The system of ordination in the New Kadampa Tradition (NKT) follows Buddha Shakyamuni’s teachings on ordination interpreted by Geshe Potowa (1031-1106 CE), and, since this contains the essential meaning of all ordination, it is entirely valid.
It is important to understand the essential meaning of ordination before judging whether NKT ordination is valid or not. Just because it is different from the Tibetan tradition doesn’t make it invalid.
See also The authenticity of New Kadampa Tradition monks and nuns.
What is ordination?
The definition of ordination vow is a special moral discipline motivated by renunciation and received by means of a ritual practice given by an Ordaining Preceptor. This is true for all traditions of ordination in Buddhism. The aspect of the ordination may change in accordance with the conventions of society but, for as long as the essential meaning of ordination is maintained, it is valid.
The real meaning of ordination is to develop the mind of renunciation (the wish for liberation from samsara’s suffering) and then to practice the actual method for attaining liberation, which is called “the three higher trainings” — the practices of higher moral discipline, higher concentration, and higher wisdom — until liberation or nirvana is achieved.
Traditionally, Tibetan Buddhism follows the Vinaya Sutra, which comes from the Hinayana tradition. In the system of Tibetan Buddhism, the level of ordination is determined by the number of vows. Someone is a fully ordained monk if they hold 253 vows, or a fully ordained nun if they hold 364 vows. (There is no longer any tradition for full ordination for women in the Tibetan tradition and so Tibetan Buddhist nuns are secondary to monks.)
The way of granting ordination within the NKT was designed by Geshe Kelsang following the ancient Kadampa tradition. It is very simple and practical, and follows the tradition of ordination explained by Geshe Potowa and other Kadampa Geshes. According to this system, it is the level of renunciation that determines the level of ordination, not how many vows one holds. In NKT ordination, a monk or a nun becomes ‘fully ordained’ — Gelong or Bhikshu (monk); Gelongma or Bhikshuni (nun) — by holding the ten vows of ordination and having developed the realization of renunciation, that is, having developed the spontaneous wish for liberation such that it is ever-present in the mind, day and night.
The essence of the ten ordination vows of a Kadampa monk or nun is the condensation of all the vows of a fully ordained monk or nun contained in the Vinaya Sutra. These ten ordination vows are derived from a Mahayana teaching of Buddha, a Sutra called The Perfection of Wisdom Sutra; and the commentary to this Sutra is the stages of the path to enlightenment, or Lamrim.
These vows are very practical, compatible with both Buddha’s teachings and the norms of modern society, and sustainable, and they can easily be integrated into daily spiritual practice. Moreover, monks and nuns are equal; there is no discrimination against nuns.
Could you clarify what texts from Geshe Potawa this is based on with quotes and likewise the Perfection of Wisdom Sutra. Can you be a bit more specific please. I have come across a variety of Mahayana Sutras that suggest the conduct of a Mahayana renunciate should differ from that of a Srvaka Renunciate that support a essence based system of ordination.
We will find out that information for you. Meantime, could you share quotations from the Mahayana Sutras you mention, thank you!
Of late I have been reading some of the Facebook posts of a very sweet, sincere, and dedicated practitioner called Ngawang Chodron. She got ordained as a nun several months ago in a Tibetan monastery in Nepal and shares her journey and observations. Her root Guru is Venerable Geshe-la, but clearly she has strong Tibetan imprints — thus she finds herself in this interesting situation of being a Western nun in a traditionally Tibetan establishment where monks always rule the roost. Ngawang Chodron often explains what life is like for a female monastic in the Tibetan system, and to be honest it doesn’t sound at all easy sometimes, and is certainly not something many people could aspire to or pull off (she may be the exception). Here is what she wrote a few days ago:
“The vinaya was laid down 2500 years ago when there were only Indians praciticing dharma. But nowadays you’ve got an international sangha, so it is no longer a homogeneous group, and with greater heterogeneity comes (I feel) the need to examine the vinaya rules and perhaps adapt them.
The dharma – the same dharma – is taught very differently in the west compared to in the monasteries. westerners are taught to understand the dharma and about how to practice dharma in daily life. As a result, westerners, especially westerners that come out to India and Nepal, often do have a deep understanding of dharma (unlike what some people think). Furthermore, many westerners do study philosophy – I for one study on the nalanda masters course with Geshe Damdul and we study the same texts as in the monastery, so this idea that westerners don’t know dharma is very false. The opposite is true.
Therefore, when you follow the vinaya literally, you end up with illogical situations where for example a child monk, who knows very little about the dharma and probably doesn’t even know their [getsul] precepts, is seen as superior to a female who actually has studied and therefore does have understanding of dharma and their getsul(ma) precepts. You end up with situations where intelligent and learned women with better discipline (because they understand their precepts) are sitting lower than unlearned child monks with poor discipline.
Many of the precepts are not followed literally (it’s the motivation behind, for example handling money, that’s deemed most important) but for some reason the gender aspect of the vinaya is followed literally……I find that interesting as well….I think it’s because it suits the monks to have it like this. they never have to experience this unfair treatment themselves, so it doesn’t get questioned and never changes.
Nowadays we have a much more international sangha, even in India and Nepal, so like many other precepts that are not followed literally, I think the seating arrangement in particular, where the monks are always sitting ahead of the nuns, also needs to be adapted. This is just my opinion.”
I hope she doesn’t mind me sharing this. I feel she won’t mind as she is very happy to share her observations widely and frequently.
I found this post interesting in the light of this response about NKT ordination because adapting the Vinaya without losing its meaning is exactly what Venerable Geshe-la has done, and it is working very well. There is no discrimination against nuns and the NKT Sangha are able to live in modern society, practice Dharma, and help others, all without breaking their vows.