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Modern Day Kadampas
The History and Development of the New Kadampa Tradition
By James Belither
The New Kadampa Tradition is a special Kadampa tradition
of Mahayana Buddhism founded by Venerable Geshe Kelsang Gyatso. Although
established as a distinct tradition in 1991, the New Kadampa Tradition
arose, as with all Buddhist traditions, from the teachings, example, and
blessings of Buddha Shakyamuni. These were then transmitted through a
lineage of realized Buddhist Masters, including the Indian Buddhist Master
Atisha, the founder of the Old Kadampa Tradition, and the Tibetan Buddhist
Masters, Je Tsongkhapa and Kyabje Trijang Rinpoche, the root Spiritual
Guide, or Guru, of Geshe Kelsang Gyatso.
Buddha Shakyamuni
Buddha Shakyamuni, or Gautama Buddha, (circa 6th Century BC), is the fourth
of the thousand Buddhas that will appear in this world during what is
called the 'Fortunate Aeon'. As a Supreme Emanation Body, he performed the
twelve principal deeds, and by 'turning the wheel of Dharma', presented the
Sutra Teachings of both Hinayana and Mahayana, and appearing in the aspect
of Buddha Vajradhara revealed the Vajrayana, or Tantra, teachings.
Lineage
The lineages of these teachings, both their scriptural
transmission and realization, were then passed from Teacher to disciple,
and spread first within India, then throughout much of Asia, and now to
many countries throughout most of the western world. Buddha's teachings, or
Dharma, are likened to a wheel that moves from country to country in
accordance with changing conditions and people's karmic inclinations. The
external forms of presenting Buddhism may change as it meets with different
cultures and societies, but its essential authenticity is ensured through
the continuation of an unbroken lineage of realized practitioners.
Initially, there were two principal lineages passed down
from Buddha Shakyamuni, known as the wisdom lineage of Nagarjuna and the
method lineage of Asanga. The wisdom lineage of the profound path, which
emphasizes the teachings on emptiness, or ultimate truth, passed from
Buddha Shakyamuni to Manjushri, from Manjushri to Nagarjuna, and then to
Chandrakirti and further Indian Buddhist Masters. The method lineage of the
vast path, which emphasizes teachings on conventional aspects of the path
such as moral discipline and compassion, passed from Buddha Shakyamuni to
Maitreya, from Maitreya to Asanga, and then to Vasubandhu and further
Indian Buddhist Masters.
Atisha
Later, the great Indian Teacher Atisha (982-1054 AD) gathered together the
teachings of these two lineages, and re-introduced them into Tibet.
Although Buddhism had been introduced some two hundred years before by
Padmasambhava and Shantarakshita, Buddhist practice had largely been
destroyed during the anti-Buddhist purges of the Tibetan king, Lang Darma
(circa 836 AD), a follower of Bön, the pre-Buddhist religion of Tibet.
Invited by Jangchub Ö, a ruler of Ngari in western Tibet, Atisha was asked
to present a Dharma that everybody could follow and that would show how all
the paths of Sutra and Tantra could be practiced together. In response,
Atisha wrote Lamp for the Path, the original Lamrim text that served
as the basis for all subsequent Lamrim instructions. The revival of pure
Buddhist practice in Tibet at this time was largely due to Atisha.
Kadampas
The followers of Atisha are known as Kadampas: 'ka' means 'word' and refers
to Buddha's teachings, and 'dam' refers to Atisha's special Lamrim
instructions, known as the stages of the path. By integrating their
knowledge of all Buddha's teachings into their practice of Lamrim, and by
applying this into their everyday life, Kadampa Buddhists are encouraged to
use all Buddha's teachings as practical methods for transforming daily
activities into the path to enlightenment. The great Kadampa Teachers, the
Kadampa Geshes, are famous not only for being great scholars but also for
being spiritual practitioners of immense purity and sincerity.
