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Tsem Rimpoche Dorje Shugden Agains Dalai Lama

Written By Monday, April 4, 2022 Add Comment Edit

Controversy surrounding protector spirit of Gelug Buddhism

The Dorje Shugden controversy is a controversy over Dorje Shugden, also known as Dolgyal, who some consider to exist i of several protectors of the Gelug school, the school of Tibetan Buddhism to which the Dalai Lamas belong. Dorje Shugden has become the symbolic centre-betoken[one] [web ane] of a conflict over the "purity"[2] of the Gelug school and the inclusion of non-Gelug teachings, especially Nyingma ones.

In the 1930s, Pabongkhapa Déchen Nyingpo, who favoured an "exclusive" stance, started to promote Shugden as a major protector of the Gelug schoolhouse,[3] [note one] [web 2] [note 2] who harms any Gelug practitioner who blends his practice with non-Gelug practices.[iv] [iii] [web 2] The disharmonize reappeared with the publication of the Yellowish Book in 1976, containing stories near wrathful acts of Dorje Shugden against Gelugpas who also practiced Nyingma teachings. In response, the 14th Dalai Lama, a Gelugpa himself and abet of an "inclusive" arroyo to the teachings of Tibetan Buddhism,[5] [ii] started to speak out against the exercise of Dorje Shugden in 1978.[6]

The controversy attracted attention in the West following demonstrations by Dorje Shugden practitioners, especially Kelsang Gyatso's British based New Kadampa Tradition, which broke away from the Gelug school in 1991. Other factions supporting Dorje Shugden are Serpom Monastic University and Shar Ganden monastery, both of which separated from the Gelug mainstream in 2008.

In Apr 2019, Tsem Tulku Rinpoche published an article summarizing statements made in 2016 by the Dalai Lama, which Rinpoche said equate to overt permission to do Dorje Shugden, representing a complete reversal of the Dalai Lama'south quondam position.

History [edit]

Pre-1930s [edit]

Dorje Shugden, also known as Dolgyal, originated as a gyalpo "angry and vengeful spirit" of South Tibet. Originally from the Sakya schoolhouse as a small-scale protector that was part of the Three Gyalpo Kings (Shugden, Setrap, and Tsiu Marpo), Shugden was later on adopted as a "modest protector" of the Gelug, the newest of the schools of Tibetan Buddhism,[7] headed by the Dalai Lamas (although nominally the Ganden Tripas).[web 2] [web 3]

1930s-1940s Pabongkha [edit]

Promotion of Dorje Shugden [edit]

In the 1930s, Pabongkhapa Déchen Nyingpo started to promote Dorje Shugden. Co-ordinate to Kay, Pabongka fashioned Shugden as a fierce protector of the Gelug school, who is employed confronting other traditions,[three] [note 3] [spider web 2] [notation 4] transforming Dorje Shugden'due south "marginal do into a central chemical element of the Ge-luk tradition", thus "replacing the traditional supra-mundane protectors of the Ge-luk tradition",[web 2] namely Mahākāla, Kalarupa, Vaiśravaṇa, Palden Lhamo, Pehar and Nechung who were appointed by Je Tsongkhapa.[notation v] [note 6]

According to Georges Dreyfus, "Shuk-den was nothing just a minor Ge-luk protector before the 1930s when Pa-bong-ka started to promote him aggressively as the chief Ge-luk protector."[spider web iii] Dreyfus also notes,

[T]he propitiation of Shukden as a Geluk protector is not an bequeathed tradition, but a relatively recent invention of tradition associated with the revival movement within the Geluk spearheaded past Pabongkha.[web 4]

This change is reflected in artwork, since there is "lack of Dorje Shugden fine art in the Gelug school prior to the end of the 19th century."[nine]

Persecution of the Rimé movement [edit]

Dorje Shugden was a cardinal tool in Pabongkhapa'south persecution of the flourishing Rimé move, an ecumenical movement which compiled together the teachings of the Sakya, Kagyu and Nyingma,[10] in response to the dominance of the Gelug school. Not-Gelug, and especially Nyingma, monasteries were forced to convert to the Gelug position.

As the Gelug agent of the Tibetan government in Kham (Khams) (Eastern Tibet), and in response to the Rimed movement that had originated and was flowering in that region, Phabongkha Rinpoche and his disciples employed repressive measures against not-Gelug sects. Religious artefacts associated with Padmasambhava – who is revered as a "second Buddha" by Nyingma practitioners – were destroyed, and non-Gelug, and particularly Nyingma, monasteries were forcibly converted to the Gelug position. A key element of Phabongkha Rinpoche'southward outlook was the cult of the protective deity Dorje Shugden, which he married to the idea of Gelug exclusivism and employed against other traditions as well every bit confronting those within the Gelug who had eclectic tendencies.[3]

Pabongkhapa feared a decline of Gelug monasteries, and induced a revival movement, which promoted the Gelug every bit the only pure tradition. He regarded the practice of non-Gelug teachings past Gelug monks as a threat to the Gelug tradition, and opposed the influence of the other schools, especially the Nyingma.[half-dozen] He coupled Dorje Shugden to Gelug exclusivism, using it against other traditions, and against Gelugpa's with eclectic tendencies.[three] The main function of the deity was presented as "the protection of the Ge-luk tradition through violent means, fifty-fifty including the killing of its enemies."[half dozen]

Response by the 13th Dalai Lama [edit]

The abbot of Drepung Monastery and the 13th Dalai Lama were opposed to Pabongkapa's propitiation of Shugden.[web 2] [web three] [note seven] Restrictions on the exercise of Shugden were implemented by the 13th Dalai Lama.[web iii] Pabongkhapa apologized and promised not to engage in Shugden practices any more.[web 2] [annotation viii]

1970s [edit]

Publication of the Yellow Book [edit]

In 1975 The Yellowish Book, likewise known as The Oral Transmission of the Intelligent Father,[12] was published, enumerates a serial of stories that Zimey Rinpoche had heard informally from Trijang Rinpoche about 'the many Ge-luk lamas whose lives are supposed to have been shortened by Shuk-den's displeasure at their practicing Nying-ma teachings'.[13] The text asserts the pre-eminence of the Gelug school which is symbolised and safeguarded past Dorje Shugden, and presents a stern alarm to those within the Gelug whose eclectic tendencies would compromise its purity.[12] This publication provoked angry reactions from members of non-Gelug traditions, setting in motion a biting literary exchange that drew on 'all aspects of sectarian rivalry'.[xiv]

Response by the 14th Dalai Lama [edit]

1998 Berlin New Kadampa Tradition sit-in protest confronting the 14th Dalai Lama. Some German slogans translated are "You know that Dorje Shugden harms no being, delight Dalai Lama stop spreading lies!" and "Dorje Shugden loves all Buddhist traditions, please don't prevarication!"

