A discussion about the Shugden issue with HH Dalai LamaPosted: September 19, 2015 Filed under: Uncategorized | Tags: Dalai Lama, Geshe Kelsang Gyatso, Shugden Leave a comment
His Holiness next met with members of a group who call themselves NKT Survivors, people who have left the new religious movement the New Kadampa Tradition. One of several reasons for their discomfort has been the involvement of NKT members in spiteful demonstrations against His Holiness the Dalai Lama in cities across the world. The focus of these protests is a difference of opinion about a controversial spirit known as Dolgyal or Shugden. His Holiness began:
“I think you know the story of this spirit is nearly four hundred years old. At one time I too propitiated it. My Senior Tutor, Ling Rinpoche, who gave me ordination, had nothing to do with it, but my Junior Tutor, Trijang Rinpoche did practise it. Having some doubt about it, in the early 70s I asked some scholars to research the matter. We discovered that the issue dated back to the time of the 5th Dalai Lama, who described Dolgyal as a perfidious spirit that had arisen as a result of distorted prayers.
“Later, during the time of the tutor of the 7th Dalai Lama, Ngawang Chokden, who also became Ganden Tripa, Throne-holder or leader of the Gelug tradition, several abbots propitiated this spirit and a shrine was built at Ganden Monastery. Ngawang Chokden, who was the first Reting Rinpoche, had this shrine demolished and restricted the propitiation. He stated that during the life of Je Tsongkhapa, the founder of the Gelug tradition, a shrine even to his ‘birth deity’ was not allowed within the precincts of Ganden Monastery.
His Holiness the Dalai Lama with NKT Survivors during their meeting in Cambridge, UK on September 18, 2015. Photo/Jeremy Russell/OHHDL“Later still, the 13th Dalai Lama restricted practices concerning this spirit and wrote to Pabongka Rinpoche about it, saying that the way he related to it risked breaching his Buddhist refuge vows. I discovered that no Dalai Lama had any involvement with this spirit until I did. Perhaps if the 5th and 13th Dalai Lamas were to reappear now they’d send me back to Amdo!“Once I made a decision to stop the practice, I kept it to myself. Then Ganden Jangtse Monastery got in touch with me to say that they had been experiencing misfortunes and they had asked Trijang Rinpoche about it. He told them it was a result of displeasure on the part of their traditional protector Palden Lhamo. They asked me what to do about it. I conducted a ‘dough-ball divination’ asking first whether their problems were to do with Palden Lhamo’s displeasure. The answer was, “Yes”. Then I asked whether the displeasure was a result of their adopting a new protector and again the answer was “Yes”. I informed some senior Lamas from Ganden Monastery and asked them to decide what action to take.
“Gradually this advice became known. Inside Tibet some worshippers of Dolgyal said that the Dalai Lama was taking these steps because he was trying to favour the Nyingmas, so I had to explain things more publicly. Previously, even my Senior Tutor, Ling Rinpoche, who had nothing at all to do with this practice had been wary of my receiving Nyingma teachings because of Dolgyal’s reputation. Once I stopped propitiating it I gained personal religious freedom and was able to follow an ecumenical, non-sectarian approach to Buddhism like previous Dalai Lamas. I had confirmed this course of action through another divination before a renowned statue of Avalokiteshvara.
“As a consequence of all this, supporters of Dolgyal set themselves up as a group in Delhi. Then the murder of Gyen Lobsang Gyatso took place. The perpetrators, who had been identified by the Himachal Pradesh Police in their investigation, escaped back to Tibet, where they were welcomed by Chinese officials.
“When I explain about all this, I make clear that it’s my duty to do so. If people disagree and continue the practice, that’s their business. However, I’m concerned about their next lives. These demonstrators are angry with me. I try to cultivate the awakening mind of bodhichitta and an understanding of emptiness, being angry with me won’t do them any good. When I see them, I feel a lot of concern for them.
“As Buddhists we should follow authentic teachings, such as those of the 17 Nalanda masters. Depending on spirits like this is a degeneration of the practice of the Dharma.
