NKT rationalizes its obscene Shugden worship and view that Tibetan Buddhism has been corrupted by the Dalai Lama who seeks harmony rather than sectarianism based on the divisive teachings of Gyatso's teachers (Gyatso's infamous lineage for his perverted Shugdenism).
Gyatso's immediate teacher was Trijang (1900-1981), who taught,
"Furthermore, whether they were lords of Tibet, great lamas who held the political power of the throne, lamas and tulkus, great or small, with illustrious lines of incarnation, holy beings rich in scriptural and realized qualities, high lords of vast lands and works, those haughty with pride of family lineage, dominion and wealth, any who hypocritically claimed to be followers of Protector Manjusri Tsongkhapa’s Teachings while remaining unsatisfied with Je Lama’s precious Teachings of Sutra and Tantra which, in terms of view, meditation, and action, need not crave more from any other tradition, and, instead, mixed, polluted, or confused them with other modes of view and practice, whether lay or ordained, regardless of status, there have been many who have met with unpleasant wrathful punishments, such as being punished by authorities, litigation and legal disputes, untimely death, and so forth. Such swift, decisive signs appear to direct perception. Here praise is offered to that manifestation as a great wrathful protector who raises the Yellow Hat Teachings to the heights of the heavens."
Trijang's immediate teacher was Pabongkha (1878-1941), who taught,
"[This protector of the doctrine] is extremely important for holding Dzong-ka-ba’s tradition without mixing and corrupting [it] with confusions due to the great violence and the speed of the force of his actions, which fall like lightning to punish violently all those beings who have wronged the Yellow Hat Tradition, whether they are high or low. [This protector is also particularly significant with respect to the fact that] many from our own side, monks or lay people, high or low, are not content with Dzong-ka-ba’s tradition, which is like pure gold, [and] have mixed and corrupted [this tradition with ] the mistaken views and practices from other schools, which are tenet systems that are reputed to be incredibly profound and amazingly fast but are [in reality] mistakes among mistakes, faulty, dangerous and misleading paths. In regard to this situation, this protector of the doctrine, this witness, manifests his own form or a variety of unbearable manifestations of terrifying and frightening wrathful and fierce appearances. Due to that, a variety of events, some of them having happened or happening, some of which have been heard or seen, seem to have taken place: some people become unhinged and mad, some have a heart attack and suddenly die, some [see] through a variety of inauspicious signs [their] wealth, accumulated possessions and descendants disappear without leaving any trace, like a pond whose feeding river has ceased, whereas some [find it] difficult to achieve anything in successive lifetimes."
Trijang also wrote,
"He was — and now I shall give his name in view of my purpose — Jetsun Jampa Taenzin Trinlae Gyatso Paelzangpo. (Pabongka Rinpoche) Although people like me are immature, uncultured and unregenerate, there was a time when I feasted on his oral instructions into the Mahayana [the Supreme or Great Vehicle] at Chuzang Hermitage, a lonely place that was blessed by the presence of great meditators."
People were murdered, monasteries were forcibly coverted, images and texts were destroyed and many people suffered due to Phabongkhapa’s sectarianism. This practice praises the murder of sentient beings for exercising their religious freedom in taking teachings from other traditions.
These disturbing teachings fully contradict the holy teachings of Tsongkhapa (1357-1419), who studied with more than 100 teachers from a range of Buddhist traditions. Tsongkhapa was an 'inclusionist' who sought to assemble the best and brightest spiritual insights available into a revitalization of the waning Kadampa Buddhism introduced by Atisha (980-1054). (these teachings also contradict those of Buddha Shakyamuni)
Tsongkhapa's writings appear in 18 volumes containing over one hundred titles of Buddhist teachings. In none of them and in none of Tsongkhapa's oral teachings can be found any basis for Gyatso's sectarian 'exlusionism' or Shugdenism.
Psychotically, Gyatso claims that Tsongkhapa and Shugden are the same being, i.e. reincarnations of each other.
Absurdity and terror abound at NKT.