKT Festivals are held each year: (1) The Spring Festival – held at Manjushri KMC in UK; (2) The Summer Festival – held at Manjushri KMC in UK; (3) The Fall Festival – held at various locations outside the UK. These are taught by the General Spiritual Director of the New Kadampa Tradition, currently Gen-la Kelsang Dekyong.[98]
The NKT-IKBU reports that it has over 700 monks and nuns.[99][better source needed] Ordination ceremonies are usually held twice a year in the main NKT Temple at Manjushri Kadampa Meditation Center in Cumbria (UK), Ulverston. To ordain, one must ask Kelsang Gyatso's permission, and also the permission of his or her parents.[100]
Buddha established both lay and ordained Pratimoksha vows, and established several levels of ordination vows.[101] However, in the NKT-IKBU, Kelsang Gyatso established a simplified alternative tradition of ordination with ten vows that summarise the Vinaya,[102] and a single ordination ceremony.
The NKT is unusual in having only 10 ordination vows, which are identical for both nuns and monks:[103]
InThe Ordination Handbook, Kelsang Gyatso described these vows as being easier to integrate into today's society, saying:
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 the 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 like this – saying few words but always practising extensively.[104]
He also says:
Western people are well educated; they do not have blind faith but immediately question and try to understand the truth. I cannot pretend with you. We cannot be like a fully ordained monk who has taken 253 vows, but who is not even keeping one. We should never do like this; we need to do everything correctly and purely. The Kadampa ordination solves all these problems. Practically speaking, all the 253 vows explained in theVinaya Sutra are included within the ten commitments.[105]
The ordination tradition of the NKT-IKBU is based on theMahayanaPerfection of Wisdom Sutras.[106][107] Kelsang Gyatso says that when a person is first ordained they receive aRabjung (preliminary) ordination; when their renunciation improves and deepens, their ordination naturally transforms into a Getsul (sramanera) ordination; and when their renunciation becomes "a spontaneous wish to attain nirvana", their ordination naturally transforms into a Gelong (bhikkhu) ordination.[106] For this reason, Kelsang Gyatso did not require a separate ritual ordination ceremony.[108]
Monks and nuns in the NKT-IKBU abandon the physical signs of a lay person by shaving their head and wearing the maroon and yellow robes of an ordained person. They are given a new name which starts with "Kelsang", since it is traditional for ordinees to receive part of the ordaining master's name (up until his death, this was Kelsang Gyatso). They also engage in a Sojong ceremony twice a month to purify and restore their vows.[76]
Monastics who break their ordination vows must leave their Centre for a year, with the exception of attending various bigger courses, Celebrations and Festivals. After that year, "with some conditions" they can return but cannot teach or participate in the Teacher Training Program.[76]
Practitioners who wish to ordain approach their Buddhist teacher when they feel ready, and request formal permission once they have their teacher's consent. They may decide to live in one of the NKT-IKBU's many Buddhist centres, but this is not a requirement. They are, in general, not financially provided for by the NKT-IKBU, and many are encouraged to seek unemployment benefits. If they live in an NKT-IKBU Dharma centre, they still have to pay rent for their accommodation and pay for meals and the spiritual programs. To finance this, some have part-time or full-time work.[109][76] According to Belither, "a few people are sponsored because of their NKT work but others are on 'extended working visits' or work locally, and some are legitimately on employment benefit."[110] When working, they may wear ordinary clothes if more convenient, and typically change out of robes to attend benefits appointments.[76][111]
The New Kadampa Tradition was founded in 1991, when it separated from theManjushri Institute, and became a distinct legal entity the following year.[112][113] Each of the individual centres remained legally and financially independent from the organisation as a whole, but Kelsang Gyatso set the teachings and practices across the organisation as General Spiritual Director.[114][113]