“Because of tantric tradition we tend to emphasise ‘Guru Yoga’ and following the Guru’s word. However, even the Buddha advised his followers to examine what he said, to investigate whether it made sense, rather than accepting it just at face value. Read more widely. Study the works of Nagarjuna, Chandrakirti and Shantideva. Also read Je Tsongkhapa’s ‘Great Stages of the Path to Enlightenment’. Don’t worry about having made mistakes, the 14th Dalai Lama did too.
“Kelsang Gyatso’s commentary to Shantideva’s ‘Guide to the Bodhisattva’s Way of Life’ is good. Still, pay attention to the four reliances: depend not on the person, but on the teaching. Depend not on the words, but their meaning. Depend not on the provisional meaning, but the definitive meaning and finally depend not on a superficial understanding but on wisdom. Read books, gather your friends together and discuss what you’ve learned. Give each other confidence. I admire your courage. Believe in truth and the Buddha’s authentic teachings.“I know Kelsang Gyatso. He was not a Geshe, but a good scholar. When I was in Mussoorie he gave me a copy of Gungthang Rinpoche’s writings for which I was grateful to him. Lama Zopa invited him to teach in England, but later they quarrelled. I sent an official to try to mediate. In 1981, he came to Deer Park in Madison Wisconsin to receive the Kalachakra empowerment that I was giving at the request of his teacher Geshe Sopa. So although he has now taken against me, his own teacher, apparently he insists that his own students only follow him. You should continue to regard him with respect, even if you tell yourself that you are now trying to follow the authentic teachings of the Buddha and Je Tsongkhapa.”His Holiness told the group to feel happy and that he would remember them. He again told them not to worry if they feel they had made a mistake, they can remind themselves that he did too.
Call for NKT to stop defaming HH Dalai LamaPosted: September 11, 2015 Filed under: Uncategorized Leave a comment
STATEMENT BY EX NKT FOLLOWERS (NEW KADAMPA SURVIVORS) ON THE DEMONSTRATIONS AGAINST HIS HOLINESS THE DALAI LAMA
Kelsang Gyatso, the founder of the New Kadampa Tradition, a modern, western Buddhist group, first encouraged his students to attack and defame His Holiness the Dalai Lama for his views on the Tibetan protector worship known as ‘Shugden’ in 1997.
Since then his followers, using various front organisations such as ‘The International Shugden Community’ (ISC), have protested against the Dalai Lama using loud noise and abusive and offensive language misrepresenting his role within the democratic Tibetan exile community and ignoring the status of Tibetans as refugees. Tensions around the Shugden issue have been dying down in the Tibetan communities in India since 2008 when Shugden monastics were given properties and land previously owned by the larger mainstream Gelugpa monasteries.
Kelsang Gyatso’s students stand beside Tibetans with proven connections to Chinese interests who are happy for His Holiness to be maligned. Protesters try to interrupt His Holiness and make him difficult to hear. They do not display any fear in stating their views even though they say that speaking out puts them at risk. Their requests for dialogue have been met.
Ex NKT followers, by contrast, are frequently silenced by legal threats and anonymous defamations when we have simply tried to clarify what we know to be our own valid experience. Academics, newspapers and publishers have also been threatened. Most ex NKT only wish to rebuild their lives outside the group in privacy and tranquillity. In this context, speaking publicly is too distressing; our vulnerabilities become too exposed to minimisation, ridicule and shaming.
As the founder of the NKT has not been seen in public since 2013 and we know the NKT to be unethical in its treatment of its followers in many ways, we seriously doubt the intentions behind the current protests against His Holiness; ISC campaigns have often been proved dishonest and illogical. Further clarification can be found in our declaration.
We would like to express our sadness at the behaviour of our previous companions who we understand to be misinformed and we wish His Holiness the Dalai Lama a safe and pleasant stay in the UK.
