The opinion piece below was sent to dorjeshugden.com for publication. We accept submissions from the public, please send in your articles to ds@dorjeshugden.com.
 

By: Shashi Kei

It is now 25 years since religious persecution of Dorje Shugden believers began, spearheaded by the Central Tibetan Administration (CTA). The fallout of the Dalai Lama and CTA’s religious ban significantly shaped Tibetan lives and forcibly altered the Tibetan Buddhist terrain globally over the last quarter of a century. Millions of lives were placed in jeopardy, the sanctity of Lama Tsongkhapa’s lineage was hurled into confusion and countless spiritual paths were derailed. And that is not counting the impact this rift has made on the collective Tibetan cause.

But now His Holiness the 14^th Dalai Lama has admitted that he was wrong and made it clear that this mistreatment of Shugden Buddhists is to stop.

After the flop, now the flip

The CTA’s religious persecution of Shugden Buddhists started in 1996 and intensified in 2008. Dorje Shugden practitioners were classified as “enemies of the State”; “anti-Dalai Lama”; “anti-Dharma”; “Chinese spies/sympathizers; “demon worshippers” and other similar characterizations.

Yet, the CTA’s propaganda and persecutions failed to completely root out the practice of Dorje Shugden. It was after all, a well-regarded practice, central to the Gelug lineage. Even the 14^th Dalai Lama had revered this deity, as did his past incarnations, the Great Fifth Dalai Lama, the 11^th Dalai Lama and the most respected teachers of the 20^th century.

A period of relative quiet followed as Shugden Buddhists were driven underground and out of the CTA’s reach. And then the Dalai Lama did a turnaround.

The Dalai Lama addressed tens of thousands in his live teaching, during which he announced that mistreatment of Shugden Buddhists is to stop.

During the Dalai Lama’s Saka Dawa teaching on May 26 this year, he unexpectedly drew attention to the Dorje Shugden issue, a highly sensitive subject that has been a major fault line for violent conflicts. But this time, the Dalai Lama’s message was a contradiction of a stance that he and the CTA had mandated.

Quoting passages from the Bodhisattvacharyavatara (The Bodhisattva’s Way of Life) the Dalai Lama said that regardless of how anyone felt about Dorje Shugden and his practice, any animosity towards the deity was patently wrong. The Tibetan god-king inferred that it is against the code of a Bodhisattva to feel any anger towards the Protector. And in addition, he said it is our own anger and mental defilements that we should examine instead of directing our resentment towards others.

VIDEO: Dalai Lama says Dorje Shugden is an object of compassion (May 26, 2021)

But that wasn’t all.

One week later on June 2, 2021, during another teaching on Je Tsongkhapa’s Destiny Fulfilled (Tog jö dün leg ma), the Dalai Lama, for the first time since he imposed a ban on the practice of Dorje Shugden, admitted that it was a mistake to have discriminated against Dorje Shugden.

This is a very different language and tone to that which the Tibetan leadership employed when they wilfully acted to incite hatred against Dorje Shugden and adherents of his practice. As a result, it was regarded as ‘un-Tibetan’ and ‘un-Buddhist’ if you were not hostile to Shugden Buddhists. So government officials and ambitious monks made it a point to grandstand their contempt of this sacred practice as hating Dorje Shugden became a rapid career path in Tibetan political and monastic quarters.

VIDEO: Dalai Lama says its wrong to reject Dorje Shugden (June 2, 2021)

Skilfully undoing a mistake

The Dalai Lama’s reversal of attitude towards Dorje Shugden is not entirely new. In January 2020, after almost 24 years of labelling Dorje Shugden as an enemy of the Tibetan people, the Dalai Lama signalled a softening of heart towards the Protector. While in the past the Dalai Lama had categorically forbidden the practice of Dorje Shugden under any circumstances, on that occasion, he actually endorsed the worship of Dorje Shugden but only as a birth deity or a land deity.

It was terminology but in effect, what the Dalai Lama said destroyed the CTA’s justification for denying Shugden Buddhists their constitutional right to freedom of religion. The old justification was that the practice of Dorje Shugden [in any form] threatened the Dalai Lama’s life and caused the failure of Tibetan efforts to regain their country.

Dorje Shugden lamas and monks were treated as criminals to be hunted down and harassed.

Still, the ban on Dorje Shugden practice persisted on its very dangerous and damaging course.

Damaging because it undermined the Tibetan Constitution that guaranteed, amongst other things, religious freedom. Damaging because it undermined the sanctity of Tibetan Buddhism by making a mockery of four centuries of old masters and sages who had upheld the Dorje Shugden practice, including H.H. Pabongka Dechen Nyingpo and H.H. Trijang Dorje Chang. Damaging because it splintered an already small and weak community of people at a time when they should be harmonized in focused efforts to regain their country. Damaging because it created an irreparable schism within the Tibetan monastic community, a split which played out globally wherever there were Tibetan Buddhist adherents. Damaging because it went against the most basic Buddhist principles.

Buddha or demon?

For the last 25 years, debates raged between Shugden Buddhists who regard Dorje Shugden as an emanation of the Wisdom Buddha Manjushri and those who oppose the practice. Detractors argued that the deity was a demon who arose from the death of a monk with broken vows.

Many were caught up in an intriguing web of arguments haphazardly weaved by pseudo-intellectuals, self-proclaimed Tibetan Buddhist experts and sycophants failing to see a real or complete picture.

In fact, it is simple enough a subject.

From the perspective of a constitutional democracy which the CTA claims to be, its persecution of Shugden Buddhists is unlawful and a breach of human rights. Simply put, it is not the business of a democratic government to decide which religion is legitimate and which is not. It is the business of the government to guarantee the freedom of religion which the CTA failed to do.

All Shugden worshippers were denied livelihood. Even the monks were not spared. Pictured here is the infamous ‘yellow stick’ incident where monks were forced to break with their practice of Dorje Shugden or be expelled.

And now, from the perspective of the Buddhist religion, the Dalai Lama has made it clear that whoever Dorje Shugden is, should not be of concern if you are a true practitioner of the Buddhadharma. In fact as the Dalai Lama pointed out, in the practice of Bodhicitta, there is even an obligation to regard all beings as ‘important guests’.

The argument is even simpler when approached from the perspective of common sense. If one does not believe in the sacredness of Dorje Shugden, then one can simply choose not to pray to the deity. It is this simple logic that has kept the world with its myriad religions and beliefs in a relatively peaceful state.

There has never been any proper justification to persecute Shugden Buddhists at all. So, those who took up arms against Dorje Shugden on the basis of ‘because the Dalai Lama said so’, should now stop their bullying of Shugden Buddhists, because the Dalai Lama has indeed said so.

Is this the end of the Shugden ban?

Sadly, it is unlikely to be the case.

Even today after the Dalai Lama has clearly said that it is wrong to discriminate against Dorje Shugden, the CTA’s official website still carries a section dedicated to stoking hatred against Dorje Shugden people. Click to enlarge.

The CTA’s absurd reasoning and conduct in support of an unlawful religious ban has made it a laughing stock amongst educated Tibetans and global political observers. They see that behind the CTA’s democratic and progressive facade is an out-of-date administration that still resorts to fables and superstitions instead of applying common sense when it comes to governance.

While it was the Dalai Lama who initiated the ban on the Dorje Shugden practice, the unrest served the CTA officials well. It has been far easier to keep fanning hatred against Dorje Shugden than to attend to urgent business such as providing adequately for a depleting Tibetan exile population or seeking to engage China in meaningful dialogue. That would have been a wiser strategy than for the CTA to avail themselves as pawns in attempts to curb China’s rise. Unfortunately, provoking anti-Shugden sentiment, antagonizing China and engaging in political skulduggery with Penpa Tsering were Lobsang Sangay’s predominant duties during his tenure as President of the CTA.

The CTA made it a policy to promote animosity towards Dorje Shugden and it was given equal if not more weight than the Tibetan Cause. However, when the Dalai Lama endorsed the practice of Dorje Shugden as a birth deity or land deity, the CTA felt pressured to remove this prominent link. Click to enlarge.

However, when the Dalai Lama endorsed the practice of Dorje Shugden as a birth deity or land deity, the CTA came under pressure to remove a prominent banner on their official website. That banner led to a page dedicated to encouraging the Tibetan people, government offices, local businesses and supporters of the Tibetan cause to keep up the witch hunt against Shugden Buddhists. That page is still present today although not as conspicuous now. And bullying of Shugden Buddhists continues to persist globally with supporters thinking that such behavior is sanctioned by the Dalai Lama.

Whether the CTA removes that toxic anti-Shugden page altogether is now an important barometer of how much they truly revere the Dalai Lama. It would be a contradiction for the Dalai Lama to counsel compassion towards Dorje Shugden followers while the CTA surreptitiously continues to encourage ongoing persecution.

How well will the CTA and the Tibetan people take to this new directive on Dorje Shugden by the Dalai Lama? It’s difficult to tell. A worrying hint is in the way the Tibetan translator completely omitted the part of the Dalai Lama’s teaching when he said:

I have enforced a ban concerning Shugden. But when I reflect on [Shantideva's first verse] now, he is simply someone to be loved, someone with whom we should unconditionally practice loving kindness and compassion. If I distance myself from him giving some tiny reasons like “he is someone who harms the teachings”; most likely this is a mistake.

It is a serious omission because non-Tibetan speakers would have missed the part where the Dalai Lama clearly alluded that the ban on Dorje Shugden was a mistake. 
The question is, was it a wilful omission?



VIDEO: The English translator omitted the Dalai Lama’s advice on Dorje Shugden (June 2, 2021)

With the Tibetan leadership and their coterie, anything is possible and we have seen time and time again how crafty and manipulative they can be. One apt example of this is taking place right now.

Even as the Dalai Lama preaches compassion for all sentient beings including Dorje Shugden followers, the CTA has refused assistance to Shugden monasteries to procure badly-needed COVID vaccines for the monks. So, behind all the compassion rhetoric, nothing much has changed at all. The CTA just got better and more subtle in their persecution of those they label to be enemies. And this is happening at a time when world governments have seen the necessity to put all differences aside to tackle a pandemic that threatens all humanity. But not the CTA.

So what now?

The Dalai Lama’s intention to end the Shugden conflict is clear. He chose Saka Dawa to state his new stance on the Shugden issue. It was an occasion where the Dalai Lama knew he would be speaking to the very people who could put into effect an end to this poisoned chapter of modern Tibetan Buddhist history — the Gaden Tripa, the Sharpa Choje and other senior monks and government officials. And to be sure his message was clearly received, the Dalai Lama repeated his intention to end Shugden persecutions in his June 2, 2021 teachings, this time acknowledging that it was wrong to have discriminated against Dorje Shugden.

During the teachings, the Dalai Lama addressed eminent masters including (from top left, clockwise): His Holiness Gaden Tri Rinpoche Lobsang Tenzin, H.E. Sharpa Choje Rinpoche Lobsang Dorje, H.E. Gyuto Khenpo Gangkar Rinpoche and H.E. Jampa Choje Gosog Rinpoche Ngawang Sungrab Gelek

Understandably it is difficult for the Tibetan leadership to abruptly reverse a religious ban that they cannot afford to openly acknowledge. And it would require some time to turn a collective psyche that has been cultivated over a quarter of a century. But clearly the Dalai Lama’s advice is exactly to do just that. And all Tibetans, Shugden and non-Shugden people alike, have always held the Dalai Lama close to their hearts.

So perhaps the wisest thing for everyone to do, regardless of which side of the now-defunct divide they stand on, is to move forward. Those who have been victims of this dark period in Tibetan exile history need not keep reliving the past, and those who have felt obliged to carry the heavy burden of hating fellow Tibetan Buddhists because of “tiny reasons” (as the Dalai Lama put it) can finally drop this taxing load.

The new CTA President Penpa Tsering now has a golden opportunity to formally wipe out an ugly mistake and bring the people together again. It would be a serious misstep for Penpa Tsering to follow his predecessor’s fatal legacy of human rights breaches. After all, the dark period of CTA politics when one’s political survival necessitated toeing the line on the Shugden issue is now over.

We hope, for the sake of all Tibetan people and all Tibetan Buddhists, that the Dalai Lama’s words are heeded. In remembering the Dalai Lama’s recent teachings, may all beings be invited as precious guests to Sugatahood and may we act to ensure temporal happiness for all sentient beings.