After Dromtönpa, Atisha's principal disciple, three
lineages of the Kadam tradition developed. These lineages are still being
practiced today and are distinguished principally by the scope of their
study: the Kadam Shungpawas study very extensively, the Kadam Lamrimpas
study less extensively and the Kadam Manngagpas study least extensively.
However, they all have Lamrim as their main practice and integrate all
their study into the practice of Lamrim.
Je Tsongkhapa
The Kadam lineages passed down through generations of famous Teachers,
including Geshe Potowa, Geshe Langri Tangpa and Bodhisattva Chekhawa, to Je
Tsongkhapa (1357-1419), who gathered them together, and on the basis of
special instructions received directly from Buddha Manjushri, established
the Kadam Dharma, or Ganden doctrine. Up to the time of Je Tsongkhapa the
three Kadam lineages are called Old Kadam lineages and from the time of Je
Tsongkhapa to the present day they are called New Kadam lineages.
Je Tsongkhapa lived at a time when, although outwardly
Buddhism appeared to be flourishing in Tibet, in actual fact confusion
about the doctrine and practice was destroying its spiritual essence.
Through his teachings and writings of great clarity and comprehensiveness,
an immaculate personal example, and tireless energy, Je Tsongkhapa
single-handedly revitalized Buddhism in Tibet, giving it a fresh impetus
that was to last until the present day. The followers of Je Tsongkhapa
later became known more usually as Gelugpas, the 'Virtuous Ones'.
Although Je Tsongkhapa appeared as a simple monk he was
an emanation of the Wisdom Buddha Manjushri. Je Tsongkhapa's appearance was
in fulfillment of a prediction made by Buddha Shakyamuni that after he
passed away, and his pure doctrine had disappeared, Manjushri would appear
as an ordinary being, perform the deeds of a Buddha and establish Ganden,
the 'great Protector', in Tibet. Ganden, or 'Joyful Land', refers both to
Ganden Monastery founded by Je Tsongkhapa and to the Ganden doctrine, the
special Buddhadharma that comes from Manjushri's wisdom.
Kyabje Trijang Rinpoche
The lineages of scripture and realization of Je Tsongkhapa's teachings were
then passed through generations of great Teachers, including Khädrupje,
Togden Jampäl Gyatso, Gyalwa Ensäpa and Panchen Losang Chogyän, to Je
Pabongkhapa (1878-1941) and his disciple Kyabje Trijang Rinpoche
(1901-1981). Je Pabongkhapa was the most highly regarded Gelugpa Teacher of
his generation, as was Kyabje Trijang Rinpoche. Geshe Kelsang has likened
Kyabje Trijang Rinpoche to a vast reservoir from which all Gelugpa
practitioners of the present day received 'waters' of blessings and
instructions. Kyabje Trijang Rinpoche was Geshe Kelsang's root Guru and was
instrumental in Geshe Kelsang coming to the west.
Geshe Kelsang Gyatso
Venerable Geshe Kelsang Gyatso Rinpoche is a highly respected meditation
master and scholar. He was born in Tibet in 1931 and ordained a Buddhist
monk at the age of eight. He studied both philosophical and practical
subjects of Buddhism under many highly qualified teachers, especially
Kyabje Trijang Rinpoche. After leaving Tibet in 1959, he spent the next
eighteen years mainly emphasizing retreat in various locations in the
Himalayan region and northern India.
Geshe Kelsang arrived in England in late August 1977 at
the invitation of Manjushri Buddhist Centre, then Manjushri Institute.
Manjushri Institute had been established in 1975 by Lama Thubten Yeshe,
also a disciple of Kyabje Trijang Rinpoche and a former classmate of Geshe
Kelsang. He encouraged his English students to establish a centre in
England and promised to arrange for a Teacher to be sent. After initially
organizing courses in the London area, Manjushri Centre moved to Conishead
Priory near Ulverston, on the northwest coast of England, in August 1976.