Ex NKT (New Kadampa Survivors) and Supporters
September 10th 2015
The text of the declaration with the names of its signatories can be found here:
The end of Dharma?Posted: July 5, 2015 Filed under: Uncategorized Leave a comment
It seems that the abuse of Dharma by so-called Buddhists just gets ever more outrageous in these degenerate times…
empathy: the secular Dharma?Posted: January 17, 2014 Filed under: Uncategorized | Tags: empathy Leave a comment
Very short post here today, folks! I recommend heading over to empathylibrary.com to see what appears to be a very promising and informative website with lots of resources for helping us to develop that most precious of qualities: empathy. Whether we develop empathy by pursuing the bodhisattva path, or by just imagining being in some other person’s shoes, there’s plenty on this website that can help. You can even add to the library if you wish! Have fun!
Mad Monk – Gendun ChöpelPosted: May 1, 2013 Filed under: Buddhism, spirituality, Tibetan Buddhism, Uncategorized | Tags: Angry, controversy, Gelug, Gendun Chopel, Kicked out, Mad Monk, Tsongkapa, Two Truths 3 Comments
Gendun Chöpel was brilliant. As a student he beat all his teachers at debating points of dharma. In his first monastery he specialised in taking positions that could not be won in traditional dharma debates – and winning them. His greatest was to take the non-Buddhist view of the Jains, who contrary to Buddhists believe that plants have consciousness, and leave his fellow students unable to gainsay him!
As a result he was kicked out.
Alas! After I had gone elsewhere,
Some lamas who can explain nothing,
Said that Nechung, king of deeds,
Did not permit me to stay due to my excessive pride.
Arriving at the famous Drepung Monastery in Lhasa, one of the three important Gelug monasteries, he signed on with a tutor famous for his defense of Tsongkhapa. The two did not get on! Often they were heard having shouting matches with each other over dharma points.
Chöpel went to India for twelve years where he learnt the arts of love, and like the sixth Dalai Lama became known for his poetry. He regretted his countrymen’s use of Sanskrit texts as amulets rather than translating them into their own language. When he returned he tried to teach them the ideas from outside their land, such as the world not being flat.
I have written facts,
Unheard of in the Land of Snows.
Because of my poor and ragged appearance,
No one is there to heed my words.
At one point he was put in prison and all his writings taken.
Today you can read some of these works as well as his life story.
Source: Gendun Chophel
Film: Angry Monk
Life Story: The Madman’s Middle Way
a meditation haikuPosted: January 10, 2013 Filed under: Uncategorized Leave a comment
sitting here, just sitting,
waiting to die,
life springs from my lacking.
The ultimate heresy?Posted: January 5, 2013 Filed under: spirituality, Uncategorized | Tags: Dharma, Geshe Kelsang Gyatso, New Kadampa Tradition, NKT 10 Comments
Perhaps my time in the New Kadampa Tradition was all a complete waste of time? Sometimes this question comes up, leading to a complex mix of thoughts and feelings within my mind. Sometimes that mix used to be too disturbing for me to cope with and I would shut all the turbulence down and distract myself toward something else. But now the turbulence has subsided and I can look at the question and its subsequent though-train more calmly and with more interest. In one sense, yes, my time in the New Kadampa Tradition was a waste of time to the degree that I consciously or subconsciously developed an over-reliance upon the NKT as being the organisation that would lead me to enlightenment. Ironically, the more I practised NKT Dharma the more I realised the truth of what Geshe Kelsang Gyatso was saying, albeit often only the lines, that only my own inner Spiritual Guide could lead me to enlightenment, that only the wisdom inside my own mind could liberate me from suffering. As Geshe-la himself says: “if you realise your own mind you will become a Buddha; do not look for Buddhahood elsewhere”. And only I can do the actual realising of my own mind; the responsibility is totally mine,a nd my reliance upon Geshe-la is a reliance only on sincerely meditating and contemplating upon the pointers he gives, pointers which I still have to understand within the terms of my own experience, using my own intuition, reasoning, interpretations, etc. In that sense, none of my time within the NKT was wasted, as just putting Geshe-la’s advice into practice gradually empowered me to take ever more responsibility for my own spiritual progress.