The 14th Dalai Lama publicly rejected The Xanthous Volume, which could only impairment the common cause of the Tibetan people because of its sectarian divisiveness.[12] In a series of talks, he sought to undermine the status summit of Dorje Shugden by reaffirming the centrality of the traditional supramundane protectors of the Gelug tradition.[12] He besides vehemently rejected Dorje Shugden's associated sectarianism, emphasising that all the Tibetan traditions are 'equally profound dharmas' and defending the 'unbiased and eclectic' approach to Buddhist practice as exemplified past the Second, Third and Fifth Dalai Lamas.[15]

Scholar Donald South. Lopez Jr. explains, "The Dalai Lama'southward renunciation of Shugden in 1976 caused dandy discord within the Geluk community, where devotion to the deity remained strong among the Geluk hierarchy and among large factions of the refugee lay community; spirited defenses of his worship were written and published. Some went so far equally to claim that the Dalai Lama was non the true Dalai Lama, that the search political party had selected the wrong child forty years before."[16]

According to Georges Dreyfus, the sectarian elements of the Yellow Book were not unusual and do not "justify or explain the Dalai Lama's strong reaction."[spider web 2] Instead, he traces back the conflict more on the exclusive/inclusive approach and maintain that to empathise the Dalai Lama'due south betoken of view one has to consider the complex ritual basis for the institution of the Dalai Lamas, which was developed by the Great Fifth and rests upon "an eclectic religious ground in which elements associated with the Nyingma tradition combine with an overall Gelug orientation."[17] This involves the promotion and practices of the Nyingma schoolhouse. Kay reminds us, "[Westward]hen traditions come into conflict, religious and philosophical differences are often markers of disputes that are primarily economic, textile and political in nature."[eighteen]

1980s [edit]

Bluck notes the activeness regarding Dorje Shugden practice in the 80s: "In the early 1980s the Dalai Lama restricted reliance on Dorje Shugden to individual rather than public practise. The tension this caused within the Gelug and wider Tibetan community may reflect some opposition to his ecumenical approach."[nineteen]

1990s [edit]

Initiations past the 14th Dalai Lama [edit]

With the urging of the other schools who accept long been opposed to Shugden,[notation nine] and his senior Gelug tutor who e'er doubted the practice,[notation 10] [note 11] the 14th Dalai Lama asked the increasing number of western Shugden practitioners who were newly being proselytized primarily in Britain to refrain from attention his teachings.[annotation 12] George Chryssides, quoting Steven Batchelor, states:

Affairs came to a head in March 1996, when the Dalai Lama formally pronounced his opposition to Dorje Shugden, maxim "Information technology has become adequately articulate that Dolgyal (i.e. Shugden) is a spirit of the dark forces." (Batchelor, 1998, p. 64) The Tibetan authorities in exile is said to take conducted firm searches, demanding that people sign a announcement stating that they have abandoned Dorje Shugden practice (Batchelor, 1998, p. 64).[22]

New Kadampa Tradition [edit]

The New Kadampa Tradition, founded by Kelsang Gyatso in 1991, has continued the worship of Dorje Shugden.[2] Kelsang Gyatso regards his school to be the true continuation of the "pure" teachings of Je Tsongkhapa, rejecting the "inclusivism" of the Dalai Lama.[23] Thurman notes that members of the New Kadampa Tradition, responded by trying

...to force their supposed mentor to prefer their perspective that the demonic spirit is an aware being, virtually more important than the Buddha himself, and perhaps too rejoin their worship of it, or at least give them all his initiatory teachings in spite of their defiance of his best communication.[21]

Martin Mills states that recent disputes over Shugden are focused on the claims of the British-based New Kadampa Tradition, which bankrupt away from the Gelug school.

contempo dispute inside the Gelukpa Order over the condition of the Dharma Protector Dorje Shugden have focused on claims by a breakaway order of the Gelukpa, the British-based New Kadampa Tradition, that Shugden is of Buddha condition (most Gelukpa commentators place him as a worldly deity)[24]

DSRCS and SSC/WSS [edit]

In India, some protests and opposition were organised by the Dorje Shugden Religious and Charitable Society (DSRCS) with the support of the Shugden Supporters Community (SSC),[web 5] [ better source needed ] now called Western Shugden Club.[web half dozen]

In, 1996 the SSC attempted to obtain a statement from Amnesty International (AI) that the TGIE (specifically the 14th Dalai Lama) had violated human rights. However, the AI replied that the SSC's allegations were as even so unsubstantiated.[25] Two years later, the AI stated in an official press release that complaints by Shugden practitioners barbarous outside its purview of "grave violations of fundamental human rights" (such as torture, the expiry penalty, extrajudicial executions, arbitrary detention or imprisonment, or unfair trials), adding that "while recognizing that a spiritual debate can be contentious, [we] cannot become involved in debate on spiritual bug."[web 7] In itself, the nuanced statement neither asserted nor denied the validity of the claims made against the TGIE, just that they were not actionable co-ordinate to AI'southward mandate. [spider web eight] [26] [web 9]

The DSRCS and Kundeling Lama filed a petition against the Central Tibetan Administration (CTA) and the Dalai Lama, accusing them of harassment and maltreatment. On v April 2010, Justice S. Muralidhar dismissed the petition, stating that allegations of violence and harassment were "vague averments" and that in that location every bit an "absence of whatever specific instances of whatsoever such attacks."[web 10]

Murder of Lobsang Gyatso and ii students [edit]

On February four, 1997, the principal of the Buddhist School of Dialectics, Lobsang Gyatso, was murdered along with two of his students in Dharmasala .[27] Kay notes "The subsequent investigation past the Indian law linked the murders to the Dorje Shugden faction of the exiled Tibetan customs."[28]

In a modest 1978 pamphlet, Lobsang Gyatso alluded to a "knotless heretic teacher", which some people took as referring to Trijang Lobsang Yeshe Tenzin Gyatso and his advocacy of Shugden.[29] According to Lobsang Gyatso's biographer, Gareth Sparham, many geshes and lamas were outraged about his criticism:

How could a nobody like Lobsang Gyatso, who was neither from an aloof family nor the head of a Tibetan region, indeed non even a total graduate of a religious academy, cartel to criticize in print an important institution figure? Georges Dreyfus at the time remarked that in pre-1959 Gen-la would have been killed outright for his temerity. Many in the Tibetan community ostracized Gen-la, even though the Dalai Lama had already by that time begun speaking publicly confronting the Shugden cult. Fifty-fifty the Dalai Lama appeared to distance himself from Gen-la. "He is headstrong and his lack of sensitivity is making problem", seemed to be his mental attitude towards Gen-la at the time.[30]

Georges Dreyfus added, "Despite being hurt by the polemical attack, Tri-jang Rin-po-che made it clear that violence was out of the question. Gradually, tempers cooled down and the incident was forgotten—or so it seemed."[31]

In June 2007, the Times stated that Interpol had issued a Reddish discover to China for extraditing ii of the declared killers, Lobsang Chodak and Tenzin Chozin.[web 11] Robert Thurman adds that the declared killers had their origin inside People's republic of china as well.[21] The Seattle Times reported, "The two men suspected of stabbing their victims are believed to have fled India. Five others, all linked to the Dorje Shugden Society in New Delhi, were questioned for months about a possible conspiracy. No one has been charged."[web 12]

Kelsang Gyatso denied the involvement of any of his followers in the murder, and condemned the killings.[spider web 13] Matthews notes that "In spite of speculation, no connection has been found betwixt New Kadampa Tradition and the murders in Dharamsala" [32]

2000s-present [edit]

Attempted murder [edit]

Trijang Chocktrul Rinpoche revealed an attempt to frame the Central Tibetan Administration with murder:

In my own labrang, I take recently witnessed a kind of factionalism, and I have discovered that one person in particular was planning an evil conspiracy. This plan was to murder my assistant, Tharchin, and to implicate His Holiness'due south regime-in-exile with this odious offense [...] If he had succeeded in his plan, information technology would have been a crusade of great trouble for the labrang, equally well as a crusade of disgrace to the Tibetan government and His Holiness the Dalai Lama.[33]

Trijang Chocktrul Rinpoche's proclamation disturbed the epitome of a peaceful community, and the polemics against the Dalai Lama diminished for a long while.[33]

Schism within the Gelug school [edit]

The Gelugpa school has three peachy monasteries, namely Sera Monastery, Ganden Monastery and Drepung Monastery. In 2008 the Dorje Shugden controversy atomic number 82 to a formal suspension within the Gelug school. Pomra Khangtsen, one of the sixteen sections of Sera monastery, legally separated itself in India in 2008 from the remainder of Sera, standing every bit Serpom Monastic University at Bylakuppe. Likewise in 2008, a section of Ganden Shartse at Mundgod similarly separated itself from Ganden Monastery and is now known as Shar Ganden monastery.[spider web 14] In these institutions the monks continue to worship Dorje Shugden as well as follow the traditional curriculum[web 15] and other religious practices of the old institutions. A few smaller Gelug monasteries have affiliated themselves with these ii monasteries rather than with the mainstream Gelug school.

The present abbot of Serpom is Kyabje Yongyal and acting abbot Jampa Khetsun.[web xvi] The present abbot of is Shar Ganden is Lobsang Jinpa.[web 17]

Protests [edit]

Hundreds of western Shugden practitioners accept staged numerous demonstrations confronting the Dalai Lama, almost recently in 2015 when he opened the Aldershot Buddhist Centre[web 18] [34] and in Cambridge, and 2014 in San Francisco, Berkeley, Washington DC, Oslo, Rotterdam, and Frankfurt. [spider web nineteen] [web 20] [web 21] [web 22] [spider web 23]

In response, the Primal Tibetan Assistants (CTA) published different statements and corrections to the protesters' claims.[web 24] [web 25] They also posted ii lists of Tibetan participants of the protests[web 26] [spider web 27] and a annunciation by former NKT members and ex-practitioners of Dorje Shugden.[web 28] International Campaign for Tibet also condemned the protests, stating in Feb 2015, "The way group has been denigrating the Dalai Lama is an affront to the Tibetan people and is causing peachy damage to the broader Tibetan issue."[35]

Views [edit]

Views of opponents of Dorje Shugden practise [edit]

Ling Rinpoche [edit]

Ling Rinpoche, who was the Ganden Tripa and senior Gelug tutor to the 14th Dalai Lama, was opposed to Shugden as he hailed from Drepung monastery.[notation ten] [notation 11]

Views of the 14th Dalai Lama [edit]

The 14th Dalai Lama himself said in 2008, that he never used the word "ban", but "he strongly discourages Tibetan Buddhists"[web 29] in practicing Shugden and "restricting a form of practise that restricts others' religious freedom is actually a protection of religious freedom. So in other words, negation of a negation is an affirmation".[spider web 30] The communication of the 14th Dalai Lama was approved by the Central Tibetan Administration[web 31] and the Parliament in exile[spider web 32] in 1996. Information technology was and then gradually implemented into a ban starting from 1997 by the Tibetan Youth Congress including enforcement measures like imposing all spiritual masters to cease worshipping Shugden "in the interest of the Dalai Lama and Tibetan Independence" or urging all other Tibetan organizations and communities to expel anyone who venerates Shugden.[web 33]

Several reasons for the 14th Dalai Lama's stance have been given. According to John Makransky,

The electric current Dalai Lama, seeking to gainsay the ancient, virulent sectarianisms operative in such quarters, has strongly discouraged the worship of the "protector" deity known equally Dorje Shugden, considering ane of its functions has been to force conformity to the dGe-lugs-pa sect (with which the Dalai Lama himself is most closely associated) and to affirm ability over competing sects.[36]

According to Kapstein, the 14th Dalai Lama is "focused upon the role of Shugden every bit a militantly sectarian protector of the Gelukpa lodge, and the damage that has been done to Tibetan sectarian relations past the cult'southward more vociferous proponents."[37]

According to Dreyfus, the 14th Dalai Lama stance stems from his favoring the traditional Gelugpa traditions and protectors rather than Shugden:

[I]north this dispute the Dalai Lama's position does non stalk from his Buddhist modernism and from a desire to develop a modernistic nationalism, just from his commitment to another protector, Nechung, who is said to resent Shukden [...] his opposition to Shukden is motivated past his return to a more traditional opinion in which this deity is seen equally incompatible with the vision of the tradition (the "association") represented by the Fifth Dalai Lama.[web 34]

Views of Shugden practitioners [edit]

Kelsang Gyatso [edit]