Lama Yeshe had already begun looking for a suitable Teacher. At that time,
Geshe Kelsang had accepted an invitation by the Christian monk and writer,
Thomas Merton, to live and teach in a centre planned in Canada, but after
Thomas Merton's tragic death this was no longer possible. Geshe Kelsang was
then free to come to England, and Lama Yeshe requested Kyabje Trijang
Rinpoche to ask Geshe Kelsang to become Resident Teacher of Manjushri
Centre. Geshe Kelsang later recounted that Kyabje Trijang Rinpoche asked
him to go to England, teach Shantideva's Guide to the Bodhisattva's Way
of Life, Chandrakirti's Guide to the Middle Way and Lamrim, and
then check whether there was any meaning in his continuing to stay.
Shortly after he arrived, Geshe Kelsang, or Geshe-la as
he became known, first gave a short Lamrim teaching as well as a practice
for extending life as an auspicious sign. That autumn he began a six month
teaching on Shantideva's Guide, which later formed the basis of his
first published work, Meaningful to Behold. He then taught
Chandrakirti's Guide and gave Lamrim teachings based on Yeshe
Tsöndru's Essence of Nectar. In 1979 the students of Manjushri
Centre wrote a letter requesting Geshe-la to stay. We are most fortunate
that he accepted!
Inspiring example
From his earliest days at Manjushri Centre, Geshe-la
worked tirelessly to guide and inspire his students in every aspect of
their spiritual life, and continues to do so for the benefit of his many
disciples throughout the world. Geshe-la has given extensive commentaries
on a great range of subjects from both Sutra and Tantra, but in addition to
formal teachings Geshe-la has always been available for private
consultations, helping students with their personal problems and being
concerned with their health and welfare. Geshe-la has always encouraged his
students to present Dharma in a way appropriate to their own culture and
society without the need to adopt Tibetan culture and customs. Realizing
that it would be difficult for many of his students to learn Tibetan, he
taught himself English. Understanding the importance of presenting
authentic commentaries in English and other languages, he devotes himself
to writing and editing, as well as organizing the publication and
translation of his books. All the royalties that he receives as author of
these books he donates to Manjushri Centre.
Books
All of Geshe Kelsang's books are commentaries to Je Tsongkhapa's teachings.
Indeed, Geshe-la has remarked that he regards all these books as coming
from Je Tsongkhapa, with himself as being like a cassette recorder into
which the Wisdom Buddha, the Dharma Protector Dorje Shugdän, has placed the
cassette of Je Tsongkhapa's teachings. So far he has written seventeen
books, ranging from highly accessible books for beginners to detailed and
lucid expositions of the profundities of Buddhist philosophy and Tantric
practice, as well as practical manuals for meditation and the Buddhist way
of life. A number of these books have already been translated into ten
languages. Geshe-la has also translated all the sadhanas (chanted prayers)
used within the New Kadampa Tradition and encouraged the preparation of
their chanting in English and other languages.
Humility
Recognizing that Dharma can best flourish only if Dharma centres are
harmonious, well organized and financially secure, he has constantly
advised centres in every aspect of centre life and administration,
encouraging and giving confidence to people who often have no experience of
these matters. His personal life continues to inspire his students as an
immaculate example of someone who has found inner happiness through
practising Buddha's teachings. Despite repeated offers from Manjushri
Centre to prepare more spacious accommodation, Geshe-la continues to live
there simply in the one small room that he moved into in 1977, never
displaying the slightest discontent.
Generosity
One of his students once offered Geshe-la a car for his use in travelling
to various centres and branches, but at the time of the famine in Ethiopia
he sold it and donated the money towards 'Live Aid'. He was also offered a
small house by one of his disciples to use as his private retreat house,
but he sold it and bought a larger house in Scotland so that other people
could also use it for retreat. When this house was sold, Geshe Kelsang
donated the entire proceeds to the New Centres Development Fund. From the
point of view of his teachings, practical example and Dharma activities,
Geshe Kelsang has shown himself to be a perfect holder of the lineages of
scripture and realization passed down from Buddha and supremely qualified
to pass these to his faithful disciples.
