This starts with the 2nd letter I addressed to both Dekyong and Gen Jampa: back in the fall of 2012 (there are about 4 letters/emails listed together here for reading convenience). Several more followed, 18 over the first 6 months many addressed to Steve Cowing on the Ed Council: I received no response until approximately 2 years later, and I do not know what he has actually received. There is an email following this one, showing the financial oddities that look like one of the Dalai Lama side people trying to embezzle from us, though she is posed as an NKT nun. She is not the only one. (The others are also not really NKT— I have a lot of evidence to support that— but I suppose a lot of people don’t know since Steve Cowing can’t read or respond to email for 2 years. (though I did cc and bcc Steve— get real). So I understand we are in the middle of a huge Dalai Lama- induced Sangha-split. May this post benefit all living beings and may you know I do this with Dorje Shugden’s full blessings. Om vajra wiki witrana soha. May the cards fall where they may. Best, Kelly Inman
November 5, 2012
Dear Gen Jampa,
I hope this letter finds you well; I wrote to you and Gen-la in October with some concerns about the purity of the Kadam dharma in San Diego. I have, after looking up the internal rules of the NKT, some further information that might bear the former discussion. I used to attend the Kids and Families class while Atisha was RT and then while Amy Peng was RT, and I noticed that in addition to non-Kadampa books being read to the children, the content of our mediations changed after Atisha left; while Atisha gave kid-appropriate teachings based on Geshe Kelsang’s transmissions, Amy and her teachers taught the meditations from traditions that weren’t even in some cases Buddhist. I recently looked up the internal rules of the NKT, and my understanding is that the teachings are to be based on Geshe-la’s works. The version I’m reading says the following:
15§1. The Education Programme of all NKT-IKBU Dharma Centres shall consist only of the three New Kadampa Tradition Study Programmes: the General Programme, Foundation Programme, and Teacher Training Programme.
15§2. These programmes form the very core of the NKT-IKBU, and are what distinguishes the New Kadampa Tradition from other traditions.
15§3. The General Programme (GP) The purpose of the General Programme shall be to introduce basic Buddhist view, meditation, and action, and various other teachings and practices, all within the Mahayana Buddhist tradition of Atisha and Je Tsongkhapa, that help the practitioner deepen his or her knowledge and experience of Buddhism. The Programme shall be based on the commentaries by Venerable Geshe Kelsang Gyatso.
15§7. None of the subjects in any of the three Study Programmes may be changed.
Unless these internal rules have changed, then perhaps we should understand that the Kids and Families class, being GP, should also be based on Geshe Kelsang’s works. Amy and some of the other teachers she appointed to teach this class taught a ‘happy face at the heart meditation.” I was not clear how this related at the time to Geshe Kelsang’s works, but thought perhaps it was some new standard we were following. While I could not find this in Geshe Kelsang’s books, I could find “happy face meditation” on the internet site http://www.bodyandsoul.com.au; the meditation is similar to the one that Amy and the other teacher taught, and is included at the end of this letter.
In another session of the children’s class, Amy taught that we might not have Dorje Shugden as our dharma protector forever in the NKT. While she did not explain what she meant by that, I noticed that a lot of the teachers she appointed to our classes during that time, which continue as teachers and substitute teachers under Choyki, did not practice Dorje Shugden puja, by their own admission. I think perhaps it would be good to look into the backgrounds of any GP class teachers, assistant teachers, and substitute teachers that were appointed during Amy’s tenure or subsequent to it, as many of them do not seem to follow Geshe Kelsang’s books or have a history of practicing Shugden.
I have attempted to discuss these matters with Choyki for approximately a year, but she has informed me that I am causing disharmony and she has asked me not to write you or other NKT lamas; I am currently taking a leave of absence from volunteer and other dharma activities at VBC because I feel very strongly that pure Kadam dharma has been missing at VBC for over a year. I wish for myself, my daughter, and other practitioners to receive Geshe Kelsang’s dharma; we cannot receive this there at this time, so we are currently practicing at home. (My three year old likes making mandalas and listening to Heart Jewel.) We hope to see you at the California Dharma Celebration, which I hope will still have a Dorje Shugden empowerment; it has been cancelled or moved from San Diego twice in the last two years.