Videos in Chinese [中文视频]

达赖喇嘛《三主要道》的开示

达赖喇嘛《证道歌》的开示

Video with Mongolian subtitle

The opinion piece below was sent to dorjeshugden.com for publication. We accept submissions from the public, please send in your articles to ds@dorjeshugden.com.
 

By: Shashi Kei

During a teaching in January this year, the Dalai Lama very casually overturned the ban on the practice of Dorje Shugden which he had instigated over twenty-three years ago. It was easy to miss the significance of what he said because of the incidental manner in which the Dalai Lama addressed the subject. However, to those attuned to the subtleties of the Dalai Lama’s manner of speaking, it was clear that the campaign which the Tibetan leadership had unleashed against Shugden Buddhists was at an end.

When the Dalai Lama decided to smother the practice of the Dharma Protector Dorje Shugden, he was well aware of the power of his words over the Tibetan people. They regard him as a Buddha and every word he utters, even mere suggestions, are taken as decrees. And so, in 1996 when the Dalai Lama gave what he termed an ‘advice’ against the practice of the Dharmapala Dorje Shugden, the Tibetan exile government known as the Central Tibetan Administration (CTA) immediately took aggressive measures that culminated in laws condemning the religious practice as a “crime against humanity”.

Dorje Shugden on Tibet.net: The Assembly of Tibetan People’s Deputies’ Resolutions (June 1996). Click to enlarge.

A prominent section of the CTA’s official website was dedicated to condemning Shugden Buddhists, indicating that it was official policy to oppose the belief. Within that section, the CTA posted anti-Dorje Shugden Parliamentary Resolutions, government notices and a slew of articles that demonized the deity. Even the failure of the Tibetan people to regain their homeland was attributed to the practice of Dorje Shugden. To further spur the Tibetan people to turn against the ancient practice, the Dalai Lama claimed that worshipping Dorje Shugden would shorten his life. Ironically, the same website boasted of the CTA’s democratic values and its guarantee of religious freedom for all Tibetan people.

The Dalai Lama’s global influence meant that the campaign against Shugden believers extended well beyond the Tibetan exile community in India. Non-Tibetan Dalai Lama supporters joined in the anti-Shugden sentiment in the mistaken belief that the Dalai Lama was the most competent Buddhist monk in the world and, therefore, uniquely qualified to endorse or discredit the validity of any Buddhist practice. Others fell for the CTA’s ruse that framed the Shugden practice as a political ploy of the Chinese government aimed at undermining the Dalai Lama. It was a sly but extremely effective scheme.

In short, the Dalai Lama and the CTA painted the Dorje Shugden practice as categorically evil and to be avoided at all costs. There was no misunderstanding about this – the Dalai Lama repeatedly reminded the Tibetan people of how the practice would harm him and ruin their chances of regaining their country. Scores of sycophantic pro-Dalai Lama writers and monks ranted about how evil Dorje Shugden was. Some, like the FPMT’s Dagri Rinpoche (who has been arrested by Indian police and is now under investigation for decades of sexual harassment against nuns and female practitioners), made a grandstanding show of support for the Dalai Lama by leading powerful rituals to supposedly kill this ‘demon’. Under the directive of the Dalai Lama, Shugden-worshipping monks were expelled from their monasteries. This sentiment dominated the Tibetan socio-political landscape from the mid-1990s when the Dalai Lama’s campaign against Dorje Shugden started.

So, it came as a complete surprise when the Dalai Lama casually remarked in his January 2020 teaching that it was fine to worship Dorje Shugden as a birth deity (kye lha) or a land god (yul lha). Although the Dalai Lama persisted in questioning the historic status of Dorje Shugden as the Protector of Lama Tsongkapa’s lineage, his consent for the worship of the deity was a drastic reversal of official Tibetan policy that had stood for over two decades. The Dalai Lama had just ended a ban on the practice of Dorje Shugden that the Tibetan leadership had pursued aggressively since 1996.

Some have suggested that the Dalai Lama made an error and did not, in fact, intend to lift the prohibition on Dorje Shugden. However, there were three other hints to indicate that the Tibetan leader’s attitude towards Dorje Shugden has actually changed:

1. The Dalai Lama raised the subject on his own. There were no new developments on the Dorje Shugden front that made it necessary for him to address this very sensitive issue. Nor was his mention of Dorje Shugden in response to questions about the subject. So, it is clear that the Dalai Lama intended to convey a point specifically with regard to the Shugden issue.
2. The Dalai Lama referred to the deity by the proper name, ‘Dorje Shugden’, which means ‘the adamantine force that protects the Gelug’. For over twenty-three years, the Dalai Lama had called the deity by the derogatory name ‘Dolgyal’, which translates to ‘angry spirit of the river Dol’. By addressing the deity respectfully on this occasion, the Dalai Lama signaled that it is time to stop disparaging Dorje Shugden.
3. The Dalai Lama’s tone was amiable and gentle when he spoke about Dorje Shugden. This, too, was a departure from the scathing, derisive manner which the Dalai Lama had previously employed to refer to ‘Dolgyal’ whenever he wanted to perpetuate public animosity against Dorje Shugden.

The prominent ‘Dolgyal’ banner on the Tibetan government’s official website has been removed since the Dalai Lama announced that it is acceptable for Dorje Shugden to be worshiped. Whilst the section that condemns Dorje Shugden still exists, it has been discreetly moved to an inconspicuous section. Click to enlarge.

We must remember that the Dalai Lama is a master politician and an eloquent orator. He is deliberate in his actions and extremely masterful in his ability to move an audience with mere words. Without any military or economic might to speak of, the Dalai Lama has been able to keep world leaders and citizens focused on the Tibetan issue for over sixty years and tip the balance against China, an extremely powerful rising force. A grandmaster such as the Dalai Lama would not carelessly and accidentally revoke a ban on a supposedly evil activity that harms the Tibetan cause, puts his own life at peril and jeopardizes the sanctity of the Buddhist religion.

Perhaps the best evidence that the Dalai Lama intended to end the persecution of Shugden believers is the sudden disappearance of the prominent ‘Dolgyal’ banner on the CTA’s website. That banner served as an ongoing official warning for Tibetans to not practice Dorje Shugden and to not associate with Shugden Buddhists. The simultaneous disappearance of the banner indicates that the Dalai Lama’s words were no mistake.

Given the seriousness of the Dorje Shugden ban, the large number of lives it affected, and the seismic consequences it had on the Tibetan Buddhist community worldwide, one would have expected the Tibetan leadership to make a very public announcement about this drastic change of stance on such an important issue. However, this is not the Tibetan way, especially when it comes to the 14^th Dalai Lama.

It is not in the 14^th Dalai Lama’s nature to admit that he has made a mistake. There have been many instances that attest to this. One clear case was the Dalai Lama’s overreach of his authority to endorse Ogyen Trinley Dorje as the 17^th Karmapa, overriding the protocol of the Karma Kagyu sect. It was not the Dalai Lama’s right to interfere in the spiritual affairs of the Karma Kagyu, whose tradition precedes the Dalai Lama line.

His Holiness the 14^th Shamarpa who pointed out the Dalai Lama’s error in meddling with the recognition of the 17^th Karmapa. Click to enlarge.

The 14^th Shamarpa Mipham Chokyi Lodro, the second-highest ranking lama of the Karma Kagyu sect pointed out the Dalai Lama’s error, which had turned the Karma Kagyu on its head. The Dalai Lama should have acted immediately to correct his mistake after the Shamarpa pointed it out. It would have saved the Karma Kagyu from the carnage that it suffered for twenty-seven years as the result of the Dalai Lama’s unwarranted meddling. But the Dalai Lama did not. Instead, the Dalai Lama reportedly replied that he had already made the decision and could not withdraw his endorsement.

This episode indicates that it would be completely out of character for the Dalai Lama to publicly announce that he made a mistake with regards to Dorje Shugden. So, instead of officially overturning the Tibetan leadership’s ruling on the Shugden practice, the Dalai Lama suggested an exception to the ban on the worship of Dorje Shugden that renders the prohibition against the practice practically meaningless.

The classification of Dorje Shugden as kye lha or yul lha is a relatively insignificant detail. The list of gods and Buddhas in the Tibetan Buddhist pantheon is inexhaustible and covers lhas or gods who are often accepted as emanations of enlightened beings. The Great 5^th Dalai Lama wrote rituals popularizing the inclusion of worldly gods, including yul lhas in formal prayers. Lamas of all Tibetan Buddhist sects over the centuries did the same. So, to regard Dorje Shugden as a kye lha or yul lha is to restore the practice as an acceptable part of mainstream Tibetan Buddhism.

What could have led to this sudden, albeit rather coy, reversal? No one can say for sure. To do so would require insight into why the Dalai Lama implemented the ban to begin with. This is problematic because the Tibetan leadership has never actually presented any real evidence or sound reasons to justify its infringement on the religious freedom of Shugden Buddhists.

Over the decades, a number of postulations have emerged. The Dorje Shugden conflict has been said to be:

• A scheme of the Dalai Lama’s clique to consolidate power by forcing all the different Tibetan Buddhist schools to merge into a single one under the Dalai Lama, achieved by weakening opponents to the design;
• A strategy to distract the restless Tibetan refugee populace from focusing on the Tibetan leadership’s failure to deliver on decades of promises;
• A ploy to create chaos within the Tibet Autonomous Region (TAR) to gain bargaining power with the Chinese government;
• The machinations of rival sects jealous of Gelug supremacy and who had the ear of the Dalai Lama.

Click to enlarge

Whatever the Dalai Lama’s reasons were to suppress the Dorje Shugden practice, it appeared on the surface to be a success when it was actually a complete disaster. Outwardly, some Tibetans obeyed the Dalai Lama’s persecution of Shugden Buddhists because they believed in the absurd accusations. Most did so to avoid being accused of going against the Dalai Lama, which is typically hazardous. Then, there were those who seized the opportunity to curry favor with the Dalai Lama establishment by supporting the Shugden oppression. But behind closed doors, many Tibetans and confused supporters of the Tibetan cause were beginning to lose faith in him.

Gyalchen Dorje Shugden was, after all, a four-hundred-year-old practice advocated by the greatest luminaries and pandits of the Gelug and Sakya schools, including the Dalai Lama’s tutors. Also, regardless of how the Dalai Lama personally felt about the practice, isn’t the Tibetan leadership a democracy that upholds the basic principles of human rights, including the right to worship? If so, then the oppression of Shugden Buddhists’ rights go against the very essence of freedom and democracy.

Time became the most proficient interlocutor for the case against the Tibetan leadership’s campaign to eliminate the Dorje Shugden practice. The unpopular religious ban was tolerated because it was believed that doing away with Dorje Shugden would strengthen the Tibetan people’s efforts to regain their country. Instead, the Tibetan cause deteriorated even further as the Tibetan leadership became embroiled in a series of internal rivalries, corruption charges and sex scandals.

The Karmapa Trinley Thaye Dorje (left) whom the Tibetan leadership did not endorse and the Karmapa Ogyen Trinley Dorje (right) who is the Dalai Lama’s choice of Karmapa, in a show of unity, a subtle but firm message to the Tibetan government.

In the meantime, the Tibetan exile populace languished. Dwindling numbers in the refugee settlements indicate that most no longer believe in the Tibetan leadership’s ability to adequately provide for them, let alone take on the powerful Chinese government.

The Dalai Lama’s subtle reversal of the ban on the practice of Dorje Shugden may well be a silent acknowledgment that he made a mistake. Or, it could be the Dalai Lama’s attempt to curb the speed with which his power is diminishing. Besides countless failed promises to return the Tibetan people to their homeland and failure to provide the necessary economic infrastructure for exiled Tibetans to sustain meaningful livelihoods, the Dalai Lama also miscalculated the strength of his dominance, not only over his own Gelug sect but also over the other Tibetan Buddhist schools.

The 17^th Karmapa Ogyen Trinley Dorje, who was endorsed by the Dalai Lama, absconded and closed ranks with the rival Karmapa, Trinley Thaye Dorje, who was never acknowledged by the Dalai Lama and CTA. The coming together of the two Karma Kagyu leaders delivered a very firm message to Dharamsala – that the Karma Kagyu no longer accepts the Dalai Lama’s self-proclaimed authority over them. This is confirmed by their snub of the Dalai Lama in subsequent major religious ceremonies such as the recognition of Karmapa Trinley Thaye Dorje’s newborn son as the reincarnation of Shamarpa Mipham Chokyi Lodro, who had passed into clear light not long after his confrontation with the Dalai Lama. In the past sixty years, such an important event would only be regarded as having legitimacy if it carried the Dalai Lama’s seal of approval. This time, the Dalai Lama was not consulted and, in fact, not even invited to attend the ceremony.