But the NKT, an organisation Geshe-la created, and sanctioned, is what it is: an organisation. And arguably, spirituality cannot be ‘organised’, and no organisation can develop a definitive way for a teacher’s, any teacher’s, guidance to be understood and followed, precisely because no organisation can take on the responsibility of an individual to work out his or her own ‘salvation’. Organisations inevitably develop their own dynamic, their own purposes and agendas, which eventually deviate either partially or wholly from the spiritual goals of the individuals who owe some degree of allegiance to the organisation, and then those individuals have to cope with varying degrees of cognitive dissonance as they struggle to combine their spiritual path with the often purely worldly demands of an organisation bent only upon perpetuating and promoting itself regardless of what damage it may do to the integrity of the teacher and the teachings the organisation ostensibly supports. Krishnamurti understood this only too well, and he had the courage to dissolve the very organisation that was set up to promote his teachings and to gather disciples for him. Just read his dissolution speech! Now that is integrity! Perhaps Geshe Kelsang Gyatso, for the sake of his own teachings and the wisdom they contain, should dissolve the NKT and just tell all his disciples to get on with practising the Dharma without being diverted by the need to satisfy the demands of any ‘Dharma organisation’? Now there’s a thought! Enough to make an NKT groupie choke on his breakfast muesli! Just as well a ‘heretic’ like me does not feel the need to apply for re-entry into the ranks of the ‘pure ones’…
breathing life into meditation…Posted: January 2, 2013 Filed under: Buddha, meditation, mindfulness, Uncategorized | Tags: Awareness, breath, Buddha, Buddhism, Dharma, Meditation 2 Comments
Yesterday I started to resume a daily meditation routine after several months of not being able to do so for various reasons, and one of my New Year resolutions was to do so assuming that I would have to start all over again, from the beginning, asasuming I was completely lacking in any real Dharma knowledge or skill (probably true anyway!). I tried to adopt a ‘beginner’s mind’. But where to begin? With what is most obvious, for me anyway: resting in the simple awareness of my breath. Afterwards, this led to the following contemplation:
We humans are, like all other phenomena, dependent-related phenomena, and the most important phenomena, both in terms of number and degree of dependency, are all those phenomena in the natural world, in our immediate eco-system, that we are interacting with, that we are inextricably linked with. An immediate example is the air itself, containing the vital oxygen that we breathe in continuously in order to fuel the chemical and physiological transformations within our bodies that sustain our life moment by moment. Even if one has no scientific knowledge at all, a phenomenological appreciation of the mere fact of breathing reveals one’s dependence upon the whole atmosphere around oneself, an atmosphere that appears to fill the whole of space, to be limitless, inexhaustible, and to have no boundaries, and that merely to hold one’s breath for long enough is to immediately create increasing physical distress which can only be alleviated by resuming breathing.
It is no coincidence that one of the most basic meditations in Buddhism is focussing and sustaining attention upon the breathing process, which is at the core of our embodiment within the natural world that is our life-support system’. Our breathing breathes life both into our meditation and generates awareness of our dependence upon ecological phenomena for our very awareness itself. By becoming more aware of the actual process of breathing we automatically become aware of awareness itself, which co-originates with the intake of air itself. Perhaps this union of in-breathed air with awareness is behind the long association of breath with spirit, pneuma, prana. But for me, the breath is proof of the embodiment of awareness within the ‘material’ or ‘physical’ world. even though awareness feels, especially in its reflexive mode, as being ‘non-material’, as transcending the material world, or as an emergent property of the material world, as somehow a phenomenon separate from the material world. The Buddha appears to have known that the breath is such a potent gateway to a deepening of mindfulness precisely because it is such an obvious and easy gateway towards a greater awareness of the myriad of ways in which the many mutually interacting, and mutually dependent, mental and physical sensations and processes that make up the human consciousness of the world. Just by following the breath deeper into its constituent and supportive physical processes and then going further into following all the subtle mental and emotional processes that are concomitant, or associated, with the breath, one can actually traverse the entire route to enlightenment, as outlined in the sattipattana sutta.