In an interview with scholar Donald Lopez, in regards to the controversy, Kelsang Gyatso explains:

Nosotros believe that Dorje Shugden is a buddha who is as well a dharmapala. Problems have arisen because of someone's view. And then although we say the "Dorje Shugden problem" in reality this is a human problem, not a Dorje Shugden trouble. This is not a fault of Buddha-dharma, non a mistake of Tibetan Buddhism, or even a mistake of Tibetan people in full general. This is a item person's incorrect view. He tin can keep this view, of course, but forcing other people to follow this is not right. For this reason, nowadays we [Tibetan Buddhists] are showing many problems to the world. We are ashamed and sorry that this causes the reputation of Buddhists in general to be damaged. It is not a general Buddhist problem, simply a specific problem within Tibetan Buddhism.[38]

In the interview, Kelsang Gyatso states:

Of course we believe that every Nyingmapa and Kagyupa take their complete path. Not only Gelugpa. I believe that Nyingmapas have a complete path. Of course, Kagyupas are very special. We very much appreciate the example of Marpa and Milarepa [in the Kagyu lineage]. Milarepa showed the best instance of guru devotion. Of course the Kagyupas also as the Nyingmapas and the Sakyapas, have a complete path to enlightenment.[38]

Co-ordinate to Kelsang Gyatso,

Dorje Shugden ever helps, guides, and protects pure and faithful practitioners by granting blessings, increasing their wisdom, fulfilling their wishes, and bestowing success on all their virtuous activities. Dorje Shugden does not aid only Gelugpas; considering he is a Buddha he helps all living beings, including non-Buddhists.[39]

Co-ordinate to David Kay, Kelsang Gyatso departs from Pabongkhapa and Trijang Rinpoche by stating that Dorje Shugden's appearance is enlightened, rather than worldly.[xl] According to Kay, "Geshe Kelsang takes the elevation of Dorje Shugden'south ontological status some other step farther, emphasising that the deity is aware in both essence and appearance."[40] He quotes Kelsang Gyatso on Dorje Shugden's appearance: "Some people believe that Dorje Shugdan is an emanation of Manjushri who shows the attribute of a worldly being, but this is wrong. Even Dorje Shugdan's grade reveals the complete stages of the path of Sutra and Tantra, and such qualities are not possessed past the forms of worldly beings."[40] According to Kay, Kelsang Gyatso downplays the oracle of Shugden, since information technology conflicts with his notion of Shugden being a Buddha:

[T]he oracle may accept been marginalised past Geshe Kelsang because his presence raised a doctrinal ambiguity for the NKT. According to traditional Tibetan teachings, none of the high-ranking supramundane protective deities 'would deign to interfere with more or less mundane affairs by speaking through the mouth of a medium'.[41] The notion of oracular divination may thus have been problematised for Geshe Kelsang in calorie-free of his portrayal of Dorje Shugden equally a fully enlightened being.[42]

Tertiary-party views [edit]

Dorje Shugden Practitioners [edit]

According to Dreyfus, "The irony is that Shuk-den is presented by his followers as the protector of the Ge-luk (dge lugs) school, of which the Dalai Lama is the (de facto) leader."[web ii]

According to Buddhist professor and Nyingma teacher John Markansky:

[S]ome Tibetan monks who at present introduce Westerners to practices centred on a native Tibetan deity, without informing them that 1 of its principal functions has been to affirm hegemony over rival sects! [...] Western followers of a few dGe lugs pa monks who worship that deity, defective any disquisitional awareness of its sectarian functions in Tibet, have recently followed the Dalai Lama to his speaking engagements to protest his strong stance (for non-sectarianism) in the name of their "religious freedom" to promulgate, now in the W, an embodiment of Tibetan sectarianism. If it were not so harmful to persons and traditions, this would surely be one of the funniest examples of the cross-cultural defoliation that lack of critical reflection continues to create.[36]

New Kadampa Tradition / Western Shugden Society claims [edit]

Scholar Jane Ardley explains the development of the claims of the WSS:

Worship of this effigy is especially popular in eastern Tibet, and the present Dalai Lama prayed to Dorje Shugden for many years. However in 1976 the Dalai Lama appear he was advising against the practice because it was promoting sectarianism, which could potentially damage the Tibetan independence motility. Twenty years afterward, in 1996, the Dalai Lama went further and appear that members of both government departments and monasteries nether the control of the Tibetan exile administration were forbidden from worshipping the spirit because the 'practise fosters religious intolerance and leads to the degeneration of Buddhism into a cult of spirit worship'. This led to a massive outcry from Shugden supporters, particularly in Britain. The Dalai Lama was accused of religious intolerance and provided an opportunity that was non missed by Beijing, who used the dispute as a farther reason to denounce the Dalai Lama.[43]

Chryssides goes on to explicate the claims specifically:

The dispute between Kelsang Gyatso and the Dalai Lama admits of no obvious resolution. The Dalai Lama stands accused of restricting the religious freedom of followers of Tibetan Buddhism, and of causing widespread suffering to Shugden supporters, who are non denied access to their protector deity, only who are the victims of persecution, unable to become jobs that relate to the Tibetan government-in-exile (for instance, in schools), and are denied humanitarian assistance.[44]

Ardley explains the political nature of the controversy:

the Dalai Lama, equally a politico of the Tibetans, was at mistake in forbidding his officials from partaking in a particular religious practise, however undesirable. However, given the two concepts (religious and political) remain interwoven in the present Tibetan perception, an issue of religious controversy was seen as threat to political unity. The Dalai Lama used his political authority to deal with what was and should have remained a purely religious issue. A secular Tibetan state would take guarded confronting this.Ardley, Jane (2002), The Tibetan Independence Movement: Political, Religious and Gandhian Perspectives, London: RoutledgeCurzon, p. 172

Rejection of New Kadampa Tradition / Western Shugden Society claims [edit]

Some scholars reject the claims of the New Kadampa Tradition (NKT) and the Western Shugden Society (WSS). Robert Thurman, for example, states, "The cult and agency attack campaign is futile since its main claims are so easy to refute."[21] Some scholars reject NKT/WSS claims that the 14th Dalai Lama has suppressed religious freedom, indicating that the state of affairs is actually the opposite. Thurman says, "They and then went on the attack, claiming they had been 'banned' and 'excommunicated', etc., when in fact the Dalai Lama was exercising his religious liberty by not accepting students who reject his advice, and actually get so far every bit to condemn him!"[21]

Thurman explains:

All the same, the members of the cult are not content with this situation of having to cull between adopting His Holiness the Dalai Lama as their spiritual mentor or ignoring his judgment and persisting in the Gyalpo Shugden worship. They want to force their supposed mentor to adopt their perspective that the demonic spirit is an enlightened being, well-nigh more important than the Buddha himself, and perhaps also rejoin their worship of it, or at least give them all his initiatory teachings in spite of their defiance of his best communication. So, they feel compelled to set on His Holiness, in gild to force him to bring together their fundamentalist version of a Gelukpa outlook.[45]

Regarding NKT/WSS claims that in that location is prohibition of Shugden, and therefore a repression of religious freedom, Thierry Dodin states, "No, such a prohibition does not exist. Religious freedom is not at outcome here. No 1, and most definitely not the Dalai Lama, is repressing religious freedom."[spider web 1]

Nathan W. Hill, Lecturer in Tibetan and Linguistics at SOAS, University of London, states that the Dalai Lama does not control the Indian government or whatever other government:

This accusation makes no sense … the Dalai Lama is not head of any state; he has no military or law at his command; he has no political jurisdiction over which he tin can exercise suppression. Some members of the Gelug sect left the authority of the Dalai Lama in gild to follow what they see as a purer course of religion. These people may non be very popular in other parts of the Gelug sect, merely their man rights accept not been violated nor their freedoms suppressed; even if some people did want to suppress or silence the pro-Shugen side, they but have no ways of doing so."[web 35]

Similarly, Tibet scholar Robert Barnett of Columbia University states that "ID cards are not given out by the Tibetan government in exile, just by the Indian authorities".[web 36]

Barnett comments:

I besides made it articulate that the Western Shugden group's allegations are problematic: they are akin to attacking the Pope considering some lay Catholics somewhere abuse non-believers or heretics. The Western Shugden Group is severely defective in credibility, since its form of spirit-worship is heterodox, provocative and highly sectarian in Buddhist terms and then more likely to be banned from mainstream monasteries – while its claimed concerns about cases of discrimination in India should be addressed by working within the Tibetan community instead of opportunistically attacking the Dalai Lama in gild to provoke misinformed publicity for their sect.[spider web 36]

Barnett noted that after the Dalai Lama prohibited his followers from engaging in Shugden rituals, Shugden practitioners in the Tibetan exile community faced persecution that the Dalai Lama'southward administration did not deal with specially well, and he expressed business concern that the controversy could hurt Tibetan causes. Only Barnett said that claiming the difficulties faced by the Shugden practitioners are non a major human rights concern: "We see this existence done under the name of human rights, which is not really quite what is at consequence here."[46]

New Kadampa Tradition demonstrations [edit]

Tibetologist Thierry Dodin states that it is the New Kadampa Tradition "that since the 1990s has held spectacular demonstrations whenever the Dalai Lama went to the West."[web 1] Co-ordinate to Dodin, "The demonstrators are almost exclusively western monks and nuns, ordained in the New Kadampa Tradition (NKT) co-ordinate to the group's ain ritual."[web 1] Dodin too states, "The NKT can be described typologically every bit a cult on the basis of its organisational form, its excessive grouping pressure and blind obedience to its founder. The arrangement'southward extreme fanaticism and aggressive missionary drive are typical cult features as well."[web i]

According to Robert Thurman, the International Shugden Customs is a front group of the New Kadampa Tradition.[47]

There is a group of former members who speak out confronting the New Kadampa Tradition and their demonstrations.[47] [48]

Chinese government involvement [edit]

A 2015 Reuters commodity alleged "that the religious sect behind the protests has the backing of the Communist Party" and that the "group has emerged as an instrument in Beijing's long campaign to undermine back up for the Dalai Lama".[spider web 37] The allegations take been challenged as they were not substantiated by concrete evidence.[web 38] [ ameliorate source needed ]

Co-ordinate to Robert Thurman, Shugden activities are financed by the United Front Work Department of the Chinese Communist Political party (CCP) every bit part of its strategy against the Dalai Lama,[21] [45] only in that location is "no documentary proof of a directly link between the NKT front groups ISC or WSS and the Communist United Front".[47]

Raimondo Bultrini documents the Chinese government coordination of Shugden activity in the volume The Dalai Lama and the Male monarch Demon.[11] [notation 13]

Warren Smith asserts that within Chinese controlled territory, the Chinese government demands monks to worship Shugden, in conjunction with forcing them to denounce the Dalai Lama and fly the flag of Communist china.[49]

According to Ben Hillman,

Co-ordinate to one senior lama from Sichuan, the Chinese regime naturally allies itself with the Shugden supporters, non merely to undermine the Dalai Lama, but because nigh Shugden worshippers come from Eastern Tibet, from areas that were only ever loosely under Lhasa's jurisdiction and are today integrated into the Chinese provinces of Sichuan and Yunnan. Monks who had traveled across these areas annotation that the central authorities has allocated a disproportionate amount of funds since 1996 to pro-Shugden monasteries to help them with construction and renovations. Evidence of local government favoritism toward the pro-Shugden faction began to emerge at Due south Monastery in 2003 when monks practical for permission to undertake studies in Republic of india. Despite equal numbers of applications from all khangtsens, of the 12 monks who were issued travel documents, simply one was from an anti-Shugden khangtsen. Similarly, in 2004, one of the monastery's smallest and (previously) poorest khangtsens began to build an elaborate new prayer room and residence for its scattering of members. Fiscal support had been obtained from Beijing through a network of pro-Shugden lamas with access to officials at the highest level.[50]

According to the Tibetologist Thierry Dodin, "Red china had encouraged division among the Tibetans by promoting followers of the Dorje Shugden sect to key positions of dominance.[web xviii]

He as well provides a couple of examples of the Chinese government'south part in Shugden activity:

For example, the structure of Shugden temples and monasteries is existence subsidised by the State. Nosotros as well know that most of the teachers surrounding the young man who in 1995 was designated equally the Panchen Lama by the Chinese leadership, against the will of the Dalai Lama, belong to the Shugden group. I recollect these examples conspicuously demonstrate the role Communist china is playing in this conflict.[web one]

Also the Primal Tibetan Administration in India has stated that "In club to undermine the peace and harmony within the Tibetan people, Mainland china provides political and fiscal support to Shugden worshippers in Tibet, India and Nepal in particular, and in full general, across the world."[spider web 39] And, in an on-line article published by the Times of India, a source in the Religion and Culture Department of the Tibetan Government in exile is quoted as saying that Dorje Shugden followers "have their people in all Tibetan settlements. We are worried most their sources of funding. It might exist Cathay or some other anti-Tibetan elements."[web 40]