Going against Nyingma tradition, Dudjom Rinpoche was appointed as the supreme head of the Nyingma sect. He was previously imprisoned by the Tibetan government for not toeing the Tibetan Government’s line.

Other Tibetan Buddhist schools appear to have also taken drastic steps to insulate themselves from any machinations of the Tibetan leadership. The Sakya sect made changes to its succession system. The Nyingmas announced that they would do away with the selection and appointment of a single spiritual leader to preside over the Nyingma sect. That, too, was a subtle but clear rejection of the Dalai Lama’s interference in Nyingma affairs. It was never a Nyingma tradition to have a single spiritual leader until the Dalai Lama appointed one during the period of exile.

The Dalai Lama’s new proclamation on the worship of Dorje Shugden may be lamentably late. Still, it is a welcome step and one that is necessary to heal the deep fracture that has afflicted the holy lineage of Je Tsongkapa. Today, the Gelug sect is still divided into two groups – one that embraces the worship of Dorje Shugden, and another group that condemns the deity as an anti-dharma entity. This division has severely damaged the credibility of the Gelug and confused countless spiritual seekers. Perhaps, it is now time for the Gelug to reconcile.

The opinion piece below was sent to dorjeshugden.com for publication. We accept submissions from the public, please send in your articles to ds@dorjeshugden.com.

Hate Crimes

When we consider how the earth’s resources are dwindling quickly, how wars have plagued mankind for centuries, how incurable diseases have become more virulent and how melting Arctic ice threatens to destroy vast habitable lands, we may begin to understand that there is more that binds human beings together than separates them. Humankind is fragile and increasingly so in such a dangerous climate, and there is now a desperate need for the people of the world to come together and try to turn things around. However, before we can even hope to fix the problems looming before us, there is one thing we must get command of – our mentality.

Everything we do is determined by our minds and thoughts, and therefore what shapes our thinking is something we must all watch, to ensure that it is the kind of thinking that leads to solving problems not creating new ones. There has never been a more important time in history to foster thoughts that promote solidarity and peace and the creation of an environment where reasoning, logic and rationality pervades. And the bedrock for this culture of reasoning and logic leading to peaceful coexistence, is ‘tolerance’.

Unfortunately, as progressive nations of the world gather to take steps that foster peaceful, inclusive societies, there are those who have chosen instead to cultivate extremism. One example of this is how the Russian people seem to have become more intolerant towards gays and lesbians. A recent news piece published by an online site for the LBGTI community reported that nearly half of Russians polled said that the Russian authorities should take steps to ‘exterminate the phenomenon’ of gay people in the community, meaning to say that the Russian authorities should persecute people with ‘untraditional’ sexual orientations. The same news report revealed that the percentage of people who did not care about other people’s sexual orientation has dropped from 10 years ago; and at the same time there is an increase in the percentage of those who regard members of the LBGTI community dangerous and should be isolated and dealt with.

An anti-gay activist disrupts a gay event in St. Petersburg

Corresponding to this report, there has been an increase in incidences of gay people being assaulted, beaten and even murdered at record rates. If anyone wonders how this ill-will towards the gay community has come about, the answer is very simple – it is state-sponsored. In 2013, Russian lawmakers proposed an anti-gay law that essentially strips same-sex couples of their parental rights in conjunction with a myriad of other draconian laws that essentially rob a gay person of his legal rights.

This is essentially a reversal of the decriminalization of homosexual relationships in 1993 after the fall of the Soviet Union, which saw Russia taking small but assured steps towards liberalization. That is, until the openly homophobic Vladimir Putin assumed the Russian presidency in 2000. It is no coincidence that in the 15 years that Putin has been in power, negative sentiments and hate-crimes against the LBGTI community have risen. Clearly a government does effectively shape the mentality of the community and can effectively influence it towards a culture of tolerance or intolerance.

But Putin is not the only perpetrator of hate crimes against people based on their sexual orientation, race, color, nationality or religion. We see the same vicious intolerance being practiced, ironically, by the government of a Nobel Peace Prize recipient, the 14th Dalai Lama.

In 1996, for reasons that have never been adequately explained, the Dalai Lama all but outlawed the practice of Dorje Shugden, a Tibetan Buddhist deity held sacred by the majority of the Yellow Hat sect, the Gelugpas, to which the Dalai Lama is also an adherent. Following the Dalai Lama’s pronouncement, monks and laypeople who had kept up the monastic and familial tradition of propitiating Dorje Shugden for over three centuries, were forced to make the unenviable choice of either denouncing the deity as a demon or face expulsion from the monasteries and ostracization from the community. Neither was a palatable choice. To denounce a deity and abandon the practice bestowed onto the practitioner by his spiritual teacher is to commit karmic suicide. Neither can they as refugees live away from the settlements allocated them.

Soon after the Dalai Lama’s diktat, his ‘government’ the Central Tibetan Administration (CTA) declared a jihad against Shugden Buddhists, stating amongst other things:

“…that the departments, their branches and subsidiaries, monasteries and their branches that are functioning under the administrative control of the Tibetan Government-in-Exile should be strictly instructed, in accordance with the rules and regulations, not to indulge in the propitiation of Shugden. We would like to clarify that if individual citizens propitiate Shugden, it will harm the common interest of Tibet, the life of His Holiness the Dalai Lama and strengthen the spirits that are against the religion.”

At the same time, the Cabinet of the CTA declared,

“…The inclination of this spirit is to harm, rather than benefit, the cause of Tibet. However, some people have continued to propitiate Dolgyal [derogatory name given to Dorje Shugden, meaning spirit], either because they failed to appreciate the threat it poses to the Tibetan cause or because they have decided to disregard it. There are yet others who not only propitiate Dolgyal themselves, but also actively encouraged others to follow suit. This has impaired the sacred relationship between the people of Tibet and their protector-deities. Today, this is one of the greatest dangers to the cause of Tibet and the life of His Holiness the Dalai Lama…”

In essence, the CTA had declared practitioners of a benign and compassionate deity to be enemies of the Tibetan people wishing their beloved Dalai Lama an early death. Both Putin and the Dalai Lama have clearly imposed their personal prejudices onto the people and forced their compliance. The difference is, the Dalai Lama’s CTA, as a beneficiary of asylum, is not regarded as a proper government and therefore does not possess the legal and administrative tools that it can bend to serve its will. The CTA does not have law enforcement forces nor penal facilities that it could use against Shugden worshipers. And so, it leveraged instead on the unquestioned authority of the Dalai Lama as the Tibetan people’s God-King to turn the people against the population of Shugden Buddhists that it had declared to be the enemy.

While Vladimir Putin persecutes Russians based on their sexual orientation, the 14th Dalai Lama attacks Shugden Buddhists for their beliefs

This strategy proved more effective than Putin’s in a few ways:

• First, it turned the populace of the Tibetan settlements into mobs that are free to do as they wish without having to remain within the confines of legality.
• Second, the CTA, by not having and therefore not using state-owned facilities to violently punish its victims, found itself outside the ambit of Amnesty International and other international human rights bodies who, by their governing charter, could only act on governments and regimes.

Hence, eventually when the Shugden community organized itself and filed a complaint to Amnesty International, AI responded by stating that whilst it had received large amounts of complaints, it could not act as the material it received did not “fall within AI’s mandate for action — such as grave violations of fundamental human rights including torture, the death penalty, extra-judicial executions, arbitrary detention or imprisonment, or unfair trials”. Clearly, for AI to intervene, state vehicles and systems need to have been involved but in the case of Shugden practitioners, the violence and persecutions took place in the streets and in homes, inflicted by Tibetans against their own, spurred on by their government. However, there is no question that it is the Dalai Lama’s war executed by his government declared on a segment of the Tibetan people because he dislikes of their choice of deity.

The sufferings of these victims cannot be underestimated as vigilante groups formed to conduct door-to-door searches for Shugden practitioners, smashing statues of the deity as they found them and punishing his worshippers. During the early days of the ban, a Tibetan parliamentarian who questioned the credibility of the reasons given for the ban was stabbed outside his home. Homes belonging to worshippers of this deity were padlocked from the outside, stoned and then set on fire. An octogenarian monk who served in the household of a prominent Dorje Shugden lama was attacked.

More recently, it was reported that a Tibetan man was attacked just for wearing a pendant with the image of Dorje Shugden. Private businesses denied service to those suspected to be Shugden worshippers and government hospitals forbade Shugden practitioners from entering to receive medical treatment. The CTA casually amended its constitution to block the appointment of Shugden practitioners into governmental positions. Anyone with Shugden practitioners in the family would similarly be denied employment in anything the CTA controlled.

This 84 year old monk was attacked for being a Dorje Shugden practitioner. These hate crimes follow the anti-Shugden sentiments promoted by the Central Tibetan Administration (CTA)

Just as Putin’s government likened homosexuality to alcoholism and drug addiction, CTA officials compared being a Shugden worshipper to disease.

When privately owned restaurants and stores carry signs that say the Dholgyal worshippers are not welcome, then that is the freedom of the owners. That is their Fundamental Human Rights. […] Let alone that, in the hospitals, people infected with contagious diseases are quarantined and not allowed to meet with other people.- Samdhong Rinpoche, former Prime Minister of the Central Tibetan Administration, 26 July 2014, India.

Soon, it was a crime even to have Shugden practitioners as friends. Later on, fearing that anti-Shugden hatred might lose traction, especially after the Dalai Lama was seen to be celebrating one birthday after another despite the “Dalai Lama-killing-Shugden-practice” prevailing, the CTA changed tack and claimed that Shugden practitioners were in fact paid ‘agents’ of the enemy Chinese government. That riled the Tibetan people even more and enrolled all those who had sympathized with the Tibetan people’s loss into anti-Shugden campaigns. How exactly a religious practice that preceded the Sino-Tibetan conflict by some three centuries can be equated to political activism has never been explained.

There are many similarities between Putin’s scorn of homosexuals and the Dalai Lama’s despise of Dorje Shugden practitioners. However, in many ways, the Dalai Lama’s campaign is far more sinister. Whilst it cannot be said that Putin introduced hatred against gay people into the Russian people’s minds, it CAN be said that the CTA planted the seeds of malignance towards Dorje Shugden worshippers in the minds of the Tibetan people, when there was none to begin with. This is, after all, a religion that had been practiced peacefully for 360 years without incident until the Dalai Lama decided that Dorje Shugden was a viable target for persecution. And worst of all, whilst it is clear that there are willful acts of violence and discrimination against worshippers of this deity, the language of the CTA’s official resolutions justify such criminality as acts of loyalty in defense of the Dalai Lama and the Tibetan cause.

Both the Dalai Lama and CTA attempt to deny that Dorje Shugden practitioners are being systemically persecuted. Although the CTA has acknowledged that Shugden people are being harassed and discriminated against, the CTA contends that these are acts of individuals and not the policy of the government. If this is true, then it is surprising that the Dalai Lama, who has cultivated an image of peace and tolerance and has travelled the world advocating dialogue and acceptance of different religions, has not once spoken against the abuse and aggression directed at Shugden practitioners as a result of his government’s proclamations. On the contrary, he was heard congratulating monasteries that had wrongfully expelled monks simply because they were practitioners of the deity.

[There is a video that cannot be displayed in this feed. Visit the blog entry to see the video.]

Neither has the CTA intervened to mollify anti-Dorje Shugden sentiments. Instead they remain the only government in the world that has purposefully allocated space on their official website to publish anti-Dorje Shugden propaganda material.

There is yet another aspect to the Shugden persecutions. The Dalai Lama represents a valuable asset to both India and Western nations who are eager to curb the rising influence of China as a world economic power. So, whilst global human rights groups have voiced their concerns over the plight of the gay population in Russia, those who could have intervened to alleviate the suffering of Tibetan Shugden people have stayed mum over the tragedy. As the old adage goes, the enemy of my enemy is my friend. The interests of these nations in such a high-stakes geopolitical play demands their complicity, and the misery of Dorje Shugden practitioners is dismissed as acceptable attrition. So it looks like we have to wait a while yet before we can (to paraphrase Martin Luther King) judge a person not by the color of his skin, or his race, nationality, sexual orientation or religion, but by the content of his character.

