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The New Kadampa Tradition – International Kadampa Buddhist Union (NKT—IKBU) is a global Buddhist organization founded by Kelsang Gyatso in England in 1991. In 2003 the words "International Kadampa Buddhist Union" (IKBU) were added to the original name "New Kadampa Tradition". The NKT-IKBU is an international organization registered in England as a charitable, or non-profit, company.〔Cozort, Daniel (2003). ''The Making of the Western Lama''. Quoted in Heine, S., & Prebish, C. S. (2003). ''Buddhism in the modern world: Adaptations of an ancient tradition''. New York: Oxford University Press. p. 230.〕〔(NKT-IKBU Charity overview ), retrieved 2009-12-24.〕 It currently lists more than 200 centres and around 900 branch classes/study groups in forty countries.〔number of centres as of 8/29/2009, retrieved from (map.kadampa.org ): 3 International Retreat Centres (IRC), 19 Kadampa Meditation Centres (KMC), 196 Kadampa Buddhist Centres (KBC), there may be even some more centres that have not been placed on the map yet, listed here: (kadampa.org/en/centers )〕 The NKT-IKBU describes itself as ‘an entirely independent Buddhist tradition’ inspired and guided by ‘the ancient Kadampa Buddhist Masters and their teachings, as presented by Geshe Kelsang Gyatso’.〔Bluck, R. (2006). ''British Buddhism: Teachings, practice and development''. Routledge critical studies in Buddhism. London: Routledge. p. 129.〕 Its founder, Kelsang Gyatso, has sought to make Buddhist meditation and teaching more readily accessible to twenty-first century living. He also wanted to ensure that people did not simply study Tibetan Buddhism from an academic point of view, but learned how to extend this knowledge through meditation and practical Buddhist experience. The NKT-IKBU is described as being "very successful at disseminating its teachings" 〔 and Geshe Kelsangs books have been called "very popular".〔 The NKT-IKBU has expanded more rapidly than any other Buddhist tradition in Britain. It has been described as a "controversial organization"〔 and a "controversial" New Religious Movement,〔Clarke, Peter Bernard. New Religions in Global Perspective, p. 92, Routledge 2006〕 a cult,〔(The Dorje Shugden Conflict: An Interview with Tibetologist Thierry Dodin ), May 8, 2014, retrieved May 12, 2014. "The NKT can be described typologically as a cult on the basis of its organisational form, its excessive group pressure and blind obedience to its founder."〕 or a breakaway Buddhist sect.〔Mills, Martin (2003) Identity, Ritual and State in Tibetan Buddhism – The Foundations of Authority in Gelukpa Monasticism, p. 366, Routledge〕〔Clarke, Peter Bernard. New Religions in Global Perspective, p. 92, Routledge 2006〕 ==Historical background of the formation of NKT== In 1976 the students of Lama Thubten Yeshe founded the Manjushri Institute〔Kay page 56; The Manjushri Institute charity registration number: 271873, Trust Deed, July 1976, 1〕 with Lama Yeshe as the Spiritual Director and purchased the assets of Conishead Priory, a neglected Victorian mansion in Ulverston (Cumbria), England for £70,000.〔Bluck 2006: 129〕〔David N. Kay: ''Tibetan and Zen Buddhism in Britain: Transplantation, Development and Adaptation'', London and New York, pages 55, 56〕 The same year Lama Thubten Yeshe and Lama Zopa Rinpoche visited Kelsang Gyatso in India and invited him over to teach at the Manjushri Institute, which was a part of their FPMT network.〔 Kelsang Gyatso, a Tibetan Buddhist teacher, monk and scholar from the Gelug Tradition, a contemporary of Lama Yeshe's from the time they spent studying at Sera Monastery.〔David N. Kay: ''Tibetan and Zen Buddhism in Britain: Transplantation, Development and Adaptation'', London and New York, page 56〕 According to David N. Kay, Kelsang Gyatso was invited in 1976 by Lama Thubten Yeshe and Lama Zopa Rinpoche, who sought the advice of the Dalai Lama when choosing Kelsang Gyatso.