In December 2012, Lama Jampa Ngodrup, a promoter of the practice of Dorje Shugden, apparently became "the outset Tibetan lama to exist appointed by the Chinese Regime to travel on an official trip abroad to requite Dharma teachings."[spider web 41]

Co-ordinate to propaganda observers, "the de-facto ban issued by the 14th Dalai Lama has generated considerable social tension and division in the diaspora, as well equally in Tibetan society within China, leading the Chinese government to consider the Dorje Shugden controversy an important forepart for undermining what it says are efforts promoted by the 14th Dalai Lama aimed at destabilizing China. The religious hostility has been fed by considerable propaganda and counterpropaganda efforts during the last two decades … Significantly sensitive are the methodical efforts of the exiled government and its supporting NGOs to silence opposing voices in the controversy, using systematic defamation and coercive methods, including the use of modern disinformation means like coordinated troll campaigns on social media."[spider web 42]

[edit]

In 2015, Reuters printed allegations that the anti-Dalai Lama Shugden protest campaigns were funded and manipulated by the Chinese Communist Party in lodge to discredit the Dalai Lama and the and then-called "Dalai clique".[51]

On March 10, 2016, the International Shugden Customs suddenly suspended all operations. Its website was closed down leaving merely the following message: "A Special Announcement: The Directors of the International Shugden Customs previously announced that from 1 Dec 2015 they had decided to completely stop organising demonstrations against the Dalai Lama. Now, from the 10th March 2016 the International Shugden Community itself will dissolve, including its websites. May everybody be happy. Len Foley, Representative of the International Shugden Customs." They added, "We are candidature for an terminate to the discrimination confronting the people of our faith that the Dalai Lama has created"[52]

Tsem Tulku Rinpoche on cease of ban [edit]

Tsem Tulku Rinpoche, ordained at age 22 by the 14th Dalai Lama, stood against the position of the Central Tibetan Administration in the Dorje Shugden controversy,[53] and congenital the world's largest Dorje Shugden statue.[54]

In February 2018, Tsem Rinpoche wrote:[55]

[The Dorje Shugden] ban was formalised and made official with the passing of three resolutions in the Tibetan Parliament which stated conspicuously the Tibetan leadership'south reasons for discouraging and banning the practice...Dorje Shugden practitioners continue to be abused, belittled, ostracised and violently discriminated confronting. They are denied the treatment at clinics and hospitals in the Tibetan settlements, barred from shops and restaurants, and forbidden from holding whatsoever position in the Tibetan civil service. Their children are blacklisted and bullied at school. Shugden practitioners are shunned by their family and relatives; in the customs, they are treated equally pariahs.

In April 2019, he penned an article titled Dalai Lama Says We Can Do Dorje Shugden Finally!.[56] In information technology he states, "His Holiness the Dalai Lama has compassionately shown a change in approach to the Dorje Shugden situation, and nosotros are grateful for this...The gravity and levity of His Holiness the Dalai Lama'south announcements is very, very deep and too transcends everything." Rinpoche points to a 2016 video showing comments made by the Dalai Lama, besides as an article in Phayul.com from the same year,[57] and an article on the Dalai Lama'south website,[58] all of which he summarized thusly:

These are the things His Holiness the Dalai Lama has said recently:

  • His Holiness has said that Dorje Shugden does not impairment him
  • Since it does not damage him, it does not harm the Tibetan cause because the Dalai Lama is the upholder of the Tibetan cause
  • His Holiness the Dalai Lama said we can practise Dorje Shugden
  • His Holiness the Dalai Lama fifty-fifty said where we tin can get if we want to rely on Dorje Shugden, when he tells the audience that at that place are monasteries adjacent to Gaden and Sera that practise Dorje Shugden (Shar Gaden Monastery and Serpom Monastery)[56]

Come across also [edit]

  • Tibetan Buddhism
  • Gelug
  • New Kadampa Tradition

Notes [edit]