Meanwhile we continue to live in a world suffocated with farcicality, prejudice, bias, distortions, lies, deceptions, manipulations, short-sightedness, close-mindedness, righteousness and superficiality. So, what is it like to be a gay person living in Russia? Well, just like a Shugden Buddhist living under the Dalai Lama, it means to be silent, to be afraid, and to not expect the same rights that world wars have been fought to protect.

Disclaimer: This article was submitted by a third party author and does not necessarily reflect the official opinion of DorjeShugden.com. We accept submissions from the public, please send in your articles to ds@dorjeshugden.com.

His Holiness Kyabje Trijang Rinpoche, known as the ‘teacher of teachers’, was the junior tutor of His Holiness the 14th Dalai Lama. At the Dalai Lama’s request, Trijang Rinpoche composed his autobiography which invariably demonstrates the deep impact that Dorje Shugden had on his life.

The opinion piece below was sent to dorjeshugden.com for publication. We accept submissions from the public, please send in your articles to ds@dorjeshugden.com.

By: Shashi Kei

A Force of Nature

His Holiness Kyabje Trijang Rinpoche is without question a phenomenal force in Tibetan Buddhism and his name has become synonymous not only with the stainless tradition of Lama Tsongkhapa but also the highest standards of scholarship and monastic excellence. Trijang Rinpoche is hailed as one of the greatest, if not the greatest master of Tibetan Buddhism in the modern era, continuing a legacy of enlightened deeds that began many lifetimes ago. His recognised reincarnation lineage began as Chandra (Chandaka), the chariot driver who took Prince Siddhartha into the forest to begin his journey to become the Buddha. In addition, in his past incarnations, Trijang Rinpoche had been the Great Atisha, the illustrious scholar Santaraksita, and the exemplary debater and logician Candrakirti. Trijang Rinpoche, who had a close relationship with the 16^th Karmapa, even took reincarnation in the Karma Kagyu lineage as the 8^th Karmapa Mikyo Dorje and he was also the Bodhisattva Dharmamitra.

[There is a video that cannot be displayed in this feed. Visit the blog entry to see the video.]

Or watch on server | download video (right click & save file)

From the time Trijang Rinpoche was born to when he passed into clear light, he lived a faultless life. So immense was Trijang Rinpoche’s contribution to the Tibetan people and to the Buddhadharma that until this day, there is not one shred of accusation or charge against him. This is why when Trijang Rinpoche’s flawlessness was called into question, it raised eyebrows. That was the occasion when the Dalai Lama said that the old masters who worshipped the Dharma Protector Dorje Shugden were all ‘wrong’. Trijang Rinpoche was one of the old masters the Dalai Lama referred to and he was well known for his trust in Dorje Shugden.

In saying that these old lamas were wrong, the Dalai Lama based his statement purely on their practice of Dorje Shugden and nothing else. Whilst shocking, it is not entirely surprising because at the time, the Dalai Lama was imposing a ban on Dorje Shugden’s practice for reasons that have never been proven or shown to have logical basis in the greater context of Tibetan Buddhist philosophy. For example, it is contradictory for the Dalai Lama to declare that old masters such as Trijang Rinpoche are infallible Buddhist masters of sutra and tantra, and at the same time accuse them of being worshippers of a “spirit of the dark forces” which the Dalai Lama and the Central Tibetan Administration (CTA; Tibetan leadership based in Dharamsala) say all Dorje Shugden worshippers are.

The Magical Play of Illusion: A Validation of Dorje Shugden

The Magical Play of Illusion. Click on the image to download the English biography (in PDF format). To download the text in Tibetan, please scroll to the bottom of the article.

Trijang Rinpoche entered clear light in 1982 but before he passed away, he wrote his autobiography, The Magical Play of Illusion, at the request of the Dalai Lama. As much as Trijang Rinpoche’s book is a chronicle of the deeds of a Bodhisattva, it is at the same time a firm validation of Dorje Shugden and a narrative of how much the Dharma Protector assisted Trijang Rinpoche in performing his great deeds that continue to benefit people even today. In that sense, the autobiography of this great lama exemplifies the awkwardness of the case against Dorje Shugden; that is, in chronicling the life and activities of Trijang Rinpoche, the book makes it impossible to condemn Dorje Shugden and his practitioners without simultaneously making a fool out of the Gelug lineage and the foundations of Tibetan Buddhism.

The clumsiness is clear right from the beginning. For example, the translator of Trijang Rinpoche’s autobiography, Sharpa Tulku wrote in his Preface that,

“My family sought his [Trijang Rinpoche's] guidance and his divination for every major event in our lives, and the advice he gave never failed to be beneficial.”

Over the next few hundred pages of the book, Trijang Rinpoche would articulate repeatedly his deep and unequivocal reliance on Gyalchen Dorje Shugden for advice, divination and prediction. No other Dharma Protector is mentioned with such significance and frequency as Dorje Shugden. Therefore the divinations and advice that Sharpa Tulku’s family benefited from would have come from Gyalchen Dorje Shugden whom Trijang Rinpoche relied on.

This is just but one of many other instances. To point out each and every occasion in Trijang Rinpoche’s life and provide examples where he invoked Dorje Shugden to perform a beneficial act, or turned to the Protector for divination and advice or gave initiations and permissions to Tibetan lamas and personages to practice Dorje Shugden, would yield an essay almost as voluminous as Trijang Rinpoche’s autobiography itself. Suffice to say that Trijang Rinpoche’s life is without a doubt an attestation to Dorje Shugden’s divine qualities and the high regard the Protector commanded in Tibet’s lay and monastic community until the Tibetan leadership forcibly changed all that.

The CTA’s Persecution of Shugden Buddhists

On their official website (tibet.net), there is a list of what they call “Dolgyal” followers which the CTA use to defame Dorje Shugden practitioners and direct violence towards them. Is this what a “democratic” government body should be doing? Click to enlarge.

Within the framework of the Tibetan leadership’s ban on Dorje Shugden, the publication of Trijang Rinpoche’s autobiography in English in October 2018 is interesting. Trijang Rinpoche wrote his autobiography in 1975, a few years before any murmurings against the Dorje Shugden practice began. Those murmurings became a formal restriction on the practice in 1996, when resolutions were passed to condemn Dorje Shugden practice and vilify Shugden practitioners. The ban however, was disguised as merely a strong advice, an act that was necessary given the Tibetan leadership’s claims to be a democracy. It would undermine the CTA’s purported democracy if it was seen to be preventing its own Tibetan people from exercising their religious freedom although this was precisely what the CTA’s ban was tantamount to.

Sikyong Lobsang Sangay launches anti-Shugden book

That thinly-veiled ban became an outright commandment by the Dalai Lama in 2008 by which time to practice Dorje Shugden was not only socially taboo but also (according to the Tibetan leadership] somehow against the Buddhadharma. In 2014, the CTA’s Parliament formally passed a resolution declaring all practitioners of Dorje Shugden to be “criminals in history“. The CTA’s propaganda machinery went into overdrive and by 2017, the CTA’s religious ban had successfully driven the worship of this deity underground, much like Nero’s persecutions of Christians drove Christianity underground in 64AD.

In this systematic manner, an ancient and hallowed Protector practice became labelled a cult practice and its followers portrayed as violent extremists bent on destroying Buddhism and harming the Dalai Lama. It became common for Tibetans and supporters of the Dalai Lama to demonstrate their loyalty by harboring enmity against Dorje Shugden practitioners and anyone even remotely associated with the practice. For all intents and purposes, the Tibetan leadership’s efforts to eradicate the practice of Dorje Shugden had worked. Which is why the October 2018 publication of Trijang Rinpoche’s autobiography in English where it can reach the widest audience was an unexpected surprise.

The Paradox and Explanations

Trijang Rinpoche was regarded as the embodiment of the practice of the pure Dharma and when he was alive, his word was taken as the ultimate spiritual authority. Trijang Rinpoche’s autobiography and other writings bear witness to the fact that he propagated the practice of Dorje Shugden widely, teaching all who received the practice that Dorje Shugden is in fact wrathful Manjushri, the Buddha of Wisdom. This was the prevailing view of Dorje Shugden for centuries. The Dalai Lama was aware of that and it has been said that he waited until the last of the old great lamas had passed into clear light before enacting the Dorje Shugden ban.

H.H. Kyabje Trijang Rinpoche

For example, the Dalai Lama knew that it would have been impossible to denounce Dorje Shugden whilst living Buddhas such as Trijang Rinpoche were still alive. Trijang Rinpoche would never have given up the practice and in retaining it, his influence alone would have emboldened thousands, if not hundreds of thousands, to join him in maintaining their practice too. In this way, imposing the ban on Dorje Shugden while Trijang Rinpoche was alive would have drastically reduced its efficacy.

Dorje Shugden was after all the main Dharma Protector of Pabongka Rinpoche, Trijang Rinpoche and Zong Rinpoche, and virtually every lama, scholar and practitioner of the Gelug lineage. Despite being the spiritual and secular head of the Tibetan people, the Dalai Lama was still a student of Trijang Rinpoche. Given the tremendous significance of Trijang Rinpoche and his unmatched standing within the Tibetan lay and monastic community, it would not have been difficult for the weight of his word or the significance of his own practice of Dorje Shugden to overshadow the Tibetan leadership’s attempts to demonize the deity.

What some might find unusual is that the Dalai Lama, knowing very well Trijang Rinpoche’s relationship with Dorje Shugden, still allowed the publication of this translated autobiography. The Dalai Lama would have known that its publication would revive the memory of this spiritual giant and with it, a restoration of the name of Dorje Shugden, the deity the Tibetan leadership wanted the world to forget. And yet he allowed it.

Could it be that the Dalai Lama had no influence over the matter? Not so. Those familiar with the ways of the Tibetan leadership know that the CTA can easily shut down the publication of any material or literature that does not support their stance on any issue, for example:

1. The Tibetan magazine Mangtso (meaning ‘democracy’) was shuttered for publishing views deemed critical of the Dalai Lama’s administration;
2. Guru Deva Rinpoche had his printing press shut down after publishing a letter by a Tibetan layperson who questioned the Dalai Lama’s Dorje Shugden ban. Guru Deva Rinpoche, a great benefactor of the Tibetan people in exile, was himself chased out of town and back to Mongolia.

So it is without question that the Dalai Lama could have easily prevented the publication of Trijang Rinpoche’s autobiography. The publisher, Wisdom Publications, is owned by the same interests as the Foundation for the Preservation of the Mahayana Tradition (FPMT) that is not only opposed to the practice of Dorje Shugden but also comes under the control of Lama Zopa who is a staunch Dalai Lama supporter.

Not only did the Dalai Lama allow the publication of the book, but he also endorsed its contents by writing the Foreword to the autobiography of the greatest Dorje Shugden lama of the modern era.

Foreword written by H.H. the 14th Dalai Lama. Click to enlarge.

Dorje Shugden detractors will insist that the Dalai Lama’s Foreword is yet more affirmation of his opposition to the Dorje Shugden practice, but the Dalai Lama’s own words prove them to be wrong. To begin with, the Dalai Lama excuses Trijang Rinpoche’s Dorje Shugden practice by saying,

“Since his predecessors had close ties to the practice, as did his root lama Phabongkha Rinpoche, it is understandable that my late tutor followed them in propitiating Dölgyal (Dorje Shukden).”

In this sentence alone, the Dalai Lama disqualifies the reasons for imposing the Shugden ban because the Dalai Lama confirms:

1. That past Gaden Tripas relied on Dorje Shugden. The Gaden Tripa is the head of the Gelug lineage and in Trijang Rinpoche’s case, he had two predecessors who were the 69^th and the 85^th Gaden Tripas. The fact Trijang Rinpoche’s erudite predecessors, who occupied the highest seat in the Gelug lineage twice-over, became closely associated with Dorje Shugden practice indicates that it was not a fringe and unauthorized practice after all.
2. That worshippers of this supposed “dark force” experience no ill-effects. In fact, Dorje Shugden worshippers can even reincarnate as enlightened masters like Trijang Rinpoche who is deemed holy, attained and qualified even to become the tutor of the Dalai Lama, an emanation of Avalokiteshvara.
3. That it is natural and understandable for a practitioner to follow his teacher’s worship of Dorje Shugden. The Dalai Lama even confirms that there is a lineage of practice, since Trijang Rinpoche’s own root lama relied on Dorje Shugden. However, this understanding is somehow suspended when the Dalai Lama and CTA forced Dorje Shugden practitioners to break oaths made to their teachers to uphold the Protector practice, and the Dalai Lama even allowed Penpa Tsering to criticize and denigrate his tutor Trijang Rinpoche’s root lama.