Thank you for your time in reading this. It is my sincere wish that we can restore the pure Kadam dharma in San Diego for the sake of all living beings.
———————— Financial Oddities—————————
Retroactive stipends and interest on her “loan” to the NKT by former AD Deshe, who does not act like a Shugden Buddhist (I think she is a mole from the Dalai Lama’s side of things—)
This was the email that was accidentally forwarded to me last October, by a Sangha member, who along with many others, does not appear allowed to talk to me; it appears at KMC San Diego, all financial and spiritual decisions are made by a select oligarchy; XXXX, who is asking for a retroactive stipend, refused to allow me to pay less than 85 dollars a month (full price) for FP from the day I moved from the homeless shelter in spring 2010 until she stepped down in spring 2011, except for one month when she granted an exception. She would not respond to my emails regarding offers to volunteer, she did very little work for us, but wanted a retroactive stipend, after telling us that VBC (now KMC San Diego) got her for free.
As mentioned in previous letters to the educational council/financial council, XXXX would tell me we were in danger of the NKT closing the Center if I didn’t pay her full price. Since I had wanted lojong teachings since 2001, and since this was my first opportunity to study lojong in depth, I paid her, though I did ask at least 3 times, with a few months interval for a reduction in price. I could not believe my good fortune in receiving such systematic teachings from someone of Gen Atisha’s quality of instruction; I did not want to drop out of the class, which seems, as often happens at KMC San Diego, to be the only option for Shugden people who can’t pay.
My understanding is that XXXX was one of the founding members of the community, and put a loan out against the mortgage on her house; the building that KMC San Diego is in, was negotiated at a very high mortgage, and we have all been run into the ground paying it back. Some of the people who are responsible for taking out the mortgage and finding the building are the same ones that talked against Geshe Kelsang, the Dorje Shugden practice or switched our transmissions to zen in the classroom right after they got Atisha to leave.
I do not know much about the finances, as the finances are kept from the community at large. My understanding is that the books are closed; we are not to know what happens with the books or have any say in the decision process; only a select few can find out what is going on. I do understand that some people took loans out against retirements and homes, to start VBC. I am not sure who those people were, but I also understand that after they took these out, at a high mortgage and with a high interest rate, that the KMC San Diego community is supposed to pay them back. Since some of these same people are also talking against our transmissions and trying to switch us to zen Rime and tao, then I think it is worthwhile to look thoroughly at the books, who received scholarships vs who did not, ect.; not to mention what happened to our scholarship funds etc. I am going to attach two documents that detail the financial issues as happened to me; since no normal Sangha can have any idea what is going on financially or in any running of the Center, I can really only comment on what little I know. Thanks. Please find email below, accidentally sent to me, apparently, when my friend was on medication for back pain. I am sending this, though I do fear retribution from my local community, since they don’t seem allowed to communicate about anything financial. I do not wish to get XXXX in trouble, since this was accidentally sent, but I think we need transparency in what we are doing; XXXX even asking for a retroactive stipend after how horribly she treated people at our Center is quite over the top to me.
Attached are two documents concerning Financial issues, VBC in crisis, which details what appears to be the beginning of the spiritual take-over of VBC by anti-Shugden people, and Chokyi’s (the RT) order to me not to write anyone but her regarding these matters.
———- Forwarded message ———-
Date: Wed, Oct 17, 2012 at 11:47 PM
Subject: Fw: update
They should be authorized because there is a board action saying VBC is going to give me the stipend.
Was this from the current board or the board at the time of the financial situation? I am shocked that XXXX
has a problem with this.
BTW, I am fighting to regain my confidence and final nail in the faith in Buddhism. This may end up putting the f
We met and now I am waiting…. somehow I am not surprised.
I was asked about some kind of thing where ordained waive their stipend if they don’t take it. I explained that I could have taken it but was concerned re cash flow…. should I just have taken it? I suspect the Board will want to pay it to me but there will be some resistance – at least with XXXX. But I did explain to her (but refused to tell the Board) that the stipend was to offset my direct costs of being the AD. I was clear with the Board that there were reasons and I have certain views about things… but I would not disclose them because that is not why the payments should be authorized. They should be authorized because there is a board action saying VBC is going to give me the stipend.