  1. ^ David Kay: "A central chemical element of Phabongkha Rinpoche's outlook was the cult of the protective deity Dorje Shugden, which he married to the idea of Gelug exclusivism and employed against other traditions every bit well as confronting those within the Gelug who had eclectic tendencies."[iii]
  2. ^ Georges Dreyfus: "For Pa-bong-ka, particularly at the end of his life, 1 of the master functions of Gyel-chen Dor-je Shuk-den equally Ge-luk protector is the use of violent means (the adamantine strength) to protect the Ge-luk tradition [...] This passage clearly presents the goal of the propitiation of Shuk-den equally the protection of the Ge-luk tradition through fierce means, even including the killing of its enemies [...] Pa-bell-ka takes the references to eliminating the enemies of the Ge-luk tradition every bit more than than stylistic conventions or usual ritual incantations. It may concern the elimination of actual people by the protector."[web two]
  3. ^ David Kay: "A key element of Phabongkha Rinpoche's outlook was the cult of the protective deity Dorje Shugden, which he married to the idea of Gelug exclusivism and employed against other traditions every bit well every bit against those inside the Gelug who had eclectic tendencies."[3]
  4. ^ Georges Dreyfus: "For Pa-bong-ka, particularly at the end of his life, i of the chief functions of Gyel-chen Dor-je Shuk-den as Ge-luk protector is the use of violent means (the adamantine forcefulness) to protect the Ge-luk tradition [...] This passage clearly presents the goal of the propitiation of Shuk-den every bit the protection of the Ge-luk tradition through trigger-happy means, even including the killing of its enemies [...] Pa-bell-ka takes the references to eliminating the enemies of the Ge-luk tradition as more than stylistic conventions or usual ritual incantations. It may concern the elimination of actual people by the protector."[web ii]
  5. ^ David Kay: "It seems that during the 1940s, supporters of Phabongkha began to proclaim the fulfilment of this tradition and to maintain that the Tibetan government should turn its allegiance away from Pehar, the state protector, to Dorje Shugden. The side by side phase in the status elevation procedure was Phabongkha'due south claim that Dorje Shugden had at present replaced the traditional supramundane protectors of the Gelug tradition such every bit Mahakala, Vaisravana and, nigh specifically, Kalarupa ('the Dharma-Male monarch'), the main protector of the Gelug who, it is believed, was bound to an oath by Tsong Khapa himself.""[eight]
  6. ^ George Dreyfus: "These descriptions accept been controversial. Traditionally, the Ge-luk tradition has been protected by the Dharma-king (dam can chos rgyal), the supra-mundane deity jump to an oath given to Dzong-ka-ba, the founder of the tradition. The tradition also speaks of 3 main protectors adapted to the three scopes of practise described in the Stages of the Path (skyes bu gsum gyi srung ma): Mahakala for the person of keen scope, Vaibravala for the person of middling scope, and the Dharma-king for the person of pocket-sized telescopic. By describing Shuk-den as "the protector of the tradition of the victorious lord Manjushri", Pa-bong-ka suggests that he is the protector of the Ge-luk tradition, replacing the protectors appointed by Dzong-ka-ba himself. This impression is confirmed by one of the stories that Shuk-den'due south partisans use to justify their claim. Co-ordinate to this story, the Dharma-rex has left this world to retire in the pure land of Tushita having entrusted the protection of the Ge-luk tradition to Shuk-den. Thus, Shuk-den has go the principal Ge-luk protector replacing the traditional supra-mundane protectors of the Ge-luk tradition, indeed a spectacular promotion in the pantheon of the tradition[web two]
  7. ^ Raimondo Bultrini: "Just non everyone agreed with the decision to hold that ritual in the monastery dedicated to the guardian deity of the Dalai Lamas and the Tibetan government. Among these was the Abbot of Drepung Monastery, who immediately consulted Nechung, the State Oracle. The Oracle'south silence was more than explicit than a m words. At that place could not be two protectors nether the aforementioned roof, wrote the abbot to His Holiness, the Thirteenth Dalai Lama. A month had gone by since Phabongka Rinpoche had conferred the initiation at Drepung. From that day the practice of the gyalpo spread like oil on water among the young students in the colleges. The Dalai Lama, aware of the risk of open up conflict, decided to take Phabongka formally rebuked by a government functionary. Then he wrote to him personally, revealing how disconcerted he was past his behavior. A few days went by, and a messenger brought Phabongka'due south response to the Potala, with a gold coin and a white kata. Phabongka apologized, proverb information technology was his fault alone and that he had zip to add in his defence: "What I have done is unjustifiable and in the hereafter, as yous accept asked of me, I shall take your instructions to heart. I ask your forgiveness for what I accept washed and written." The Dalai Lama responded to Phabongka's apology with a second letter, which did not entirely mask his displeasure: "There is much to exist said about your words and deeds, in both in logistical and doctrinal terms, but I practise non want to keep on this subject. Concerning your references to the practice of the refuge, first of all you are propitiating Shugden equally a protector. And since these students now accept a connexion with you, the practice has notably spread at Drepung. Since the monastery was first founded past Jamyang Choejey, Nechung has been designated as guardian and protector of Drepung, and his oracle has expressed his peachy dissatisfaction to the abbot on several occasions, saying that appeasing Shugden has accelerated the degeneration of the Buddha'southward instruction. This is the root of the problem. In particular, your search for the back up of a worldly guardian to ensure benefits in this life is contrary to the principle of the taking of refuge. Therefore, information technology is contradictory to affirm, as you exercise "from the bottom of your middle", that what happened is only the fruit of your "confusion and ignorance", and that you were not aware of having "followed a wrongful path and led others onto it." Phabongka replied with apparent humility: "You lot accept asked me why I am interested in this protector. I must explain that, co-ordinate to my erstwhile female parent, Shugden was a guardian for my family from the offset, and that is why I accept honored him. But now I want to say that I have repented and I have understood my mistake. I shall perform purification and promise with all my eye that in the future I will avoid propitiating, praying to, and making daily offerings [to Shugden]. I admit to all the errors I accept made, disturbing Nechung and contradicting the principle of the refuge, and I beg you, in your slap-up heartfelt compassion, to forgive me and purify my actions."[11]
  8. ^ Raimondo Bultrini: Phabongka said "I shall perform purification and promise with all my centre that in the future I will avert propitiating, praying to, and making daily offerings to Shugden. I admit to all the errors I have made, agonizing Nechung and contradicting the principle of the refuge, and I beg yous, in your peachy heartfelt pity, to forgive me and purify my actions."[11]
  9. ^ Raimondo bultrini: HHDL states "The previous Dudjom Rinpoche, one of the bang-up Nyingmapa masters, once told me that Shugden was negative for the Tibetan government."[eleven]
  10. ^ a b David Kay: "Ling Rinpoche, who was from Drepung monastery, was non a devotee of Dorje Shugden, and at the fourth dimension of the dispute he naturally sided with the Dalai Lama."[20]
  11. ^ a b Raimondo Bultrini: HHDL states "That same day, when I told my senior tutor Ling Rinpoche, he confessed he was very happy, since he always had harbored doubts regarding the practice. He told me it certainly was the right decision...Ling Rinpoche raised a doubt with Phabongka that was shared by many others. "If we at Drepung start to worship Shugden, isn't at that place a hazard of a disharmonize between the two that could bring us harm? Nechung volition not be happy", he said."[20]
  12. ^ Robert Thurman: "In the belatedly 80s', when certain private lamas began to proselytize its cult, inducting even Western practitioners new to Buddhism, especially in England, he took the stride of asking such persons to refrain from attending his initiations and associated avant-garde teachings, on the grounds that they were not following his advice and and then should not have him equally their teacher."[21]
  13. ^ Raimondo Bultrini: "He wrote back a few days afterwards, attaching some confidential information on Ganchen Tulku and "Nga lama" Kundeling. In March 1998, shortly subsequently nosotros met, these two men were in Kathmandu, Nepal, with other Shugden followers and a fellow member of the Communist Political party of the Democratic Region of Tibet, Gungthang Ngodup, who had come up especially from Lhasa. A few days afterwards, wrote Manager Ngodup, an adviser from the Chinese embassy in Nepal, one "Mr. Wang", visited Ganchen'southward house. Equally far as he could determine, the discussion revolved around the blazon of collaboration to be established betwixt the Shugden followers and the Chinese authorities, including possible financial back up. In Dec of the same year, as reported past the Indian Express and the Tribune, the under-secretary of the Chinese diplomatic mission in Delhi, Zhao Hongang, went to the Ganden Monastery in India, accompanied by a devotee from Bylakuppe, Thupten Kunsang, and a monk who had arrived from Sera Mey. In July 1999, also in Kathmandu, other meetings were held betwixt pro-Shugden activists and Chinese representatives. This fourth dimension, "Mr. Wang" met with Chimi Tsering and other directors of the Delhi "Shugden Society", Lobsang Gyaltsen, Konchok Gyaltsen, Gelek Gyatso, and Soepa Tokhmey, the society's treasurer. Subsequently the final meeting, a letter was drafted to be presented to the United Forepart Department of the Communist Party to inquire for aid in countering those discriminating against Shugden practitioners in Bharat…. In January 2000, afterwards the meeting in Kathmandu between representatives of the cult and the Chinese emissaries, the Nepal National Dorje Shugden Gild was born, with an part and a full-time staff of 3, paid—according to the Dharamsala Security Services—with Communist Political party funds funneled through the Chinese embassy. Ganchen Tulku was on the Commission of Consultants. ….Despite the formal denials of the cult'due south practitioners, the common strategy of the Chinese authorities by now was obvious. In 2001 the Chinese ambassador was guest of laurels at "The Millennium Conference on Human Rights" organized by the Shugden Devotees Religious and Charitable Guild of Delhi and held March xx–22 at the most prestigious venue in the Indian capital, the India International Heart. If the reports of the pro-Shugden convention financed by the embassy were only "rumor" spread by Globe Tibetan News, the ambassador'due south presence at the Millennium Conference was difficult to reconcile with his routine duties as a diplomat."[xi]