Dorje Shugden statue at Nyanang Pelgyeling Monastery in Nepal, made by the Fifth Dalai Lama. Click to enlarge.

Nevertheless, detractors will be keen to point out the Dalai Lama’s reference to the 5^th Dalai Lama. In their indictment of the deity, those opposed to Dorje Shugden often misquote the 5^th Dalai Lama as having said that Dorje Shugden was “an oath-breaking spirit born from perverse prayers …harming the teachings [the Buddhadharma] and all living beings”.

However, not only is this incorrect but the opposite is true. The 5^th Dalai Lama composed the very first prayer to Dorje Shugden, beseeching him to protect Dharma practitioners. He also constructed the very first Dorje Shugden chapel (Trode Khangsar) in Lhasa, and created with his own hands a Dorje Shugden statue for the purposes of worship. All of these are historical facts which have not been disputed.

And notwithstanding his earlier negation of false claims against Dorje Shugden, the Dalai Lama further invalidated that wrong view, albeit subtly, in the very next paragraph where he wrote,

“…and I composed a prayer for the swift return of his reincarnation.”

Even those with the most rudimentary Dharma knowledge will be able to see the contradiction here. If Dorje Shugden is truly a malevolent entity, then Trijang Rinpoche in his previous life as the Gaden Throne-holder and then as the Dalai Lama’s Junior Tutor would have broken his refuge vows and along with it, his monastic, tantric and all other vows.

Why then even spare the effort of composing a prayer for such a person’s swift return? Surely a prolific worshipper of such a destructive demonic force and who had actively facilitated the spread of this ‘evil’ would be heading for the lower realms and remain there for countless aeons according to the laws of karma. And yet the Dalai Lama gave no indication whatsoever that this was to be the result of Trijang Rinpoche’s lifelong worship of Dorje Shugden. Instead with the prayer, the Dalai Lama indicated that he fully expected the swift return of his teacher’s incarnation.

H.H. the 14th Dalai Lama with the current incarnation of H.H. Kyabje Trijang Rinpoche. If Dorje Shugden lamas worship a demon and are supposed to take rebirth in the three lower realms, why then did the Dalai Lama recognize the reincarnation of his guru?

The Epilogue of Trijang Rinpoche’s book narrates how the Dalai Lama actively searched for Trijang Rinpoche’s new incarnation and confirmed through divination the identity of the boy who would eventually be enthroned as the new embodiment of Trijang Rinpoche’s mind stream:

“His Holiness felt certain that Trijang Rinpoche’s reincarnation had been reborn in northwestern India, Kungo Palden, full of hope, went with Jamyang Tashi to Dalhousie on May 8, 1983, and stayed with Losang Thupten…” (page 380)

and,

“There, His Holiness gave the verdict that Sönam Topgyal’s child was the true reincarnation of Kyabje Trijang Vajradhara. With a beaming expression on his face, His Holiness then charged Lati Rinpoche and Kungo Palden with responsibility of caring for the child.” (page 381)

Finally, the Dalai Lama performed a hair-cutting ceremony on Trijang Rinpoche’s incarnation and named the boy Tenzin Losang Yeshe Gyatso.

Page 243, click to enlarge.

Allowing the publication of Trijang Rinpoche’s autobiography, endorsing the book by writing a Foreword for it, and then skillfully negating very serious charges against Dorje Shugden, all go against the ban on Dorje Shugden that the Dalai Lama himself had imposed over two decades ago. Many examples of this can be found but an especially glaring example is on page 243 where Trijang Rinpoche wrote that it was the Dalai Lama who personally instructed Trijang Rinpoche to seek the advice of Dorje Shugden at the most crucial time. The Protectors Palden Lhamo, Nechung and Gadong had all given their respective advice but the Dalai Lama needed to be sure and so he sought the final confirmation from Dorje Shugden.

In the final analysis, it was upon Dorje Shugden’s instruction that the Dalai Lama and his party fled Tibet following the route prescribed by the deity Trijang Rinpoche regarded as the “chief protector”. Why would a supposedly perfidious spirit save the Dalai Lama if it is true that his intent is to harm the Buddhadharma?

Note that while the Dalai Lama spent most of his Foreword criticizing the practice of his guru, he did not dispute any information or specific events in the book that soundly mitigate the case against Dorje Shugden. There are only a few ways to look at this incongruity:

1. It was an oversight on the part of the Dalai Lama. This is highly implausible because the Dalai Lama is well known to be sharp-witted and still in possession of very finely-tuned mental faculties despite his advanced age. In addition, the Dalai Lama has access to a string of aides-de-camp, assistants and secretaries, and not to mention scholars like Sharpa Tulku and his regular translator Thupten Jinpa who would have vetted the book and advised the Dalai Lama accordingly, assuming the Dalai Lama had not read his teacher’s autobiography himself. So this explanation cannot stand on its own merits.
2. The publication of the book was out of the Dalai Lama’s control. Again, as we examined earlier, the opposite is true. Wisdom Publications comes well under the Dalai Lama’s influence. In any case, even if the publisher was a company outside the Dalai Lama’s clout, his willingness to write the Foreword negates this argument.
3. The only other explanation is that the Dalai Lama intended for the book to be published and widely read. A critical Foreword would pique interest in the matter, and lead people to look out for mentions of Dorje Shugden. As inconsistent as this may appear, it makes sense when seen from the perspective of recent developments in two other controversies that have dominated the Tibetan Buddhist landscape, besides the Dorje Shugden conflict – the 11^th Panchen Lama controversy and the Two Karmapa dispute.

Reconciliation

Gedhun Choekyi Nyima, the Dalai Lama’s candidate for the 11th Panchen Lama, disappeared shortly after he was recognized. A few months later, the Chinese government recognized their own candidate and since 1995, the Dalai Lama has persisted in his claim that the Chinese candidate is a fake and merely a puppet of the Chinese Communist Party (CCP). Then suddenly in April 2018, the Dalai Lama changed his mind and endorsed the Chinese Panchen Lama.

In 1995, the Dalai Lama accused the Chinese government of abducting a child that the Dalai Lama had recognised to be the 11^th Panchen Lama. In addition, the Dalai Lama declared that the China-enthroned 11^th Panchen Lama Gyaincain Norbu was a fraud, which is a stance the Tibetan leadership have vehemently stood by for the past 23 years. Then suddenly, on 25^th April 2018, the Dalai Lama made a statement that Gyaincain Norbu is in fact the official and therefore the real Panchen Lama. This sudden reversal of the Dalai Lama’s stance on the Panchen Lama controversy was a harbinger of changes to come.

The two Karmapa candidates Thaye Dorje (left) and Ogyen Trinley (right) during their recent October 2018 meeting in France. Although the Dalai Lama has never traditionally been involved in the search and recognition of the Karmapas, Ogyen Trinley was endorsed by the 14th Dalai Lama, setting off a conflict that has plagued the Karma Kagyu tradition for over 20 years.

Just as mysteriously, on 11^th October 2018, the two Karmapa candidates Ogyen Trinley Dorje and Trinley Thaye Dorje met in secret in France before issuing a joint statement declaring their mutual interest in healing the division in the Karma Kagyu lineage. The said division had been caused by a disagreement amongst the four regents of the Karma Kagyu, triggered when Tai Situ Rinpoche declared that Ogyen Trinley was the rightful heir to the Karmapa throne. The Shamarpa, the most senior of the four regents, disagreed with him and insisted that another candidate, Thaye Dorje was the correct reincarnation of the 16^th Karmapa and therefore the rightful claimant to the Karmapa seat. Traditionally it has been the role and duty of the Shamarpa to recognize and enthrone the Karmapa but the Dalai Lama acted outside his authority and scuttled the process. In officially endorsing Ogyen Trinley as the Karmapa, the Dalai Lama crystallized the problem and rendered it intractable even though the Shamarpa presented information to indicate that the Dalai Lama was in error.

The Dalai Lama’s interference divided the Karma Kagyu from 1995 onwards. Given the Dalai Lama’s absolute dominance of all matters relating to Tibetan Buddhism, it has been widely speculated that the Dalai Lama secretly engineered the recent France meeting of the two Karmapas to pave the way for reunification in the Karma Kagyu lineage. This is plausible because it would be highly unlikely for the young Karmapas to openly oppose the Dalai Lama and undo what the Dalai Lama had set in stone. And so there appears to be a change in the Dalai Lama’s stance on the Karmapa issue as well.

The developments in the Panchen Lama and Karmapa issues have one thing in common in that they are both reconciliatory in nature and if the Dalai Lama is seeking to harmonize the Tibetan Buddhist community, then it makes sense to also unravel the Dorje Shugden ban. And what better way to do this than to publicize his teacher, Trijang Rinpoche’s close relationship with Dorje Shugden by writing the Foreword to his autobiography. Given Trijang Rinpoche’s stature, the high regard he commanded at all levels of Tibetan society and seeing how the people still regard him indisputably as an enlightened being, his autobiography is a potent antidote against Dorje Shugden disinformation, and a robust counter-argument against detractors’ demonization of the deity.

It is well within reason to ask why the Dalai Lama does not just announce the abolition of the Dorje Shugden ban if that was indeed his intention.

1. The answer may be as simple as the suggestion that the Dalai Lama does not like to admit that he is wrong. We get a hint of this in a video of the late Shamarpa speaking about his meeting with the Dalai Lama. The Shamarpa recounted how he presented his findings about why the Dalai Lama was in error for endorsing Ogyen Trinley as the 17^th Karmapa. According to the Shamarpa’s narrative, the Dalai Lama did not disagree with his findings but instead replied that he had already endorsed Ogyen Trinley and so he could not withdraw it. We may surmise from this that the Dalai Lama may have a habit of refusing to acknowledge his mistakes regardless of the repercussions.

[There is a video that cannot be displayed in this feed. Visit the blog entry to see the video.]

Or watch on server | download video (right click & save file)

The Shamarpa explained that he went to the Dalai Lama to present evidence countering his endorsement of Ogyen Trinley as the 17^th Karmapa. The Dalai Lama refused to retract his endorsement, saying once it had been issued there was no way to withdraw it.

2. Perhaps the Dalai Lama cannot afford to admit he is wrong because in doing so, it would open the floodgates for him to be questioned on a string of other matters. He would no longer be deemed to be faultless and omniscient. As far as the Dorje Shugden conflict is concerned, decades of discrimination against Dorje Shugden worshippers happened based only on the Dalai Lama’s word that the practice is demonic. For the Dalai Lama to openly say that Dorje Shugden is not evil after all would not only discredit him, it would also lay liability on him, for inflicting such a grievous injury on the Tibetan community inside Tibet as well as the Tibetan diaspora around the world.
3. There are quieter ways of bringing about reconciliation. The Gelug tradition is the predominant Tibetan Buddhist sect and accounts for the largest percentage of the Tibetan population around the world. Within the Gelug school, the practice of Dorje Shugden has always been pervasive especially from the time of Kyabje Pabongka Rinpoche. Therefore the harm done by the Dalai Lama’s Dorje Shugden ban has been widespread, damaging the unity of the Tibetan nation, the integrity of the Tibetan Buddhist monastic structure, as well as the good name of Tibetan Buddhism. So it may have been deemed wiser to just quietly take effective measures for the damage to heal, just like how the Dalai Lama secretly set up the meeting of the two Karmapas.

Whatever the reasons may be, the Dalai Lama’s allowance for the publication of Trijang Rinpoche’s autobiography and then writing a Foreword for it, is a welcome move not only for Dorje Shugden Buddhists but also for Buddhism in general. It is the Dalai Lama’s way of inviting the world and everyone engaged in the Shugden divide to finally discover the truth and then close a very unfortunate chapter in the history of Tibetan Buddhism. Trijang Rinpoche was and still is the embodiment of a life lived perfectly in accordance to the Buddha’s teachings and as such his name itself is holy and his life story is both an inspiration as well as a lamp that guides all beings out of samsara. The Dalai Lama demonstrated great mastery and wisdom in allowing for the words of his holy teacher to permeate the earth to correct gross misunderstandings about a deity that Kyabje Pabongka Rinpoche, Heruka himself, had said we needed to depend on.