The interest is pretty convoluted by now lol. So they need to find a folder that has the paid note in it and see what notations XXXX left behind at the time.
I have asked for swift action and that the monthly payment be enough to make a difference in my life.
So we shall see.
On Tue, Oct 9, 2012 at 8:45 PM, XXXX wrote:
Good luck!!! Let me know the outcome OK?
Sent: Tuesday, October 9, 2012 4:31 PM
Well I finally heard from them. I asked for 2 options so they sent me one 🙂
Seems they plan to discuss both topics. So much for my preference to take care of the interest and then address the stipend.
I guess I will be meeting with the board on Friday at 6pm. Think good thoughts.
———- Forwarded message ———-
From: NKT Office <email@example.com>
Date: Thu, Nov 13, 2014 at 5:55 AM
Subject: Letter from NKT Education Council
To Kelly Inman
So far you have written for over 2 years to Gen Jampa, Gen Rigpa, Gen-la Khyenrab, myself and many other people criticising the NKT’s GSD Gen-la Dekyong, without saying one single truthful word. Your letters are filled with your own hallucinations. The NKT has over 1000 Dharma Centres throughout the world and all the people of these Dharma Centres are our witnesses to prove that Gen-la Dekyong is a pure Dharma practitioner especially a sincere Dorje Shugden practitioner. She is the most qualified Dharma Teacher of both sutra and tantra. Her good heart, teachings and her way of showing a good example are unequaled. All NKT people understand this. We can say the same for Gen-la Kunsang. The reason why we did not previously reply to your letters is that we believe from your way writing you appear to have a mental problem so we didn’t want to cause you more suffering.
However now I would like to suggest that you must please stop writing letters like this in the future. We have the collection of all your previous emails. So now you have a choice either please stop writing these kinds of letters or we will pass your previous emails with your information to the police.
NKT Education Council Secretary
Shugden is a Buddha— I sent Steve a copy of this one— if not a word I say is true, then he must be denying that Shugden is a Buddha. Which means he is most likely Dalai Lama as well.
Dear Gen Jampa, January 14, 2013
I have written you a few emails concerning the purity of the Kadam Dharma at Vajrarupini Buddhist Center in San Diego, CA. I recently wrote you a third email in which I suggested that we could explicitly mention that Dorje Shugden is a Buddha on the CADC website. I am very concerned that the publicity being distributed from Vajrarupini Buddhist Center, San Diego, for the CADC also does not mention explicitly that Dorje Shugden is a Buddha.
The publicity does mention that Dorje Shugden is a Wisdom Protector, but as I mentioned in my previous email, I am not sure that it is evident to those new to Buddhism that a Wisdom Protector is a Buddha. Moreover, when I contrast this publicity with that of the US National Festival from last summer, which also had a Dorje Shugden empowerment, I see that Dorje Shugden is referred to both as a Wisdom Protector and as Wisdom Buddha Dorje Shugden. The CADC publicity from 2 years prior, which was Avalokiteshvara, refers to Avalokiteshvara as a Buddha; the publicity from Rigpa’s Maitreya empowerment (at VBC) refers to Maitreya as a Buddha; the one from Rigpa’s most recent Je Tsongkapa empowerment at KMC LA refers to Je Tsongkapa as a wisdom Buddha; the one from last year’s Medicine Buddha empowerment (CADC) is obvious I think, from the Medicine Buddha’s actual name. If we refer to all the other Buddhas as Buddhas, why should we not honor Dorje Shugden in the same way? Not only is he a Buddha, but since he is specific to our lineage and not as perhaps commonly known as Avalokiteshvara or Je Tsongkapa, would it not help beings if we were clear on this point?
Furthermore, the publicity from VBC might leave some question as to whether we were a Buddhist organization or a church or cult that just likes Buddhism; for instance, though you are mentioned as the National Spiritual Director, and also as the resident teacher of KMC Texas, there is nowhere on the publicity that explains what ‘NKT’ stands for or what “KMC” stands for. While Geshe Kelsang is referred to as ‘our founder’ it might not be clear that he founded a large legitimate Buddhist organization; indeed it was not even clear to me that a newcomer might understand that we are Buddhists.