〔 Whereas according to a NKT brochure, "Lama Yeshe requested Trijang Rinpoche to ask Kelsang Gyatso to become Resident Teacher of Manjushri Institute. Kelsang Gyatso 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."〔(''Modern Day Kadampas'' - published by the NKT )〕 Kelsang Gyatso was requested by Lama Yeshe to lead the "General Program" of Buddhist study. In 1979 Lama Yeshe asked another Geshe at Manjushri Institute, Geshe Jampa Tekchok, to teach a parallel twelve-year Geshe Studies Programme, recognized and validated by the Dalai Lama and modelled on the program of studies for the traditional Geshe degree.〔〔Kay, see note on page 232〕 From 1982 to 1990 this program was led by Geshe Konchog Tsewang.〔Kay page 53 and 77〕 According to a disciple of Lama Yeshe from this time, Lama Yeshe intended the institute "to become the central monastery of the FPMT... one of the early jewels of the FPMT crown" and "the pioneer among the western centres".〔 In the late 1970s, Kelsang Gyatso, without consulting Lama Yeshe, opened up a Buddhist Centre in York under his own spiritual direction. Kay sees this as the beginning of a conflict between Lama Yeshe and Kelsang Gyatso.〔Kay pages 61,62,63,64〕 However, according to Kelsang Gyatso, "the opening of the Centre in York caused not one moment of confusion or disharmony".〔"Eradicating wrong views" a letter, dated October 27, 1983, written as a response to the FPMT report "A report on recent events at Manjushri Institute (dated October 1, 1983)〕 Kelsang Gyatso was asked to resign so that another Geshe, described by Kay as "more devoted to FPMT objectives", could take over as a resident teacher of Manjushri Institute.〔 Many students of Kelsang Gyatso petitioned him to stay and teach them, and on this basis he decided to remain.〔 In the following years prior 1990 Kelsang Gyatso established 15 centers under his own direction in Great Britain and Spain.〔Daniel Cozort, The Making of Western Lama in "Buddhism in the Modern World", ISBN 0-19-514698-0, page 230〕 Both Kay and Cozort describe the management committee of Manjushri Institute from 1981 onwards as made up principally of Kelsang Gyatso's closest students, also known as "the Priory group".〔〔Daniel Cozort, The Making of Western Lama in "Buddhism in the Modern World", ISBN 0-19-514698-0, page 226〕 According to Kay, "The Priory Group became dissatisfied with the FPMT's increasingly centralized organisation."〔 Cozort states that different disagreements "led to a rift between Lama Yeshe and his students and Geshe Kelsang Gyatso and his, and eventually the Manjushri Board of directors ( Geshe Gyatso's students) severed the connection of the between institute and FPMT."〔 According to Kay, Lama Yeshe tried at different times to reassert his authority over the Institute, but his attempts were unsuccessful.〔Kay, page 63〕 Kay goes on to describe an open conflict of authority which developed between the Priory Group and the FPMT administration in 1983.〔 In February 1984 the conflict was mediated by the Office of His Holiness the Dalai Lama in London.〔 Kay states that after the death of Lama Yeshe in March 1984, the FPMT lost interest because they saw it as a fruitless case.〔 Since that time, Kay states, the Manjushri Institute has developed mainly under the guidance of Kelsang Gyatso without further reference to the FPMT,〔 but legally remained part of the FPMT until late 1990.〔Kay page 78〕 According to Kay, of the two Geshes at Manjushri Institute, it was Kelsang Gyatso who had always taken the greater interest in the running and direction of the Institute, and most of the students there were closer to him.〔Kay 2004 : 66〕 The courses offered by both Geshes complemented each other, but as Kay remarked, they "differed in one important respect: only Geshe Kelsang's General Programme included courses on Tantric Buddhism, and attendance upon these required the reception of a Tantric empowerment."