And to be sure that what Trijang Rinpoche wrote about Dorje Shugden was accurate and dependable, the translator Sharpa Tulku affirmed (on page 21, Preface) that Trijang Rinpoche wrote his story “without fabrication or omission”. If that is indeed the case, and Sharpa Tulku did not conjure up this statement without basis, then to vilify Dorje Shugden is to negate the choices, practices and existence of Trijang Rinpoche, one of the greatest living Buddhas of our time.

Dorje Shugden
in Magical Play of Illusion

Few lamas have as intimate a connection with Dorje Shugden as Kyabje Trijang Rinpoche does. Trijang Rinpoche writes about Dorje Shugden with great affection, as a close friend who protected him from scolding tutors, who helped him to choose the reincarnation of his guru Kyabje Pabongka Rinpoche, who helped him to save the Dalai Lama’s life. Indeed, Trijang Rinpoche relied on Dorje Shugden throughout his life, to assist him in activities that would affect thousands of people. All of this is clearly documented in Trijang Rinpoche’s autobiography…that is, if you know where to look because in this translation of the autobiography, the Dharma Protector’s role in this great master’s life has been severely downplayed.

Instead of referring to Dorje Shugden by name, the translator refers to him using obscure, vague terms that would be unfamiliar to the majority of non-Tibetans who pick up this book. Why? Because to translate it clearly and honestly would be to recognize and properly record Dorje Shugden’s involvement in Trijang Rinpoche’s life, thereby invalidating the Tibetan leadership’s narrative of Dorje Shugden as a minor practice of spirit worship.

After all, why would a lama of Trijang Rinpoche’s calibre, who accomplished so much (as evidenced by his autobiography), choose to rely on a so-called ‘spirit’?

For realists, it is a foregone conclusion that Dorje Shugden’s involvement was downplayed purely for commercial reasons. The sad truth is that the Dalai Lama’s endorsement by means of a Foreword is necessary for the book to be a commercial success. In order to obtain such a Foreword, the translator would have had to allow the Dalai Lama to write something that criticizes Dorje Shugden, as well as obscure Dorje Shugden’s role in Trijang Rinpoche’s life.

Hence to clarify things, the team at DorjeShugden.com has compiled this list of the 56 times that Dorje Shugden is referred to in Trijang Rinpoche’s autobiography. You can refer to the images below, or click here to download a handy PDF document which you can print out to refer to as you read the book.

Page 1. Click to enlarge.

Page 2. Click to enlarge.

Page 3. Click to enlarge.

Page 4. Click to enlarge.

Page 5. Click to enlarge.

Page 6. Click to enlarge.

DOWNLOAD
Trijang Rinpoche’s Autobiography

The biographies of holy beings such as Trijang Rinpoche serve to inspire and remind us about what is possible if we devote ourselves to our practice. Trijang Rinpoche spent his life tirelessly teaching the Dharma and benefiting sentient beings; his autobiography, which chronicles his deeds, paints the picture of a deeply devoted, kind, humble yet vastly accomplished spiritual practitioner.

Please keep this sacred text on your computers to read at your leisure, or print it to be inserted into statues or keep on your altar. As a Dharma text, please remember to store in a proper and respectful manner.

• English (PDF; 7.6MB)
• Tibetan Part 1 (PDF; 111.2MB)
• Tibetan Part 2 (PDF; 169.2MB)
• References to Dorje Shugden in the biography (PDF; 56kb)

Sakyong Mipham Rinpoche with the Dalai Lama

The opinion piece below was sent to dorjeshugden.com for publication. We accept submissions from the public, please send in your articles to ds@dorjeshugden.com.

By: Shashi Kei

Not so long ago, towards the end of 2017, one of Tibetan Buddhism’s most famous lamas, Sogyal Rinpoche, the author of The Tibetan Book of Living and Dying and the head of the international Rigpa Buddhist organization was again accused of sexual assault and physical abuse which he allegedly inflicted on his female students. It was not altogether a shock because allegations of Sogyal Rinpoche’s sexual improprieties and abuses go as far back as 1994 when a $10 million lawsuit was filed against him by a ‘Janice Doe’. She accused Sogyal Rinpoche of sexually assaulting her as a means of purifying her “bad family karma”. Since then, the Tibetan lama has not been able to shrug off an on-going string of accusations of sexual offences and charges of misconduct but the Rigpa organization grew nevertheless, and fame and success continued to follow Sogyal Rinpoche.

In 2011, Lama Choedak Rinpoche publicly apologized for having multiple sexual relationships with his female students. Source: http://www.buddhistchannel.tv/
index.php?id=49,10104,0,0,1,0#.
WzZrA9gzYUt. Click to read the full article.

Sogyal Rinpoche’s story is not an isolated one. In 2011, Lama Choedak Rinpoche, who is the leader of the Tibetan Buddhist Society of Canberra, was forced by members of his community to make a public apology for multiple sexual relationships he had with his female students. In yet another case, The Guardian newspaper in October 2017 published an article that exposed how the Dalai Lama’s personal emissary, Lama Tenzin Dhonden extorted money in exchange for audiences with the Dalai Lama and endorsements by the Tibetan spiritual leader. Tenzin Dhonden’s transgressions went beyond financial offences and it soon became clear that he freely engaged in affairs and relationships with women, a clear violation of his monk vows.

Even before these scandals had a chance to subside, we now see reports that yet another Tibetan Buddhist lama has been accused of sexual abuse, carnal misconduct and even allusions to rape. The lama in question this time is Sakyong Mipham Rinpoche, the leader of Shambhala International.

Sakyong Mipham Rinpoche is the latest in a string of Tibetan Buddhist lamas linked to allegations of sexual misconduct. Sakyong Mipham recently made a public apology for sexually assaulting three of his female students and engaging in coercive sexual relationships with others.

What is surprising is how you never hear the Central Tibetan Administration (CTA), which claims to represent all Tibetan people in the world, publicly censure or denounce these offenders no matter how serious their crimes are. Neither does the Dalai Lama’s office, which behaves like an absolute authority on spiritual matters under the Tibetan Buddhist ambit, denounce these lamas and their actions. They never speak of how much damage has been inflicted on innocent people seeking spirituality under the Tibetan Buddhist auspice.

The CTA has a Department of Religion & Culture which, according to the CTA’s official website, claims that its function is to oversee religious and cultural affairs. The question that therefore arises is this – if the CTA is claiming ownership over Tibetan Buddhism as it is wont to do, and uses the religion to garner public support in their fight with China, how come the CTA does not do its job and take responsibility for the conduct of these lamas and Tibetan Buddhist teachers it is exporting all over the world?

For all the scandals involving Tibetan Buddhist lamas, the CTA has not said one word about any of them. Neither has it apologized for its failure to oversee the conduct of these Tibetan Buddhist representatives; pledged to reign in errant lamas, teachers and representatives; expressed any concern and offered solace to the victims of these wayward Tibetan lamas; or publicly rebuked them as enemies of the Dharma and traitors to the Tibetan people’s efforts to regain their homeland. Surely the bad conduct of these highly influential Tibetan lamas would have a tremendous negative impact on how the public perceives Tibetan Buddhism. Yet, the CTA does literally nothing to curb such offences.
 Very unfortunately for Tibetan Buddhism and the Tibetan people, the CTA focuses all its attention on persecuting Dorje Shugden worshippers just because it is a religious practice the Dalai Lama chose to ban for reasons neither he nor the CTA have been able to articulate logically. On the CTA’s official website, it unleashes its unabashed hatred for all Dorje Shugden practitioners in such an unrestrained way that it makes a complete joke out of its claims to be a democratic government.

• Instead of warning the public to be wary of deviant Tibetan Buddhist lamas and teachers who are known to be causing harm to their respective communities and to the reputation of Tibetan Buddhism, and who are even accused of cheating, physical abuse and rape, the CTA instills fear of Shugden practitioners in their people, labelling them destroyers of the Buddha’s teachings and traitors of the Tibetan people.

The CTA’s hit list of Dorje Shugden practitioners. Click image to enlarge.
Taken from http://tibet.net/2014/05/list-of-dolgyal-followers-who-protested-against-his-holiness-the-dalai-lama-in-us-and-europe/

• Instead of publishing a list of known sexual offenders and those teachers who are proven to have abused and taken advantage of their students, the CTA publishes a hit list of Dorje Shugden practitioners with the implied instruction that these people should be marginalized, excommunicated and even assaulted.
• Instead of creating a section on its official website to provide advice to victims of abuse and provide an avenue for complainants to voice their concerns and grievances, the CTA dedicates an entire section of its official website to pages upon pages of negative indoctrination and disinformation about Dorje Shugden aimed at demonizing Shugden Buddhists just because of their religious beliefs.
• Instead of producing literature to guide aspiring Tibetan Buddhist practitioners on how to avoid abuse by bad teachers, the CTA spends time and sponsors’ money producing books, videos and literature that blatantly distort facts and Tibet’s spiritual history just to support the CTA’s illegal religious ban.
• Instead of using its state instruments to enact and implement laws and guidelines that penalize and expel those lamas who have been proven to be guilty of crimes, breaking their monastic oaths and also the law, the CTA uses its parliament to criminalize a religious practice and endorse a witch-hunt against Shugden Buddhists.
• Instead of using religious teaching sessions or secular public forums to rebuke errant lamas like Sogyal Rinpoche, Lama Choedak, Lama Tenzin Dhonden and Sakyong Mipham Rinpoche and warn people about them, the Tibetan leadership takes every opportunity to further disfigure the truth about Dorje Shugden whose practice is in fact ancient and holy.

Lama Tenzin Dhonden is pictured here at a party with a friend. He is alleged to have had sexual relations with a wealthy heiress. Tenzin Dhonden was the monk who represented the Dalai Lama in North America. No matter who you were, you had to go through him to secure the Dalai Lama’s presence for events, talks, Buddhist rites as well as personal audiences. Everyone had to go through him and he was well known for abusing his position and demanding donations for the Dalai Lama as well as for himself in order to fulfil such requests from the public. Since this picture was uncovered, Tenzin Dhonden has been in many major newspapers and claims have been published against him, his embezzlement and his womanizing. This is highly inappropriate behavior especially given that he is a monk and the Dalai Lama’s representative. These claims have since been shown to be true and the foundation that he worked for, the Dalai Lama Trust, has since fired him. However, since he is a major embarrassment to the Dalai Lama, the Dalai Lama’s office and the CTA by virtue of his proximity and association with them, no official letters or communications denouncing his behavior have been issued from any of these institutions. This shows a very clear bias that, in order to protect the Dalai Lama’s reputation, if you are his friend or if you are endorsed by him, your crimes are covered up and swept under the rug no matter how offensive or serious your crimes are. That is how the Dalai Lama’s office and the Tibetan administrative regime that he controls, operates.

To the CTA, there is nothing you cannot get away with, no matter how grotesque your crime, as long as you toe the Dalai Lama and the CTA’s line. You are perfectly fine as long as you do not oppose the Dalai Lama’s wishes and you do not have Chinese friends or a connection with China. In fact, on many occasions, the Tibetan leadership will even assist offenders by facilitating audiences and photo-taking sessions with the Dalai Lama. Such measures are often the offender’s ‘get-out-of-jail-free’ card. To the Tibetan people, being seen with the Dalai Lama and having your picture taken with him is tantamount to being issued carte blanche to do as you will. We see this is true in the case of Sogyal Rinpoche and Lama Tenzin Dhonden, who were literally untouchable for the longest time by virtue of their favor with the Dalai Lama. So, instead of the Tibetan leadership being the overseer of highly influential Tibetan Buddhist figures with the capacity to inflict tremendous harm on people, it is in fact an underwriter for their misconduct.

Video: “In the Name of Enlightenment – Sex Scandal in Religion” – About Sogyal Rinpoche

[There is a video that cannot be displayed in this feed. Visit the blog entry to see the video.]

Or watch on server | download video (right click & save file)

As a matter of fact, it is undeniable that the Dalai Lama has played a significant role in building up the prestige and prominence of these lamas to the point that they are almost invincible and occupy positions where they can abuse their victims without much resistance. Most newcomers to Tibetan Buddhism and even those who have practiced for a number of years have no other point of reference besides the Dalai Lama’s endorsement of a certain lama. Suffice to say, many victims of these abusive lamas submit themselves to exploitation, manipulation and assault because they trust the Dalai Lama’s sanctioning of these lamas even if they do not comprehend the mistreatment and unusual methods which are usually summarily dismissed as ‘crazy wisdom’, supposedly a characteristic of highly attained beings.