I feel it is always good to be clear on the fact that the New Kadampa Tradition is a legitimate Buddhist organization; in California in particular, we get all kinds of spiritual Centers; I have friends for example, that go to a Universalist Church in the same part of town as VBC, and claim that half their congregation considers themselves Buddhist. While I don’t suspect that there is anything at all wrong with that, I would like to make it clear to people that we are an actual Buddhist organization, with lineage teachings that go back to Buddha Shakyamuni, and to Je Tsongkapa, via the Kadam emanation scripture. Maybe we could write a specific phrase on our publicity that would generally help new people to that point, and perhaps you could bring it up in discussion with the EPCs NKT-wide at the next big international festival?
My heartfelt request is that we could rewrite our publicity for this year’s CADC; I feel that the current edition may confuse beings. Please at least consider including the information that Dorje Shugden is a Buddha; beings are easily confused and feel it would benefit all living beings to allow people to rely on our particular Dharma Protector. I sincerely pray we will proceed with the Dorje Shugden empowerment at this year’s CADC; I just want to change the confusing publicity; not the dates or the fact that it is a Dorje Shugden empowerment that we are receiving.
May Wisdom Buddha Dorje Shugden continue to protect our lineage for countless aeons,
———————VBC in Crisis: How Non-Shugdens replaced Shugdens at the San Diego Temple—————————————————————————-
Dear Gen-la Dekyong and Educational Council, March 27, 2013
I hope this letter finds you in good health and the Kadam dharma, protected by Dorje Shugden, flourishing generally throughout the NKT. I am writing you, on behalf of all living beings, to explain the general dharma circumstances of newer people at Vajrarupini Buddhist Center, San Diego, in hope that you may make the appropriate changes that will allow the Kadam dharma to flourish in San Diego and throughout the world. I am beginning with a little history of how my daughter and I came to this dharma, how wonderful and meaningful to behold it was to study with Gen Atisha, and the subsequent issues I have faced, as a newer person with no HYT vows, with people openly discussing the Dalai Lama, discouraging Shugden practice, and also having many odd choices for teachers and coordinators in VBC, all since Atisha’s departure. My inclusion of the history at the beginning is simply to help you understand from what perspective I am viewing things, and why it might seem to newer people like me, that the NKT might well be attempting to retire Dorje Shugden as the Dharma Protector.
I came to Vajrarupini Buddhist Center in late spring of 2009, when my daughter was four and ½ months old, hoping to find her spiritual lineage; I had been a Kagyu and Nyingma for the previous 9 years; neither the side of the Kagyus I was with or the subset of the Nyingmas I practiced with, seemed anti-Shugden in any way; the Nyingmas I was with actually were Penor Rinpoche’s Nyingmas, and if you recall, Penor Rinpoche allowed recently expelled Shugden monks into his monastery to get supplies after the 2008 ban on Shugden practice. I had had a dream which indicated to me that my daughter was not a Kagyu and another dream where Guru Rinpoche told me “take the baby to a Buddhist temple.” I asked him if the New Kadampas would be okay, having seen the website for VBC on the internet in the waking state. At that point (in the dreaming state) Buddha Avalokiteshvara replied “the New Kadampas will be just fine.”
We came there the day after a Je Tsongkapa empowerment; my daughter was small and we were living in a homeless shelter, so I did not have funds to pay the 65 dollars at the door for the empowerment; nor did I think it wise to try to bring a breastfeeding infant to an empowerment as I was afraid she would start making noises. I immediately felt a deep trust for Gen Atisha, and mentioned to him, after prayers for world peace, that I was hoping to get the baby blessed at a Buddhist temple. Kristen, my daughter, was blessed a few weeks later. The first or second time we came, and we only came to imprint, as I felt she was too young and baby-noisy for anything else, I asked Atisha who the Buddha on the wall was, indicating with my hand at Dorje Shugden; when he told me it was Dorje Shugden I immediately replied for him not to worry, I already knew about the stuff with Dorje Shugden (meaning that the Dalai Lama had banned the practice). We soon started to come to puja, and then also started to come to the Kids and Families class. A few months after that, I joined the FP which was studying Meaningful to Behold. We were still in a homeless shelter, and came by video link for awhile, but when my daughter started walking, I felt her toddling around was disturbing people in the gompa, so I switched to correspondence, having no access to childcare on Sundays, the day of the class. Completing the FP by correspondence proved too difficult, due to the sound often not working on the recordings and also being in one room at a homeless shelter room with an infant. We were still able to attend puja regularly, and sometimes attended Kids and Families.