〔Kay 2004 : 56〕 Further, Kay argues that "Lama Yeshe's and Geshe Kelsang's different ideological perspectives provided the conditions for the organisational dispute between the Institute and the FPMT to escalate. Kelsang Gyatso was already predisposed to support his students in their struggle with the FPMT administration because the organisation was inspired by a vision that he did not totally agree with."〔Kay 2004 : 65〕 Kay writes that, "the determination of Geshe Kelsang and the Priory Group to separate from the parent organisation was uncompromising, and this was a position that only hardened during the following years." He goes on to describe the split from the Gelug school and FPMT as follows: Kelsang Gyatso made a 3-year retreat from 1987-1990 in Dumfries, Scotland and asked Geshe Losang Pende from Ganden Shartse monastery to lead the General Program in his absence, whilst Geshe Konchog Tsewang continued to teach the Geshe Studies Programme at Conishead Priory (Manjushri Institute).〔Kay page 73〕 Different Lamas, including Lama Zopa Rinpoche, were still invited.〔 Especially the visit of Lama Zopa Rinpoche in 1988 "is significant, indicating the ongoing devotion of the students to this lama and their desire to leave the negativity of the schism with the FPMT in the past."〔 In 1988 and 1990 the uncle of Kelsang Gyatso, Choyang Duldzin Kuten Lama - the oracle of Dorje Shugden - also visited Manjushri Institute.〔 Before that time Song Rinpoche, Geshe Lhundup Sopa, Geshe Rabten, as well as other lamas such as Ajahn Sumedho and Thich Nhat Hanh have taught at Manjushri Institute.〔Kay page 68〕 During Kelsang Gyatso's period of retreat he wrote some of his books and worked out the foundations of the NKT. Kay states: "The first major development that took place during Geshe Kelsang's retreat was the introduction of the 'Teacher Training Programme' (TTP) at the Manjushri Institute."〔Kay 2004 : 74〕 Kay comments the developments at that time: "By giving his study programmes a textual basis, Geshe Kelsang not only provided accessible materials to enhance the focus and commitment of his students, but also laid down structures through which spiritual authority could later be concentrated exclusively on him."〔Kay 2004 : 75〕 According to Kay, According to Kay, Kelsang Gyatso was gravely concerned that the purity of Tsongkhapa's tradition was being undermined by the lingering inclusivism of his Western students, something he had been outspoken for some years, "but he now acted more forcefully in his opposition to it by discouraging his students both from receiving guidance from teachers of other traditions and from reading their books."〔Kay page 77〕 Kay states that another result of these "radically exclusive policies" was that after the foundation of the NKT the Manjushri Institute Library, with over 3000 books,〔Kay page 67〕 was removed.〔Kay page 76〕 Kay goes on to state that, "this began with non-Gelug books being removed, but as Geshe Kelsang's vision crystallised, even books by Gelug teachers became unacceptable to him and the library disappeared altogether. He thus became convinced that the Tibetan Gelug tradition as a whole no longer embodied Tsongkhapa's pure teachings and that he and his disciples must therefore separate from it. From this point onwards, Tibetan Gelug lamas would no longer be invited to teach within his network. This perceived degeneration extended to include its highest-level lamas, and so even veneration for the Dalai Lama was now actively discouraged."〔 The pictures of the Dalai Lama were removed from the gompas and shrines of Kelsang Gyatso's centres.〔 In 1990 Kelsang Gyatso became also outspoken against the Geshe Studies Programme,〔 and "made the pursuit of his new programmes compulsory."〔 According to Kay "As it was no longer possible for students to follow the programmes of both Geshes, the basis of Geshe Konchog's teaching programme at the Institute was undermined, and in 1991 he retired to Gyuto Monastery in Assam, India."〔 抄文引用元・出典: フリー百科事典『 ウィキペディア（Wikipedia）』 ■ウィキペディアで「New Kadampa Tradition」の詳細全文を読む スポンサード リンク
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