Retreat
In January 1987, Geshe Kelsang entered a three-year
retreat at Tharpaland in southern Scotland. Although Geshe-la gave no
formal teachings during this time, in-between his meditation sessions he
continued to work on a number of books, and it was during his stay at
Tharpaland that he completed Joyful Path of Good Fortune and Universal
Compassion, and wrote The Meditation Handbook, Introduction to Buddhism and
Guide to Dakini Land.
Spiritual programmes
It was also during this period that he designed the
three spiritual programmes that form the core of the New Kadampa Tradition:
1. The General Programme
2. The Foundation Programme
3. The Teacher Training Programme
These programmes provide the means for a systematic
study and practice of Buddhism especially suited to the modern view and
temperament. They correspond to the three Kadam lineages with respect to
their scope of study.
Centres
These programs were introduced in the late '80s to the
small number of centres mostly in the north of England who followed Geshe
Kelsang's spiritual direction. The first centre established by Geshe
Kelsang was Madhyamaka Centre in 1979, followed by Vajravarahi Centre in Preston
and Instituto Dharma in Menorca, Spain, (1981), Tara Centre (1983),
Amitayus Centre (1984), Losang Dragpa Centre and Khedrupje Centre (1985),
and Gyaltsabje Centre (1986). Branches of these centres began developing,
and by 1990 there were fifteen. After Geshe Kelsang returned from retreat
the number of centres rapidly increased, and after a visit to North America
in 1990, centres started in California, Toronto, and Mexico. By 1992 the
number of centres had increased to forty five.
New Kadampa Tradition
Although Geshe Kelsang has always insisted on the legal and financial
independence of all his centres, since they were under the same spiritual
direction and engaged in the same spiritual programs, it was natural that
they began to co-operate in spiritual matters on a more formal basis. On
May 31st 1991, Geshe Kelsang called together representatives from a number
of these centres to discuss the setting up of a 'common organization for
the development of Dharma spiritual education' as Geshe-la expressed it. It
was during this meeting that Geshe Kelsang first introduced the title 'New
Kadampa Tradition' to give the centres under his spiritual direction a
distinct identity within the wider Buddhist world. Although the Gelugpas
were sometimes referred to as new Kadampas, the name New Kadampa Tradition
had never been used previously in a formal sense. Nevertheless, by using
this title Geshe Kelsang is making it clear that practitioners of this
tradition are principally following the teachings and example of Je Tsongkhapa.
The word 'New' is used not to imply that it is newly created, but is a
fresh presentation of Buddhadharma in a form and manner that is appropriate
to the needs and conditions of the modern world. Furthermore, by using the
title 'Kadampa', Geshe Kelsang encourages his disciples to follow the
perfect example of simplicity and purity of practice shown by the Kadampa
Geshes.
Geshe-la has likened the Kadampa practitioners of old to
eagles soaring in the sky, and although New Kadampa Tradition practitioners
are as yet little birds trying to emulate these eagles, through their
effort and dedication there is no reason why they should not become exactly
like them:
'All lay people can become like Geshe Dromtönpa and all
ordained people can become like Geshe Potowa.'
During the same meeting, Geshe Kelsang also set out the
purpose of the common organization of the New Kadampa Tradition:
1. To
provide general spiritual assistance to the centres of the New Kadampa
Tradition
2. To ensure the purity and authenticity of their spiritual programs
3. To oversee the setting of examinations for both the Foundation and
Teacher Training Programs at each centre
4. To assist in the development of new Dharma centres
Geshe Kelsang has often spoken of the importance of
Dharma centres. Without them there can be no sustained study or meditation
programs, and thus no possibility of practitioners gaining realizations,
becoming Teachers and continuing the lineages of scriptural transmission
and realization. Without Dharma centres, people cannot make contact with
the Dharma, and without Dharma there can be no Sangha and thus no Buddha.
As Mahayana Buddhist centres, all New Kadampa Tradition centres have been
established with the intention of benefiting all beings without exception.