When we moved into a studio a year or so later, a new FP started on Eight Steps, which I joined; we had a small class of about 8 people. A few months into the class, Atisha and (Name Deleted), who was our EPC at the time, had a meeting in the community room where they explained about the Shugden ban, and the 2008 protests. One of the members of the class, who hasn’t been back to VBC in awhile, and whose name was (Name Deleted), said “Okay guys! Let’s use this Shugden practice to hurt people! Isn’t that what it’s for?” I told him that I knew he must be joking, but really it’s very important to have a really good motivation when doing the Shugden or any other Buddhist practice. During this meeting, Atisha gave a little history and mentioned the book A Great Deception. When the subject of the 16th Karmapa came up, he mentioned to the class that my (the author of this paper) first lama had been the 17th Karmapa.
A woman from the class, whose name was (Name Deleted), and who seemed to want to befriend me, drove me home that night, and started asking me if I had known all that stuff about the Dalai Lama. I replied that I knew that there was a ban, but had been homeless at the time of the WSS Protests so hadn’t realized that there had been protests. (Name Deleted) asked me if I’d read anything by the Dalai Lama, to which I replied yes, years ago and had even been to one of his teachings in New Delhi in 2001. She mentioned that she had read some Dalai Lama books and was very positive about them; she also seemed to want to talk about the ban and whether we should be doing this practice if the Dalai Lama didn’t like it. I had great sympathy for how she might feel and said so; I explained that when I first became Buddhist I was up against the fact that the Dalai Lama did not recognize the Karmapa whose school I was in; I explained it was very hard to make sense of that for a new person, and that she should examine the teachings and decide for herself; I also explained that I wasn’t going to go through talking about all of this stuff again; I had already made peace with the idea that the Dalai Lama didn’t know a Karmapa when he saw one, so how would he know a Dharma Protector? Again, I told her to decide for herself.
This woman, (Name Deleted), seemed to want to be friends, and also had a daughter my child’s age; we got together a handful of times, but (Name Deleted) kept discouraging me from going to VBC; when I suggested we swap babysitting so I could get in some volunteer or meditation time at VBC and she could either do likewise or run errands, (Name Deleted) kept encouraging me to “go anywhere but VBC. Get some air. Go to a park, a coffee shop.” I told her I went to parks and coffee shops all the time, but that I really love sitting in the gompa and meditating, which is obviously problematic with a two year old. While (Name Deleted) and I did exchange babysitting a few times, I noticed that she generally cancelled, and I gave up on that working. During the few times we talked, (Name Deleted)was very dubious about Geshe Kelsang and very pro other lineages. She also mentioned that she had never once attempted to come to puja, despite our having a puja requirement for most of the time we studied FP with Atisha. (Name Deleted) had been to 2 or 3 sessions of the Kid’s and Families class between the time Atisha taught and Amy taught; at one point she brought a 6 year old niece who informed my child and (Name Deleted) child, both age 2, that ‘not all the Buddhas in the bookstore are really Buddhas.” At the time, I really had no idea what the little girl meant, though now I suspect that her aunt might have been trying to protect her from our Dharma Protector.