From 1991 to 1995Gelong Thubten Gyatso was designated as Kelsang Gyatso's future successor. He disrobed in 1995, and Kelsang Gyatso provisionally appointed four "Gen-las": Losang Kelsang, Kelsang Jangsem, Kelsang Dekyong andSamden Gyatso.[115]
In August 2001, Kelsang Gyato established a system of democratic succession for the General Spiritual Director of the NKT- IKBU, with each term of office limited to four years.[116] In February 2007, Samden Gyatso resigned as Deputy Spiritual Director. In 2008, Gen-la Khyenrab became Acting General Spiritual Director, under Kelsang Gyatso's supervision and, when Kelsang Gyatso retired, assumed the post of General Spiritual Director in August 2009 for a four-year term. Gen-la Dekyong, the National Spiritual Director of the United States of America, additionally assumed the post of Deputy Spiritual Director.[116][117][114]
The governing document for the NKT is calledA Moral Discipline Guide—The Internal Rules of the New Kadampa Tradition ~ International Kadampa Buddhist Union.[118][119] Section 1 ofThe Internal Rules is a legally binding document, approved by the UK Charity Commission in 2020.[118]The Internal Rules define the NKT-IKBU as the coalition of international study and meditation centres that follow Geshe Kelsang Gyatso's "pure tradition", his three study programmes, andThe Internal Rules themselves.[116]
The NKT-IKBU currently lists more than 200 centres and around 900 branch classes/study groups in 40 countries, and reports having an estimated 8,000 members.[120][87] Each centre is an independent charitable corporation; smaller groups branch off the centres and meet weekly in places such as churches and community centres.[121] New Dharma centres are expected to be self-supporting, as neither Kelsang Gyatso nor the NKT-IKBU owns the centres.[122]
A Kadampa Meditation Centre (KMC) serves the local, national, and international communities, and is generally more centrally organised than regular Kadampa Buddhist centres. Besides having a program of courses for the local community, KMCs host major gatherings such as dharma celebrations, national festivals, and international festivals. They are also home to the International Kadampa Temples. KMCs are non-profit organisations and all their annual profits are donated to the International Temples Project. There are currently 18 KMCs around the world, with several in the US.[citation needed]
The NKT-IKBU has also established a Kadampa Buddhist Temple in the United Kingdom, as well as in New York, Arizona, Brazil, Portugal, and Spain.[123]
A group of former members have criticised the New Kadampa Tradition for its exclusivism, alleged incidents of abuse and exploitation, and demonstrations against the Dalai Lama's ban on Dorje Shugden practice.[124][125][126] Buddhists, family members and charities have also raised concerns about the New Kadampa Tradition's practices and community centres. Suzanne Newcombe, honorary director of the charity Inform, says NKT is one of the "most inquired-about groups" which has "raised a lot of concerns in Britain and gained international attention". She said that when she had asked to discuss former members' concerns with the NKT, it was not "really interested in constructively engaging in a dialogue". In response, the NKT told the BBC that its centres "offer everyone within their communities full support with their problems, within the scope of the charity's objectives".[127]
The New Kadampa Tradition has been criticised for its involvement with theInternational Shugden Community and, as a consequence, what David Kay calls its "leading role in a Western-based campaign mounted against theDalai Lama" during his visit to the United Kingdom in 1996.[128][129][130] Geshe Kelsang—who is often credited with popularisingDorje Shugden worship to the West—and the NKT objected to the Dalai Lama's advice that Buddhists should not worship Dorje Shugden, a GelugDharmapala (protector deity) dating to the 17th century, whose worship became more prominent in the 1930s under the repressive regime ofPabongkhapa Déchen Nyingpo.[131][132][133]
Dorje Shugden is often worshipped as a violent protector, particularly against other traditions, and it was a key tool in Pabongkhapa Rinpoche's persecution of the flourishingRimé movement, his attempt to forcibly convertNyingma Buddhists, and his destruction of artefacts associated withPadmasambhava. It is therefore associated with repressive Gelug rule among many Tibetans.[85]