The Dalai Lama therefore becomes an advocate of these bad lamas by being friendly with them, speaking highly of them, taking pictures with them (something which in the Tibetan context is as good as a formal seal of approval), attending events organized by them and continuing to support them. The Dalai Lama’s approval of these lamas is a determining factor in their rise to prominence and yet neither the Dalai Lama nor the Tibetan leadership will accept responsibility and take remedial measures to avoid more harm being inflicted by bad lamas under the protection of the Dalai Lama.

Sogyal Rinpoche was able to get away with his misdeeds for far too long by virtue of his association with the Dalai Lama. Sogyal Rinpoche invited the Dalai Lama to his Dharma centres, cultivated a friendship with him, made generous donations, and also ensured that he took many pictures and videos together with the Dalai Lama. He knew that by doing this, he would make himself very popular, even more famous and therefore, it would be easier for him to rake in the donations. From the Dalai Lama’s side, the Dalai Lama is more than happy to attend events such as this one because he wants to show an atmosphere of non-sectarian harmony. However, this association with Sogyal Rinpoche has backfired at the end of the day as Sogyal Rinpoche is now best known for molesting, accosting, and/or raping over 60 women. So the question that begs asking is, why is the Dalai Lama, his office and the CTA regime quiet about all of this? Why are there no strong statements condemning Sogyal Rinpoche’s behavior? The CTA cannot be serious if they think the public will believe that harming over 60 human beings directly is less dangerous than praying to Dorje Shugden, a so-called evil spirit (which he is not).

A clear example can be seen in the way the Dalai Lama has supported Sogyal Rinpoche over the decades and maintained a close association with him, even as Sogyal Rinpoche sexually abused and took advantage of his students. Was the Dalai Lama unaware or was it not important to him that someone like Sogyal Rinpoche was hurting people in the name of Buddhism? The Dalai Lama is believed to be the emanation of Chenrezig, a Buddha, and is therefore supposed to be omniscient and clairvoyant. The claim that the Dalai Lama is enlightened and therefore has perfect foresight and cannot be wrong is invoked time and again when it comes to the ban on the practice of Dorje Shugden. Yet, the same clairvoyance and omnipotence seem to have gone into recess when the Dalai Lama continually validates Sogyal Rinpoche, Lama Choedak Rinpoche, Lama Tenzin Dhonden, Sakyong Mipham Rinpoche and probably many others who have yet to be exposed.

Clockwise from top: Lama Choedak Rinpoche, Sogyal Rinpoche and Tenzin Dhonden. It is safe to conclude that as long as you are on the Dalai Lama’s side and take pictures with him, then no matter what your crimes are, you will be forgiven and the Dalai Lama will continue to love you. But if you practice Dorje Shugden, you will be condemned and heavily segregated by the rest of the community.

Logically, if the Dalai Lama is clairvoyant, wouldn’t he have known that he was empowering lamas who would harm a lot of people and dilute the sanctity of the Buddha’s teachings? Why then did the Dalai Lama not stop them when he had the opportunity? On the other hand, if the Dalai Lama is not clairvoyant, then on what basis can he or the CTA claim that the practice of Dorje Shugden harms the Tibetan Buddhist religion? The ban on Dorje Shugden was imposed based on the belief that through the Dalai Lama’s ‘psychic ability’ he saw that the deity was in fact a demon. This inconsistency in the Dalai Lama’s supposed prophetic powers and foreknowledge is disturbing.

Letters from the Dalai Lama’s private secretary to Michael Roach. This shows you that the Dalai Lama and his administrative regime in exile are capable of writing very strong letters to admonish a “wayward” Buddhist teacher. They even make these letters accessible to the public in order to send a strong signal that these teachers should be avoided. Click on image to enlarge.

Therefore, it is safe to conclude that the Dalai Lama will not speak out against lamas whom he is on friendly terms with, even if they have committed crimes, simply because they are his friends. But if they are not his friends, the Dalai Lama does not hesitate to speak out against these individuals such as in the case of Geshe Michael Roach, the first American to receive the Geshe degree at Sera Monastery.

In 2006, the Dalai Lama’s private secretary, who takes his instructions from the Dalai Lama, wrote a letter to Michael Roach discouraging him from attending the Dalai Lama’s upcoming teachings in Dharamsala on account of his “keeping company with women” and “unconventional behavior”. This communication has since been made available to the public (click here for the PDF version). Yet, we do not see any signs of the Dalai Lama or the CTA doing the same for Sogyal Rinpoche, Sakyong Mipham Rinpoche or Lama Choedak Rinpoche, even though their crimes are arguably worse than Michael Roach’s. Therefore, the question that begs asking is, if the Dalai Lama’s secretary can write to Michael Roach, why do they not write to these other teachers who are doing even more harm? Some people may argue that Michael Roach is a monk of the Gelugpa tradition and therefore is subject to stricter rules of conduct compared to monks of the Nyingma and Kagyu traditions. But that is totally besides the point. Molesting, harassing, accosting or raping women is 100% wrong regardless of whether you are a monk or not, and regardless of what Buddhist tradition you come from. This is the issue that must be addressed.

It is also lamentable that after the reprehensible misdeeds of these lamas are exposed, the Dalai Lama does not retract his approval of them and allows the continuation of an implied endorsement. In the case of Sogyal Rinpoche, it was only after significant time had passed and Sogyal Rinpoche’s scandals became uncontainable, that the Dalai Lama expressed some regret but still referred to Sogyal Rinpoche as his “very good friend”. In addition, the Dalai Lama added that the only thing to do is to expose these abusive lamas and make the misdeeds of these lamas’ wrongdoing, public. However, the Tibetan leadership does not seem to heed its own advice as neither the CTA’s website nor the Dalai Lama’s website carry any warning of these very dangerous Tibetan Buddhist figures. Surely, the loudest warning should be sounded by the very authorities who placed them in a position where they could harm and abuse so many.

The decent thing for the Tibetan leadership to do would be to accept some level of responsibility and accountability. If the Dalai Lama, as the spiritual head of Tibetan Buddhism, and the CTA, as the self-proclaimed government of all Tibetan people, do not accept responsibility for those they empower, then whose responsibility does it become? Instead, both the CTA’s website and the Dalai Lama’s website continue to ignore sexual and financial scandals perpetrated by the Dalai Lama’s close friends and choose instead to victimize Dorje Shugden worshippers. The lack of transparency and sheer recalcitrance of the Tibetan leadership to admit its mistakes is a sure sign that they do not hold themselves accountable to anyone, anything, any laws or even any moral standard. The Dalai Lama should speak up stronger and condemn these teachers as people who destroy Buddhism and abuse their powers. It makes Buddhism look bad if the Dalai Lama highlights these teachers, but it makes Buddhism look worse if he does not and remain silent. These type of scandals are growing and to support the Dalai Lama knowing he is not doing something tangible about this brings the prestige of the Dalai Lama down. This will not go away. The Dalai Lama’s silence will not make this go away. The very teachers he endorses are turning out to be sexual predators that bring Tibetan Buddhism a bad name and making people lose their confidence in the Dalai Lama. 

Whether it is due to its unwillingness or inability, the CTA has proven time and time again that it will not do anything to curtail abuses by Tibetan Buddhist figures. To the CTA, any crime is permissible including murder, inflicting physical harm, inciting violence and unrest, instigating suicide, financial and spiritual fraud, extortion, sexual assault and even rape, as long as you are not a Dorje Shugden practitioner. The only ‘crime’ the CTA is interested in prosecuting is the benign worship of a benevolent Dharma Protector, Dorje Shugden. That, to the CTA is an unpardonable treason no matter how devoted a Tibetan lama is to the Dharma, how well and completely he keeps his monastic vows, how much he protects the integrity of Tibetan Buddhism, how hard he works to spread the Tibetan Buddhist tradition, how well and properly he runs his Dharma centers, how firmly he adheres to his ethics, how knowledgeable and attained he is, how much he protects the Tibetan culture and tradition, or how hard he works to keep the Tibetan dream alive.

For all the Tibetan leadership’s condemnation of Dorje Shugden people, there is not even a single sexual scandal, financial scandal or any form of outage reported against a Dorje Shugden lama in the West. You would think that with all the ‘criminality’ that Shugden people are accused of, there would be quite a few exposés and investigative news reports like those which undid Lama Tenzin Dhonden and Sogyal Rinpoche. However, after over 20 years of baseless accusations, the CTA is unable to come up with anything apart from more baseless, illogical and defective accusations, a popular one being the allegation that Shugden practitioners are all undercover Chinese spies and agents.

Dorje Shugden.
Click to enlarge.

The CTA would have you believe that merely by practicing Dorje Shugden, you will go to hell. But doesn’t one go to hell for committing crimes such as rape, sexual assault and inflicting physical harm onto others? Doesn’t one go to hell for creating schism in the Sangha and by breaking sacred oaths and forcing others to commit heinous crimes such as corrupting the Dharma? Why is the CTA so vocal on the practice of Dorje Shugden even IF it was a corrupt practice (which it is not) and yet so timid and accommodating on such serious crimes and sinful infractions? Is the self-practice of the benign 400-year-old Dorje Shugden ritual more harmful than rape, murder, fraud and felonies that leave countless lives damaged? Even if practicing Dorje Shugden is wrong (which it is not), which is the more serious crime? Which is the misdeed that pushes people away from the Dharma and erodes trust in Buddhism? Ponder that question and one might then begin to understand the true character of the CTA and its real agenda.

Ultimately, given that the Dalai Lama is the supreme spiritual head of Tibetan Buddhism, he should take much stronger action to deter errant Tibetan Buddhist lamas from further indulging in such abusive behavior. He should make very strong statements that lamas who have committed such crimes in the past and those who do such things in the future will immediately have their connections with him severed. That his recognition and endorsement of them will immediately be revoked. That they should immediately remove any forewords he may have written from their books. That they are forbidden to use any photos they may have taken together with him. That they may not hold official positions in the Tibetan administration. That they may not attend his teachings or be in his presence any more. This will be a good warning to the Tibetan Buddhist world that the Dalai Lama is serious about stamping out wayward behaviour amongst the Tibetan Buddhist clergy.

In fact, the Dalai Lama should really take the current situation seriously before the reputation of Tibetan Buddhism is utterly and completely ruined. Take what is happening to the Vatican as an example. They are coming under fire for case after reported case of men of the cloth molesting young children, and as a result are paying millions in compensation. If the Dalai Lama and the CTA continue to remain quiet, it is only a matter of time before they are held similarly accountable for the harmful actions of those under their domain. So, before it is too late, the Dalai Lama and his CTA had better take stronger measures so that the global public sees that something is being done about these criminals in robes, just as how Dorje Shugden practitioners are being punished for not heeding the Dalai Lama’s advice.

Buddhist leader sexually assaulted students,
report finds

Source: https://thinkprogress.org/buddhist-leader-sexually-assaulted-students-report-finds-0d08e17cedd9/. Click to enlarge.

Shambhala Head Sakyong Mipham Rinpoche
Accused of Sexual Abuse in New Report

Source: https://tricycle.org/trikedaily/sakyong-mipham-rinpoche-sexual-abuse/. Click to enlarge.

Report alleges sexual misconduct by
leader of Shambhala community

Source: https://www.lionsroar.com/report-alleges-sexual-misconduct-by-leader-of-shambhala-community/. Click to enlarge.

The opinion piece below was sent to dorjeshugden.com for publication. We accept submissions from the public, please send in your articles to ds@dorjeshugden.com.

By: Karmo Tsomo

Bhutan is no ordinary place. A modern-day Shangri-La shrouded in magic and mystery, this is the last of the great Himalayan kingdoms, a place where modernity is embraced alongside traditional Buddhist culture. Known all over the world for its sustainable approach to tourism focused on “low-volume” but “high-value”, the country prides itself for its philosophy of “Gross National Happiness”, placing emphasis on citizens’ wellbeing rather than material indulgences.

The result is a country full of juxtapositions, from Buddhist monks with smartphones, to provocative images etched on the sides of sacred monasteries. Nevertheless, contrary to how it is portrayed for its upkeep of traditional Buddhist values, Bhutan is not a mere museum piece. The Bhutanese are highly educated, well-informed about the world and are extremely fun-loving. It is this very blend of the modern and the ancient that makes the country endlessly fascinating.