After Atisha left, things at VBC took an odd turn, I’m afraid, and for the worse. We did have the excellent opportunity to receive teachings from Gen Rigpa, whom I’d had a few empowerments with already. However, as mentioned in previous letters, Amy Peng had some rather unusual choices for teachers; (Name Deleted), who had not been to any Shugden puja and who had also been encouraging me personally not to go to VBC, suddenly started teaching a lunchtime meditation course. (Name Deleted) also started attending a minimal amount of Heart Jewel at that time. At the same time, Gregg Lane immediately told me he wanted to change the format of the Kid’s class to be “more like Sunday school.” I protested that a lot of people are turned off by Sunday School; Gregg assured me that he intended to continue with ‘only Geshe Kelsang books’ but then immediately read a zen book to the Kid’s and Families class when he took the podium. In a previous email I mentioned the ‘happy face at the heart meditation’ that Amy Peng and another teacher, whose name is (Name Deleted) taught. (Name Deleted), who is a very sweet human being whom I greatly like, often talks about how she dislikes puja and cannot really make herself believe in past lives. Gregg, after having obviously changed his mind rapidly about staying with the Geshe Kelsang books in the Kid’s class, also openly spoke during Amy and Chokyi’s tenure about how he is finding much more peace now that he does a sitting meditation for 30 minutes every morning to calm his mind. He waives his hand and rolls his eyes if puja is mentioned. During the summer that Amy was teaching the Kid’s class, as mentioned previously, Amy said that Dorje Shugden might not always be the Dharma Protector in the NKT. I found that upsetting, but I didn’t know how to convince the NKT to stay with the practice.
From the transition from Atisha to Amy to Chokyi I have also noticed a lot more people openly bringing up the Dalai Lama in class; Amy’s discussion about Dorje Shugden’s presumed (incorrectly in my case) retirement was in response to a question posed by a woman named (name deleted) and her husband about whether Shugden people were violent; I can’t remember everything they said, but I know the Dalai Lama’s name came up. (Name deleted), one of the Kid’s teachers, seemed surprised that I didn’t really like the Dalai Lama; I assured her my differences with him stemmed originally from his poor choice of meddling in the Karmapa recognition and choosing the Chinese boy to boot. (Name Deleted), having been at least a part-time Geshe-la student for a number of years, invited me to her house and showed me a book by Pema Chodron that she said she preferred to Meaningful to Behold for Shantideva’s commentary. She was surprised that I had read this book a few years before coming to the NKT, and also seemed surprised that I found the Geshe-la one more in depth and appropriate for my level of study. Later, she and I and her partner had dinner in a café, and she invited me to go to the Thich Nhat Hanh temple; I remember I said yes (meaning I’d be happy to visit and see what their Buddhas look like) but we never got around to it. VBC remains the only Buddhist temple in San Diego I or my daughter has ever attended. I had one more invite to “leave VBC, and never come back here. Come to another Buddhist temple with me that has no doctrine” from a woman named (Name Deleted), a previous VBC resident who drove me to Atisha’s farewell party.
After Chokyi arrived, as mentioned in other emails, we had a continuum of some of these same people, picked under ‘farewell to Shugden’ Amy Peng, for teaching classes. Gregg Lane, who did not keep to the heart commitment (and also lied to me) by switching from Geshe Kelsang’s books to one from a Zen teacher, continued to teach half day workshops. (Name Deleted), the woman who was very pro Dalai Lama and hadn’t attended Shugden puja before starting to teach when Amy arrived, was selected as the Kids’ class assistant. Oddly, neither Gregg and his kids nor she and her kid had a regular attendance history at the Kid’s class; my daughter and I had started attending almost weekly during the 6 months Amy was there, but I only saw Gregg when he taught. (Name Deleted) is similar, in having attended about 2 or 3 times, when the class was weekly, but immediately, upon the commencement of the class under Chokyi, moving in to be the assistant who sometimes teaches the class in the absence of the teacher. It does seem odd for people who discourage our practices and talk to people against our lineage to want to teach in it.
Concerning issues that new people may face, here are also problems of in the GP classes; during GP discussion sometimes the conversation is rerouted to something the Dalai Lama taught, or the Dalai Lama is mentioned by name, by some of these new people that we suddenly have. I present this information to you to let you know what conditions people are experiencing, and also to bring the following point to your attention. Gen-la, I have never been to one of your teachings or empowerments, and I do not know you except by reputation; you and other powers that be, took a 100 percent perfect qualified Kadampa teacher away from VBC (Gen Atisha), and gave us Amy Peng, who despite being a nice person, did not seem to have any intention of keeping the NKT tradition alive; we’ll teach tao, we’ll find a new dharma protector. Then you sent us Chokyi, who while sweet when I don’t write the lineage or mention that I am being bombarded by Dalai Lama people (those two things she has ordered me not to do), is allowing these same anti-Shugden- pro- Dalai Lama –or- anything- as- long -as -it’s- not- Geshe- Kelsang-or Dorje Shugden- people to teach. Her new EPC and Gregg Lane seem to be friends; as with many of his other comrades, he shakes his head slightly at her to get her to change subjects when she is talking, I presume so she doesn’t say the wrong thing.
