Kelsang Gyatso

Geshe Kelsang Gyatso () is a Tibetan Buddhist monk and scholar. He was born in Tibet in 1931 and ordained at the age of eight. After he went to Great Britain in 1977 he founded the New Kadampa Tradition in 1991.

Early years

He was born in Tibet in 1931 and at age 8 he was ordained at the Ngamring Jampling monastery. Later he studied at Sera Monastery, one of the great monastic universities of Tibet. He was a member of the Tsangpa Khangtsen, one of the fifteen houses at the monastery.

Initiations in Tibet

According to the Sera Expulsion Letter, as a member of that house, and a part of the general monastic community around Lhasa, he attended many public teachings, including the 14th Dalai Lama’s Lamrim Jampel Shalung at the Norbu Linka summer palace and in 1954 and 1956, along with most of the monks and public from the area, he has been said to have received the Kalachakra Initiation from 14th Dalai Lama (this was the first Kalachakra initiation by the 14th Dalai Lama).

Geshe Kelsang however denies ever having received Initiations from the Dalai Lama. As he says in an interview from 1996:

"I never received the Lamrim Jampel Shal-lung from HH. I don’t know where they got their information from. I don’t know why the people of Sera-Je Tsangpa Khangtsen are saying this. I believe they think they are telling the truth, because they are Buddhist monks. Of course it is true that HH gave these Lamrim teachings at the Norbu Linka summer palace, but at that time I was unaware of this.

When HH was about to give the Kalachakra Initiation in Lhasa, I tried to join this teaching but unfortunately there were no places left, it was full. For a short while I waited with some lay people, and then I returned home. My uncle Kuten Lama knows this is true, because he was with me. So I never received the Kalachakra Initiation from HH."

Life in India

After the exodus of Tibet in 1959, Kelsang Gyatso stayed at the initial location of his monastery, in Buxar. Later, after Prime Minister Nehru donated large tracts of land in South India to the community in exile, the monastery moved South. At this time, Kelsang Gyatso left the monastery at Buxar for Mussoorie (a hill station in the Indian state of Uttar Pradesh). According to the Sera Expulsion Letter, he stayed there for several years as a chronic tuberculosis patient. During an interview in 1996 ^* Geshe Kelsang describes his activities after fleeing Tibet:

"I did a long retreat for many years in Nepal near the border of Tibet in the Himalayan region. The place is called Bangthog Damthang, and I was sponsored by my sister Dekyi who is now living in Switzerland. Later, I did many long retreats in the Dalhousie mountains near Dharamsala. In Mussourie, every winter for several months I did retreat. When I was not in retreat I was trying to help families by performing healing rituals and special pujas. Before I went to Mussourie I lived in Buxa and fell sick there with recurrent chest infections, but it was not serious. Later, in Mussourie the chest infections continued to recur, but I was never admitted to hospital. In this life, I have never spent even one night in hospital! My relatives in Mussourie were urging me to have a thorough check up so I was examined by three different doctors. Two of them said that I had no disease, but that I needed to build up my bodily strength, and one doctor said that maybe I had TB. In reality it was difficult to understand the real problem."

Geshe Keslang has said about his family and time in Mussorie: "Most of my family are Gelugpas who rely on Dorje Shugden, (but) some of them are Nyingmapas. My younger sister married a Nyingmapa Lama from western Tibet from a renowned lineage, he was called Ngora Lama. They had many children, and I visited them frequently, sometimes he and I would do puja together. I would do Dorje Shugden puja and he would do his own practice. We had a very good relationship until his death in Mussourie, India. When I arrived in Mussourie I had many good friends from the Nyingma tradition, one of whom in particular was called Ngachang Lama. He was an old man, a lay practitioner; one winter he and I did retreat in the same house. In between sessions we talked Dharma, each talking about our experiences. His oldest son would often invite me to his house to do puja. Also, I was often invited to do puja at houses of other Nyingma families."

Education and Qualifications

Although he claims to have been awarded a "Geshe" degree, according to the Sera Expulsion Letter he is not a Geshe. Nevertheless, the following is extracted from an account of Geshe Kelsang's qualifications written in January 1998 by James Belither, Secretary of the NKT:

"In Tibet before he joined Sera-je Monastery near Lhasa, Geshe Kelsang studied on the Geshe training programme for many years in his local monastery of Jampaling. He then took two examinations at the great monastic university of Tashi Lhunpo, one for memorization of texts, the second being the actual examination. After the second examination he was awarded a degree from that monastery, and from that time on the other monks and local people called him Geshe Kelsang. Later, he continued with the Geshe training programme in Sera-je Monastery until he left for India in 1959, where he alternately studied and engaged in meditation retreats. One day he received a letter from Sera-je Monastery in south India, encouraging him to attend a Geshe offering ceremony and to take an examination in order to receive a certificate. In 1973 he went to Sera Monastery and made an extensive offering at the Geshe offering ceremony to a large assembly of monks from both Sera-je and Sera-mey monasteries, in Sera Tsogchen Prayer Hall. He also made the traditional offerings to Sera-je Monastery. On that occasion the monks of his class offered him a 'katag', or ceremonial scarf, and gifts in the traditional way. If he was not considered a Geshe then what was the point of inviting him to participate in this ceremony? At that time he declined to take the examination, which was a new system that had been recently introduced. He later explained that this was because he did not think that receiving a piece of paper was important. ... Kyabje Trijang Rinpoche in the colophon to the long life prayer that he wrote for Geshe Kelsang says, 'This brief prayer for the long life of the Tsang-pa Geshe, Kelsang Gyatso, of Sera-je Monastery, who is endowed with great learning and immaculately pure conduct, ...'."

Acknowledgement of his teachers

It is also clear that at one time he was highly thought of within the Tibetan Gelug tradition as three of his works contained forewords by previous Ganden Tripas and the Dalai Lama. The Dalai Lama contributed a foreword to "Buddhism in the Tibetan Tradition" whilst Trijang and Ling Rinpoches (who each held the position of Ganden Tripa) also provided forewords for his books "Meaningful to Behold" and "Clear Light of Bliss" respectively. Kyabje Ling Rinpoche refers to Geshe Kelsang as 'this most precious Spiritual Guide' whilst Kyabje Trijang Rinpoche refers to him as 'The excellent expounder, the great Spiritual Master Kelsang Gyatso...'.

Journey to the West

In 1968 Kelsang Gyatso accepted an invitation to live and teach in a center (being planned in Canada) by the Christian monk, philosopher and writer Thomas Merton, who was journeying through India that year. These plans were cut short due to Merton's sudden death and so the center did not evolve.

In 1976 Kelsang Gyatso was invited by Lama Thubten Yeshe to teach at Manjushri Institute an FPMT (Foundation for the Preservation of the Mahayana Tradition) center in England, founded by Lama Yeshe. Lama Yeshe and Geshe Kelsang didn't share the same vison of how to practice the Buddhas doctrine. Later it came to a split and Geshe Kelsang became the spiritual head of Manjushri Institute and founded the New Kadampa Tradition in the 1991 (see NKT history). The Center is located in Ulverston and is nowadays called Manjushri Kadampa Meditation Centre. It is the main seat of the New Kadampa Tradition. There he lived from 1977 giving teachings and guidance to an ever-growing group of disciples.

Expulsion from Sera

Kelsang Gyatso was expelled from his main monastery Sera, India. The reason is not really clear. There could be two kinds of expulsion: One as a monk and as stated in the Vinaya the other reason can be an internal rule of Sera Je. A monastery could have its own internal way of cutting away from someone, a monk, whom they regard as non-desirable. In the Expulsion Letter from Sera the reason what is given is: "...since the holy scriptures have clearly prescribed to evict such apostates who will foul the Sanga community’s spiritual purity and serenity and will have a negative influence for the whole community". This reasoning is related more to Vajrayana than the Vinaya.

However, such expulsions are very rare within the Tibetan Buddhist tradition.

Activities in the West and Present Situation

Books, Programs and Centers

Geshe Kelsang has written twenty one books which provide Western Dharma practitioners with some essential texts of the Gelug tradition on the path to Enlightenment. There are books like a new translation into English of Chandrakirti's Guide to the Middle Way and many other books on Sutra and Tantra.

Furthermore, he has established three study programmes in his Dharma Centres, called the General Programme, Foundation Programme and Teacher Training Programme respectively. In these programs people can study Geshe Kelsangs books by authorized NKT teachers.

He founded the New Kadampa Tradition in 1991 and since that many NKT centers worldwide, according to NKT sources "almost 900 meditation centres in over 40 countries".quote from Manjushri Kadampa Meditation Centre at ^* They divide into about 200 fix centres and 700 groups at local places, like libraries and local community centres.

Relations and Authorities

With the controversies on Shugden and the expulsion from Sera Monastery Geshe Kelsang's views on how the tradition he received from his root teacher (Kyabje Trijang Rinpoche) and other Gelug teachers should be practiced was seen by him as significantly different to the views of the Dalai Lama, the highest Gelug Tulku, and the current Ganden Tripa, the head of the Gelug Tradition. This means he does not recognise the authority of these teachers with respect to how the NKT is organised and what teachings they emphasise.