Dorje Shugden worship was especially popular under the Third Trijang Rinpoche,Lobsang Yeshe Tenzin Gyatso, an ardent advocate for Dorje Shugden for the protector.[63] Both the Dalai Lama and Kelsang Gyatso studied under Trijang Rinpoche, and the Dalai Lama practised Dorje Shugden worship before he fled Tibet in 1959. In the 1970s, after learning about the history of repression and sectarianism attached to Dorje Shugden, the Dalai Lama rejected these practices, and advised other Tibetan Buddhists to do the same, but Kelsang Gyatso objected to this stance.[134][128][135] At odds with most scholars, Kelsang Gyatso also considers Dorje Shugden an enlightened being. Dreyfus says the view that Shugden is enlightened exists only amongst the "most extreme followers of Shukden", and Kay suggests this viewpoint is unique to the New Kadampa Tradition.[136][137]
In response to the Dalai Lama's pronouncements, the NKT protested alongside the Shugden Supporters Community (which later became the International Shugden Community), who coordinated protests across Europe that accused the Dalai Lama of religious repression. The NKT was often portrayed by the media as a front for the SSC/ISC, which the NKT strongly denied, although most Western SSC/ISC members were also members of the NKT.[138][124] In 1996, Kelsang Gyatso was formally formally expelled from the Sera Je Monastery and his geshe degree voided as a result of his support for Dorje Shugden and criticism of the Dalai Lama.[45]
At the height of the protests, on 4 February 1997,Lobsang Gyatso, the principal of the Buddhist School of Dialectics and a critic of Dorje Shugden worship, and two of his students were murdered inDharmasala;Interpol said the murderers were former monastics and members of the SSC.[139] In response, Kelsang Gyatso denied the involvement of any NKT members. He formally withdrew the NKT from the protests in 1998, although NKT members continued to be involved in the ISC.[140][135]
In 2015, before the ISC disbanded, Reuters reported that most of its Western members were NKT members who said they were not acting on behalf of the NKT. The Reuters investigation also found members of the ISC had received support and encouragement from the Chinese government, including several monks from theTibetan diaspora who were associated with Shugden worship.[135][124][141] Later, Professor Robert Barnett toldThe Observer that no such evidence existed to implicate protestors in the UK, although he criticised the UK protestors for using practices and methods that paralleled those used by the Chinese authorities.[141]
Scholars have said that the NKT's use of publicity is unusual among Buddhist groups.[142][143][144] Ken Jones says the NKT is comparatively more "forceful and extroverted" than other Buddhist groups, and this has helped it recruit new members.[143] One factor in recruitment, according to Helen Waterhouse, is that an NKT-IKBU centre often hosts activities every day, in contrast to other groups "which meet on a weekly basis but provide little other support or activity".[145]
David Kay says that the NKT-IKBU is sensitive to criticism on the subject of expansion.[146] Robert Bluck attributes NKT-IKBU's rapid growth to "a wish to share the Dharma rather than 'conversion and empire-building'".[144]
As all Buddhists know, the root of the Buddhist spiritual path is sincere reliance upon one's Spiritual Guide, and accordingly Geshe Kelsang has faithfully relied upon Trijang Rinpoche's guidance and widely taught the practice of Wisdom Buddha Dorje Shugden.
Kadampa Buddhism is a Mahayana Buddhist school founded by the great Indian Buddhist Master Atisha (AD 982–1054)... The great Kadampa Teachers are famous not only for being great scholars but also for being spiritual practitioners of immense purity and sincerity. The lineage of these teachings, both their oral transmission and blessings, was then passed from Teacher to disciple, spreading throughout much of Asia, and now to many countries throughout the Western world... Kadampa Buddhism was first introduced into the West in 1977 by the renowned Buddhist Master, Venerable Geshe Kelsang Gyatso. Since that time, he has worked tirelessly to spread Kadampa Buddhism throughout the world by giving extensive teachings, writing many profound texts on Kadampa Buddhism, and founding the New Kadampa Tradition – International Kadampa Buddhist Union.
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