References [edit]

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  2. ^ a b c Kay 2004.
  3. ^ a b c d eastward f one thousand Kay 2004, p. 43.
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  6. ^ a b c Kay 2004, p. 47.
  7. ^ Schaik 2011, p. 129.
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  9. ^ Watt 2013.
  10. ^ Schaik 2011, p. 165-169.
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  53. ^ Shugden acolytes decry ostracism within Buddhist ranks, Huffington Post
  54. ^ Largest Dorje Shugden in the world, Tsem Rinpoche Official Website
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  56. ^ a b Thubten, Tsem. "Dalai Lama Says Nosotros Tin Practise Dorje Shugden Finally!". Tsem Rinpoche dot com . Retrieved 20 June 2020.
  57. ^ Dharpo, Tenzin. "Dalai Lama wraps up teachings in France". Phayul.com. Archived from the original on 2016-09-20. Retrieved 19 June 2020.
  58. ^ "Avalokiteshvara Empowerment and Public Talk". Dalai Lama dot com . Retrieved 19 June 2020.

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  26. ^ Fundamental Tibetan Assistants (2014), Updated: Listing of Dolgyal followers who protested confronting His Holiness the Dalai Lama in US and Europe
  27. ^ Cardinal Tibetan Assistants (2014), List of Dolgyal followers who protested against His Holiness the Dalai Lama in US and Europe (Updated)
  28. ^ "Announcement concerning the demonstrations against His Holiness the Dalai Lama". Archived from the original on 22 December 2014. Retrieved 12 December 2014.
  29. ^ His Holiness the Dalai Lama's Advice Concerning Dolgyal (Shugden)
  30. ^ The Dalai Lama on Sectarianism, Religious Freedom and the Shugden Upshot, Madison, Wisconsin, July, 2008, retrieved 03/11/2014.
  31. ^ Kashag'due south Statement Concerning Dolgyal
  32. ^ The Assembly of Tibetan People's Deputies' Resolutions
  33. ^ Resolution Passed by the Tibetan Youth Congress (1997)
  34. ^ Dreyfus, Georges (October 2005). "Are We Prisoners of Shangrila? The Shukden Thing and Buddhist Modernism". Journal of the International Association of Tibetan Studies. ane: 21.
  35. ^ Altitude from Dalai Lama protests amongst differing opinions, May 8th, 2014, http://theforeigner.no/pages/news/distance-from-dalai-lama-protests-amongst-differing-opinions/ Archived 2014-10-17 at the Wayback Auto
  36. ^ a b Tibet scholar denies making Time magazine Shugden comment Archived 2014-03-16 at the Wayback Machine, 2008-07-23, retrieved 2009-10-31.
  37. ^ Lague, David. Mooney, Paul. and Lim, Benjamin Kang. (21 December 2015). "The Long Arm of China Part 4". Reuters. Retrieved 21 December 2015.
  38. ^ "Three times as many Buddhists equally Communists in China: Dalai Lama'south Tibet wish may require rapprochement with former adversaries" HuffPost.
  39. ^ "Statement by the CTA on Shugden/Dholgyal followers from Tibet". Cardinal Tibetan Administration (tibet.net). the Cardinal Tibetan Administration. 7 October 2007. Retrieved 9 September 2013.
  40. ^ Gopal Puri (10 July 2013). "Rift among Tibetans riddles security agencies' chore". The Times of India. Archived from the original on 16 July 2013. Retrieved 9 September 2013.
  41. ^ Mar Nee (25 January 2013). "The First Lama That China Sent Away". Dorje Shugden . Retrieved 9 September 2013.
  42. ^ If Marco Polo were alive today, what tales would he tell most China and Tibet? Modern Affairs

External links [edit]

Academic

  • Bookish Research regarding Shugden Controversy & New Kadampa Tradition
  • Williams, Paul (1996). "A quick annotation on Dorje Shugden (rDo rje shugs ldan)". The Middle Way. 71 (two). Retrieved 2013-12-20 .

History

  • Dodin, Thierry (eight May 2014). "The Dorje Shugden Conflict". Michael Jaeckel. Retrieved 12 May 2014.
  • Gardner, Alexander (4 June 2013). "Treasury of Lives: Dorje Shugden". The Tricycle Foundation. Retrieved 27 April 2014.
  • Georges Dreyfus. "The Shugden affair: Origins of a Controversy (Part I)". Archived from the original on 2013-xi-03.
  • Georges Dreyfus. "The Shugden thing: Origins of a Controversy (Part Two)". Archived from the original on 2016-12-11.

Protests

  • Barnett, Robert (12 December 2014). "Protests confronting the Dalai Lama over Dorje Shugden". Michael Jaeckel. Retrieved 12 Dec 2014.

Pro Dalai Lama

  • Official Web Television set Station of the Fundamental Tibetan Administration – includes BBC documentary "An Unholy Row" and Second Shugden Documentary filmed by Swiss Television receiver in 1998
  • Drove of Advice Regarding Shugden by the FPMT
  • The Central Tibetan Administration on "Dolgyal (Shugden)"
  • Tibetan Buddhism in the West - Dorje Shugden
Pro-Shugden
  • Website of the New Kadampa Tradition
  • Dorje Shugden and Dalai Lama – Spreading Dharma Together

ortizcuslichavy.blogspot.com

Source: https://en.wikipedia.org/wiki/Dorje_Shugden_controversy

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