I need you to understand that I was starting to seriously wonder whether you, Gen-la, liked Dorje Shugden or whether you were going to switch us off to someone else as soon as Geshe-la changes bodies. It is understandable that I or other newer people might wonder that, as you, and perhaps the educational council, have sent us two resident teachers in a row that are appointing people that not only do not keep our heart commitments, but also act directly against Dorje Shugden and his heart commitment. While I understand that some of the evidence I am presenting here happened in a car or some other location where we have no witnesses, some of it has been happening even from the podium. As I told Chokyi long ago, we generally look for positive evidence that people have a commitment to our lineage and have the qualities of a dharma instructor before they teach, rather than assuming that they must have the proper commitments and qualities by virtue of having walked through our door.
After having the Dorje Shugden empowerment from Gen Jampa, in which he explained how to keep the heart commitment, and having realized from taking it with him that you seem also to hold it, I am no longer as worried that you wanted to change our lineage at VBC. With that in mind, I will ask again, for the sake of all living beings, that we could please examine the history of these teachers that have been appointed since Amy Peng; some of the board of directors sneers at our pujas as well, and 2 out of 3 current managers have little to no history of tsog puja attendance at VBC. I really think it would be wise to investigate the changes, as mentioned in other letters, since Atisha left.
Please, for the sake of all living beings, to insure that qualified teachers transmit Je Tsongkapa’s instructions purely, and also so that we can assure the people teaching are actually with our lineage and wish to remain with it, may we please increase our teaching standards in the NKT. Concerning the Special Teacher Training Program, while the 6 months intensive course sounds beneficial, I do not think two years practicing is long enough for a resident teacher prior to the course. I will also tell you that two years is not hard to fake, if the person thinks we are degenerate spirit worshippers. We also need better teachers across the board, so that we don’t easily allow undue influence by outside lineages; if they all have to study and practice longer to teach, there will be less of them that would have the time or opportunity to interfere with our lineage.
I thank you sincerely for your time; I hope you will discuss teaching standards with Geshe-la and improve them so that we may maintain the purity of our lineage. If we ever have the merit in San Diego, please send Atisha back our way to teach. I offer mandalas and do Vajrasattva for to gain merit and remove obstacles for Shugden people and all sentient beings.
This one is called Breaking the Internal Rules: Removing the NKT’s GSD
May 1, 2014
Dear Gen-la Khyenrab, Gen Jampa, Gen Rigpa, and Roy Tyson,
I have written extensively in the past year and a half, regarding spiritual impurities in the NKT; I have often been told, by Kelsang Chokyi, and others, that I am not to see the impurities of others; my voice has been silenced, and I have been removed from my Sangha, for saying anything against the zen and Dalai Lama teachings that we were taught in our Center, by one of Gen-la’s appointees. Having given this information to the GSD, there has been no improvement; indeed her teachings at the U.S. festival seem to indicate we are not to criticize anything she does.
Given that the appointment, for example, of Amy Peng was under the jurisdiction of Gen-la Dekyong, I would say that Gen-la Dekyong does not give the appearance of having the best interest for the NKT’s teachings, as brought to the west by Geshe-la, at heart. She took away the pure voice of Tsongkapa (in the form of Gen Atisha), replaced it with someone who allowed zen, and also then put in a yes-person, in the form of Kelsang Chokyi, who has left the Dalai Lama and zen people in positions of power. There has been no improvement, despite my writing, on this tradition’s acknowledgement that people like Gen Choma, who disregard Shugden, should be asked to leave. Instead, we are told by Gen-la Dekyong not to criticize others at the U.S. Festival, and only to watch our minds; she indicates, in a false teaching, that this is the ONLY thing we can do; she implies that speaking against others is not allowed by Buddha. This is clearly not the case, as Buddha himself told people to stop bad behaviors; if he never told them that certain behaviors were best avoided, then how would he have taught us?