At no stage in the development of the breathing meditation could this dependence of the breath, and hence of our entire existence as a living being, upon the wider natural world, ever be forgotten, as the breath responds in every way to the condition of our environment. fresh air invigorates, stale air debilitates. breathing air in a room filled with fragrant incense and/or flowers can have a dramatic effect on the quality of meditation. Prehaps holy sites where much meditation, contemplation and prayer has gone on has air add qualities to the air that makes breathing the air there particularly powerful; not for nothing do we talk about the ‘atmosphere’ of a place or building. And, of course, we all breathe within the same atmosphere, we share the same air, so we are all connected to each other and all living beings through the air itself. By polluting the air in any way, we are harming all loving beings to some degree. And we are as humans, polluting the atmosphere in a colossal way through our collective carbon emissions with consequent colossal consequences for all living beings. A very natural way, therefore, to become more environmentally aware is simply to be more aware of our breath and its key role in all of our own life, both physical and mental, and in the life of all beings.
2012 in reviewPosted: December 31, 2012 Filed under: Uncategorized 1 Comment
The WordPress.com stats helper monkeys prepared a 2012 annual report for this blog.
Here’s an excerpt:
4,329 films were submitted to the 2012 Cannes Film Festival. This blog had 13,000 views in 2012. If each view were a film, this blog would power 3 Film Festivals
Click here to see the complete report.
the vultures of the Heart SutraPosted: December 28, 2012 Filed under: Buddhism, Uncategorized | Tags: Buddha, Heart Sutra, Udana 1 Comment
The action of the Heart Sutra, in some translations, occurs at a specific place, Massed Vultures Mountain in Rajagriha. This is deeply significant in a way that is hard for us urban sophisticates brought up within an alphabetic writing culture in which time and place – indeed, the whole of nature – can be abstracted completely from a philosophical text, something incomprehensible to people brought up in a purely oral culture, such as the original disciples of Buddha’s time were. The Heart Sutra, written long after the Buddha’s time, is harking back not only to the actual time of Buddha’s teaching but also to an actual place, a place which is wild, untamed, entirely natural, and containing animals that can evoke fear and/or disgust – namely, vultures. And just as vultures are an intrinsic part of those cultures that facilitate ‘sky-burials’, in which human corpses are fed to vultures in order to strip the decaying flesh from the bones, so the Heart Sutra is an attempt to strip the decaying flesh of the ossified conceptual framework of some abidhamma traditions of Buddhism from the bones of unmediated, direct perceptual experience of the here and now itself so that the raw, wild, completely spontaneous, open and creative nature of sensate experience can be reclaimed as the non-logical, ineffable phenomenon that it truly is. Normal experience is anything but ‘normal’; normality and conventionality is imposed on experience post hoc by a conceptual mind that seeks to ‘explain’ or ‘justify’ the original moment of experience, that seeks to establish the ‘reality’, the ‘truth’, or the ‘essential meaning’ of that original moment of experience. We are invited by the Heart Sutra to become vultures, to rip the decaying scales of our conceptuality from our eyes (especially those philosophical concepts acquired from a sclerotic abidhamma tradition), so that our perception is cleared and we once again see what Buddha in the Udana section of the Pali Canon, instructs Bahiya to see:
In the seen, there is only the seen,
in the heard, there is only the heard,
in the sensed, there is only the sensed,
in the cognized, there is only the cognized.
Thus you should see that
indeed there is no thing here;
this, Bahiya, is how you should train yourself.
Since, Bahiya, there is for you
in the seen, only the seen,
in the heard, only the heard,
in the sensed, only the sensed,
in the cognized, only the cognized,
and you see that there is no thing here,
you will therefore see that
indeed there is no thing there.
As you see that there is no thing there,
you will see that
you are therefore located neither in the world of this,
nor in the world of that,
nor in any place
betwixt the two.
This alone is the end of suffering.” (ud. 1.10)