New Centres Development Fund
Since ultimate benefit is derived from entering, making progress in, and
completing the paths to liberation and enlightenment presented by Buddha,
and since this depends upon Dharma centres, all centres should have as
their goal the establishing of new centres in order to help the people in
that locality in accordance with their needs and interest. Because it is
difficult for individual centres to do this, Geshe Kelsang encouraged the
setting up of the 'NKT-New Centres Development Fund' as the means whereby
centres could collectively help to establish new centres. This Fund began
with Geshe-la's own generous donation made from the sale of Tharpaland
Retreat Center. By coincidence the person who bought Tharpaland became a
disciple of Geshe-la and Tharpaland is still being used as a retreat
centre!
Structure of NKT
Although the New Kadampa Tradition is primarily a
religious association of centres that follow the same direction, the New
Kadampa Tradition became a charitable (non-profit making) company
registered in England to facilitate the raising of funds and their
distribution to help new centres. Its members are the Spiritual Director,
Geshe Kelsang, and the Administrative Directors and Education Program
Coordinators of all NKT centres. It is these members in general meeting who
have authority over the affairs of the New Kadampa Tradition, and they
elect, in annual general meeting, the four directors who legally administer
the New Kadampa Tradition. In his desire to ensure that the New Kadampa
Tradition remains essentially a spiritual organization, Geshe-la has
guarded against any tendency to centralize authority. Although an 'NKT
Office' has been set up at Manjushri Centre, it has only three unpaid
part-time workers, including Company Secretary and Treasurer appointed by
the directors. As Geshe Kelsang once remarked, "The NKT Office
shouldn't tell centres what to do; centres should tell the NKT Office what
to do.
Since 1992 the number of centres has continued to
increase. As of spring 2001 there are over 180 centres and groups under
Geshe Kelsang's spiritual direction within the UK. Although the New Kadampa
Tradition began largely as an association of UK Buddhist centres, there are
now more New Kadampa Tradition centres and practitioners outside the UK. In
1992 there were only eight centres outside the UK, but as of spring 2001
there are over 200 centres and groups, in twenty-eight countries.
Festivals
One of the ways that such an international association
of fellow Buddhists can keep in contact with each other is through the
annual NKT Summer and Spring Festivals both established by Geshe Kelsang.
The NKT Summer Festival started in 1992 with 300 people receiving
Vajrayogini Empowerment. By 1996 the numbers attending had increased to over
1,200. 1998 saw the seventh NKT Summer Festival held within the newly
constructed Temple at Manjushri Centre. Manjushri Centre also hosts the
annual NKT Spring Festival, and NKT Festivals are also held annually in
other countries, including the United States and Spain.
The members of the New Kadampa Tradition are all the
Buddhist Centres following Geshe Kelsang's spiritual guidance. Spiritually
they all follow the same direction and together they constitute the New
Kadampa Tradition family, which essentially is an association of
independent Buddhist centres united by a common spiritual path. This
spiritual path, which is the heart of Je Tsongkhapa's doctrine and the
essence of Buddhadharma, has been summarized by Geshe Kelsang in a
quotation from Mahasiddha Menkhangpa:
'The unmistaken Dharma is Lamrim, Lojong and Mahamudra.'
Through the kind efforts and pure wishes of our
Venerable Teacher, Geshe Kelsang Gyatso, the sun of Je Tsongkhapa's Kadam
Dharma, having risen from behind the Eastern Snow Mountains, now radiates
to many countries throughout the world. Through the pure thoughts and
actions of Kadampa Buddhists, now and in the future, may the teachings,
example and blessings of the Buddha and Je Tsongkhapa continue to remain
and flourish for the greater good and happiness of all beings.
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James Belither has been a student of Manjushri Centre
since 1975, and a disciple of Geshe Kelsang since 1977. He is studying on
the Teacher Training Programme, and has taught Foundation Programme at
Manjushri Centre. He is currently Secretary of the NKT.
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