Furthermore, under Gen-la Dekyong we had the 6 month teacher training program which has allowed many inexperienced and frankly most likely unqualified teachers to be put in power; according to Gen-la, though the Buddha also taught that teachers must be qualified, if someone is teaching, then of course, if we say anything, then we are critiquing others, so anyone she puts in would have immunity. For me, this is a misuse of dharma, and also breaks our internal rules, as it allows a dictatorship of Gen-la Dekyong’s decisions and also shows a bad example. Showing a bad example by deliberately misteaching dharma is an example of breaking the first rule below; according to me Gen-la Dekyong is giving the appearance of at least breaking the first and 4th rules; therefore, we should show some interest in asking her to step down. Basically, Gen-la Dekyong’s refusal to do anything about the zen, Dalai Lama, etc., teachers and give misuseof dharma teachings, saying we are never allowed to criticize others, has lead to a dictatorship, and also a lack of Dorje Shugden’s pure dharmas being spread. I understand Gen-la is to give the empowerment of Dorje Shugden; however, she does not have the appearance of the heart commitment; she can say anything she wants with her mouth, but if she isn’t upholding the teachings in action then I would say she cannot in reality give the empowerment. After writing Gen-la Dekyong and the NKT, I have been so silenced in my community that I cannot speak to anyone regarding anything; everyone has told me I am non-virtuous for saying anything, which is the sort of teaching that Gen-la gives; Gen-la has a nice dictatorship going for the next 4 to 5 years unless we can either persuade her to step down or remove her, on the basis of allowing the Kadam Dharma to degenerate; I have written extensively on these matters, yet Gen-la’s speech seems determined to disallow dissent; don’t talk about others or criticize others, when mis-applied means that we cannot say anything against Gen-la’s decisions. Please, for the sake of all living beings, will you begin the process of removal of Gen-la Dekyong; if she will not agree to immediately step down, then please ask the committee or council in charge of her removal to please remove her as quickly as possible.
My argument is that Gen-la Dekyong is guilty of the fourth point, due to placement of non-Shugden teachers in our tradition and allowing Dalai Lama/zen teachings to go unchecked in California and New York. Therefore, she causes the NKT-IKBU to degenerate (such as by allowing teachers who follow other spiritual traditions). Even if she does not speak about the other traditions herself, if she accepts and appoints teachers who do not follow our tradition, then she is guilty of not following our tradtion, as she is the head of it. Gen-la Dekyong allows the other traditions to remain and replaces, with no discernible valid cause, perfect teachers such as Gen Atisha with people who do not follow Shugden and who teach zen, among other issues. Please see the several documents I have written on these topics, and please, for the sake of all living beings, may we get a valid and qualified Shugden GSD.
Please, I also request that we can revoke most or all teaching positions that Dekyong assigned during her tenure, as regarding the 6 month teacher training it takes not much information about qualified guides to see the need to have more than an alleged 2 year interest to spread the holy Kadampa teachings. I request that you talk to Geshe-la and get his help if you need it; I see this is a teaching on how to properly remove a GSD. If we do not remove her, then we will have no way to properly teach the dharma, we will have more qualified guides replaced, and we will have too many people in positions of power in the NKT when Geshe-la shows passing. Please, for the sake of all living beings, remove Gen-la Dekyong from her position, and due to her breaking the internal rules, do not allow her to teach again in the NKT. For the sake of all living beings, I ask you, please give us Shugden GSDs and NSDs (please avoid Morten as well for NSD selection). Thank you.
Gen-la Dekyong breaks at least points one and four below; I would actually argue that if she does not work for Shugden when we are under ban in a more pro-active way, that she breaks all four of them, which does appear to be the case.
7§1. If a GSD:
• sets a bad example, such as by breaking his or her ordination vows; or
• intentionally breaks these Internal Rules; or
• shows no interest in working for the development of the NKT-IKBU; or
• causes the NKT-IKBU to degenerate (such as by following other spiritual traditions),
then the two elected Directors and four main executive officers of the Charity may by majority agreement recommend to the Members of the Charity that the GSD be removed. The Members shall then have the authority to remove the GSD by majority vote.