The separation betweeen Geshe Kelsang and the wider Gelug tradition has been also underlined through making a number of revisions to the later editions of Geshe Kelsangs earlier publications. Geshe Kelsangs dedications to the long life of the Dalai Lama found in editions of "Meaningful to Behold" are omitted from the fourth edition (1994) onwards. Also Geshe Kelsang made revisions of the list of Mahamudra lineage gurus in the second edition of "Clear Light of Bliss", published in 1992. In the first edition Phabongkha Rinpoche, was followed by Trijang Rinpoche and Ling Rinpoche, the 'current holder of the throne of Ganden'. In the second edition he omits Ling Rinpoche and replacing his name with that of 'Dorjechang Kelsang Gyatso Rinpoche' (i.e. Geshe Kelsang)David N. Kay: Tibetan and Zen Buddhism in Britain: Transplantation, Development and Adaptation, London and New York, page 89. Geshe Kelsang said at a NKT festival in 1995 that the Gelug tradition is in a state of "serious degeneration"David N. Kay: Tibetan and Zen Buddhism in Britain page 88.

In response, it is pointed out by NKT followers that Trijang Rinpoche is the root Guru and Spirtual Guide for Geshe Kelsang, and the recent lineage Gurus for the NKT are therefore Geshe Kelsang, Trijang Rinpoche and Pabongka Rinpoche. NKT literature states that any praise to Geshe Kelsang in their publications is put there at the request of Geshe Kelsangs students.

Examples of these differences are:

In the Buddhist community New Kadampa Tradition which Geshe Kelsang founded, he is the sole spiritual authority and abbot.
He doesn't allow that other teachers than his disciples teach in the NKT.
He doesn't pass and keep alive the lineage of the Vinaya, especially the novice and the full monks vows. By this the democratic rules of the ordained monks and nuns - as taught by the Buddha in the Vinaya - are not present in NKT.
He doesn't allow that other novice and full ordained monks or nuns teach at his centers. An exception is made sometimes if the monk or nun study his books at his centers in one of the three educations programs, he developed.
He passes only a selection of the Gelug Sutra and Tantra teachings to his followers.
He maintains the practice of reliance on Dorje Shugden and regards him as an enlightened being inseparable from his teacher.
Views that the most effective way to progress spiritually is to rely on "one techaer, his tradition and his protector deity" whilst rejoicing in the practice of others.
Believes Buddhist teaching should not involve itself with the political institutions of secular society including those of Tibet.
Regards the system of Tulkus as unreliable and prefers that a person demonstrates good qualities, for this reason Tulkus are not recognised in NKT.

Because of the fundamental nature of these disagreements he has distanced himself from the institutions of the Dalai Lama, the Ganden Tripa, the monastic authorities and from the Tibetan diaspora that follows them.

Geshe Kelsang's followers claim that, since he received permission from his Spiritual Guide to make changes to the teachings in accordance with the needs of Westerners (see A New Presentation of Dharma), the authority of the Dalai Lama and Ganden Tripa or monastic community (Sangha) are not relevant or necessary for them.

According to the past representative in Germany, Gen Kelsang Niyma, the incarnation of his teacher, Trijang Chogtrul Rinpoche, is not recognized by Geshe Kelsang. He claims that Trijang Rinpoche told him that he will take rebirth in Tushita. On the other site Geshe Kelsang wrote after Trijang Rinpoches passing in "Clear Light of Bliss" "And may the reincarnation of the most holy guru, Yong-dzin Tri-jang Dorje-chang, appear quickly for the sake of buddha-dharma and sentient beings." which may be a contradiction.

Through these different views and changes Geshe Kelsang Gyatso became the sole living spiritual authority in the New Kadampa Tradition.

Temple Project

He inspired his disciples to build NKT-temples all over the world, in every major city. He says this task is done to promote World Peace and harmony.

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. It was also during this period that he designed the three spiritual programs that form the core of the New Kadampa Tradition" - from the NKT source Modern Day Kadampas

Current Activities

Geshe Kelsang Gyatso continues to give teachings in Europe and North America.

In the past his followers called him the Third Buddha and Geshe Kelsang encouraged his students only to read his books but nowadays he gave his permission that they can read also other books.

According to NKT: "He has established three study programs and over 800 centers around the world, trained qualified teachers and an ordained community, and created a project to build a Kadampa Buddhist Temple in every major city in the world.

In his teachings Kelsang Gyatso emphasizes the importance of meditation and how to apply it in daily life, the need to be truly happy, and how to cultivate a good heart to help others.

This teacher inspires many people from many different countries because he teaches from example."

=Footnotes=

=New Kadampa Tradition Links=

=Critical Links=

=See also=

=References=

Tibetan and Zen Buddhism in Britain: Transplantation, Development and Adaptation - The New Kadampa Tradition (NKT), and the Order of Buddhist Contemplatives (OBC), by David N. Kay, London and New York, ISBN 0-415-29765-6

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