Legendary Beginnings

Bhutan’s snow-capped peaks tower above deep and shadowy gorges cloaked in primeval forests. Dotted along this stunning Himalayan landscape are formidable dzongs or fortress monasteries, reminders of how the Bhutanese have made this incredible land their home for centuries. It is no wonder that Bhutan is the land of legends.

Bhutan is known around the world for its beautiful landscapes, from lush green forests to snow-capped mountains dotted with Buddhist temples and fortress dzongs.

And legend has it that the great and powerful Indian tantric adept, Guru Rinpoche or Padmasambhava, saved King Sindhu Raja of Bumthang from being possessed by a vicious demon spirit. He exorcised this demon, captured it and bound it by oath never to harm others and instead support the practice of Buddhism. By manifesting his extraordinary powers, Guru Rinpoche also converted both the king and his rival to the peaceful Buddhist religion, thereby ending years of strife and restoring peace to the land of what is today known as Bhutan.

On Guru Rinpoche’s second visit to Bhutan, he traversed the districts of Bumthang, Mongar and Lhuentse on his return from Tibet where he had subdued hordes of demons and spirits obstructing the great Abbot Santarakshita from establishing Buddhism there. King Trisong Detsen had invited Guru Rinpoche to Tibet to save Santarakshita’s work from being destroyed by the likes of Pehar (now known as Nechung). Thanks to Guru Rinpoche’s subjugation of the negative interferences, Santarakshita was able to complete the construction of Samye Monastery and establish the order of ordained Sangha there.

While doing all this, Guru Rinpoche left his body print and an impression of his head with a hat in the rocks at Gom Kora, Bhutan. Taking on the form of Dorje Dragpo (one of Guru Rinpoche’s eight primary manifestations) he also flew to Taktsang in Paro on a tigress surrounded by the flames of his wisdom. And it was this event that gave the world-famous Taktsang Monastery its colloquial moniker “Tiger’s Nest”.

Guru Rinpoche later visited Bhutan again, his third visit being during the reign of Muthri Tsenpo (764 – 817 CE), the son of Tibetan King Trisong Detsen. Since then, a host of enlightened beings have empowered the landscape with their holy presence and built Bhutan as a Buddhist kingdom which survives until today.

The Bhutanese landscape is intrinsically linked with Guru Rinpoche, an enlightened Indian tantric adept who visited the country thrice and blessed the land. Here we see a giant statue of the master in the Lhuentse district.

The Bhutanese Identity

By the 16^th century however, the kingdom had fallen into political disarray, with local chieftains controlling various territories and engaging in petty feuds. It was during this period that Bhutan’s complex history with Tibet began.

The arrival of Zhabdrung Ngawang Namgyal (1594-1651 CE) of the Drukpa Kagyu sect of Tibetan Buddhism was to change the fate of Bhutan forever. At just eight years old, Zhabdrung Ngawang Namgyal received the layman vows from Mipham Chogyal and was given the name Ngawang Namgyal. He went on to receive teachings from esteemed masters of the time, covering not only teachings from the Drukpa Kagyu lineage but also the Nyingma, Sakya, Gelug and other Kagyu traditions as well. He was also the abbot-prince of Ralung Monastery.

At the age of 12, Zhabdrung Ngawang Namgyal was recognized as the reincarnation of Kunkhyen Pema Karpo, the 4^th Gyalwang Drukpa, or supreme head of the Drukpa Kagyu lineage. The Gyalwang Drukpas are actually considered to be emanations of Chenrezig, the Buddha of Compassion. He was enthroned at Ralung Monastery at the age of 13 and received the name Drukpa Ngawang Tenzin Namgyal Jigme Drakpa.

Zhabdrung Ngawang Namgyal, the founder of Bhutan and the great master who spread the sacred Drukpa Kagyu lineage in the country.

However, Zhabdrung Ngawang Namgyal was not the only recognized reincarnation of Kunkhyen Pema Karpo. There was another candidate, known as Gyalwa Pagsam Wangpo, and this led to disharmony not only within the monastery but also within the Drukpa Kagyu tradition. Gyalwa Pagsam Wangpo eventually earned the favor of the King of Tsang and was enthroned as the 5^th Gyalwang Drukpa. Fearing persecution from the King of Tsang, Zhabdrung Ngawang Namgyal decided to flee Tibet.

Receiving signs from the Dharma Protector Yeshe Gonpo (the Wisdom Mahakala) in the form of a raven, Zhabdrung Ngawang Namgyal was directed south to Bhutan. Arriving in what is now Bumdeling in eastern Bhutan, in 1616, he established Cheri Monastery, also known as Chagri Dorjeden Monastery. Three years later, he entered solitary retreat in a cave near Cheri where he manifested tremendous spiritual realizations. At the age of 40, he received full monastic ordination.

After establishing Palpungthang Dewa Chenpo Dharma Gandro in 1637, Zhabdrung Ngawang Namgyal become an exalted leader, both spiritually and in secular terms. In fact, he successfully established a system of dzongs, or fortress monasteries, to protect the Bhutanese from marauding Tibetans bent on conquering new lands. The first of these, Simtokha Dzong, even housed a monastic body and administrative facilities. Combining civil, religious and defensive functions, it became the model for all later dzongs in Bhutan.

Simtokha Dzong in the present days

In establishing an order of Buddhist Sangha in Bhutan, Zhabdrung Ngawang Namgyal commenced the construction of many monasteries and when Punakha Dzong was completed in 1653 CE, two years after his passing, the Sangha were relocated there. It became the dratsang (central monastic body) for Bhutan, headed by the supreme abbot known as the Je Khenpo.

Realizing a need for the Bhutanese to preserve their own culture and identity embellished with the Buddhist religion, Zhabdrung Ngawang Namgyal created a spectrum of unique customs, traditions, ceremonies and rituals in a deliberate attempt to develop a distinctive Bhutanese identity that has since come to be beloved and celebrated by its people. This included not only the codification of the Drukpa Kagyu teachings into a distinctively Bhutanese system, but also the adoption of a national dress and the celebration of new festivals. It was through his foresight and immense efforts that the current nation of Bhutan as we know it was born. He also successfully built good relations with the neighboring kingdoms of Nepal, Cooch Behar and Ladakh, thus securing the Bhutanese kingdom’s status as a sovereign state.

Punakha Dzong

The Rise of Kings

By the late 1800s, as things would have it, Bhutan was once again in the throes of political turmoil although the positions created by Zhabdrung Ngawang Namgyal of Druk Desi (secular ruler) and Je Khenpo (spiritual leader) still had sway with the people. It was the shrewd 51^st desi, Jigme Namgyal who installed his 17-year-old son Ugyen Wangchuk as the penlop (governer) of Paro. This move was to change the history of Bhutan forever.

First King: Druk Gyalpo Ugyen Wangchuk

Druk Gyalpo Ugyen Wangchuk, the first king of Bhutan.

At the age of 20, Ugyen Wangchuk was also installed as the penlop of Trongsa, giving him more influence than the new desi. When fights broke out between various dzong leaders from around the country, he tried to mediate. However during the conflict, some of these leaders were either killed or they fled to Tibet. In the aftermath, Ugyen Wangchuk providentially emerged as the most powerful figure in the country.

With the death of the desi, Ugyen Wangchuk was elected the hereditary leader of Bhutan through a unanimous vote of Bhutan’s highest Buddhist lamas and secular chieftains. He was enthroned with the title Druk Gyalpo (Dragon King) on 17^th December 1907.

Second King: Druk Gyalpo Jigme Wangchuk

Druk Gyalpo Jigme Wangchuk, the second king of Bhutan.

Ugyen Wangchuk was succeeded by his 24-year-old son, Jigme Wangchuk, when he died in 1926. Though King Jigme Wangchuk reigned during the Second World War, Bhutan was unaffected due to its policy of isolationism. During this time, King Jigme Wangchuk successfully brought the entire country under his control through refining the nation’s administrative processes and economic systems.

In 1947, India gained independence from Britain and signed a landmark agreement with King Jigme Wangchuk. This treaty asserted Bhutan’s authority as a sovereign nation state and marked the beginning of very strong relations between the two countries. India also vowed never to interfere with Bhutan’s internal affairs, while Bhutan asked India to guide its external policies in order to build international relations.

Third King: Druk Gyalpo Jigme Dorji Wangchuk

Druk Gyalpo Jigme Dorji Wangchuk, the third king of Bhutan.

King Jigme Dorji Wangchuk succeeded his father to the throne of Bhutan in 1952. Having been educated in both India and England, he was a formidable statesman and spoke fluent Hindi, English and Tibetan as well as his native Bhutanese. In order to build closer relations with India, he invited the then-Prime Minister of India, Jawaharlal Nehru, and his daughter Indira Gandhi to Bhutan in 1958.

As the Chinese Cultural Revolution spread to Tibet in 1959, Jigme Dorji Wangchuk realized that the Bhutanese policy of isolationism was no longer appropriate in the 20^th century and he strove to make Bhutan a member of the larger world community. In 1961, he ended Bhutan’s self-imposed isolation and started a five-year program of development that propelled Bhutan into the modern world. In 1962, Bhutan joined the Colombo Plan, giving it access to technical assistance and training from other member countries throughout Southeast Asia. Improved relations with India also led to the financing of the Chhukha hydroelectric project in western Bhutan. In 1969, Bhutan joined the Universal Postal Union and became a member of the United Nations in 1971.

King Jigme Dorji Wangchuk’s achievements were also equally impressive on the home front. He established a High Court, created the Royal Bhutan Army and police forces, and abolished serfdom throughout the country. Another of his greatest achievements was the creation of the National Assembly known as the Tshogdu, and the implementation of a 12-volume code of law. All the while, the king emphasized the need to preserve Bhutanese culture and tradition.

Fourth King: Druk Gyalpo Jigme Singye Wangchuk

The fourth king of Bhutan, Druk Gyalpo Jigme Singye Wangchuk (right), crowning his son, Jigme Khesar Namgyal Wangchuk (left) as the fifth king of Bhutan.

King Jigme Singye Wangchuk assumed the throne at the age of 16 when his father passed away at the age of 44. Similar to his father, he received his education in both India and England. He also studied at the Ugyen Wangchuk Academy in Paro.

Continuing his father’s legacy, he dramatically advanced the modernization process in Bhutan. Making use of Bhutan’s three special circumstances – a small population, a large land mass, and the country’s rich natural resources – he strove to achieve economic self-reliance.

It was King Jigme Singye Wangchuk who implemented the now-famous philosophy of Gross National Happiness. Rather than just a measurement of a person’s individual happiness, this philosophy encompasses criteria to measure development projects and progress in terms related to the greater good of society at large. This in turn feeds back into an individual’s sustainable level of happiness.

He was also the first king to invite foreign press to the country’s capital, Thimphu. A total of 287 guests were invited and many new facilities such as hotels were built to accommodate them. These hotels have since become the basis for the development of tourism in Bhutan, which is one of the industries the country relies on to sustain its economy.

King Jigme Singye Wangchuk was instrumental in improving health care, rural development, education and communications. He was also the mastermind behind Bhutan’s policy of environmental conservation, which stresses ecological considerations above commercial interests. He also strengthened the modernization process through six development goals: sustainability; self-reliance; people’s participation and decentralization; human resource development; regionally balanced development; and the efficiency and development of the private sector.

In 2005, the then 49-year-old king announced that he would abdicate the throne in favor of his son, the Crown Prince Jigme Khesar Namgyal Wangchuk, and facilitated the transition of the country from an absolute monarchy to a democratic constitutional monarchy in 2008.

Fifth King: Druk Gyalpo Jigme Khesar Namgyal Wangchuk

Druk Gyalpo Jigme Khesar Namgyal Wangchuk, the fifth king of Bhutan

King Jigme Khesar Namgyal Wangchuk became king on 9^th December 2006 and was enthroned on 6^th November 2008. Apart from being educated in Bhutan, India and England, he also studied in the USA. He is well-known for his efforts to democratize Bhutan, improve diplomatic relations with foreign nations such as India, Thailand, Japan and Singapore; improve education; and land reforms.

His marriage to Queen Jetsun Pema and the arrival of their son was greatly anticipated by the people of Bhutan who affectionately call him “The People’s King”. His works are leading Bhutan into the modern world, carrying on the legacy of previous kings, all the while retaining Bhutan’s unique culture.

Bhutan’s Tibetan Trouble

Bhutan has a long and complex history with Tibet. As both countries are Buddhist, and as the form of Buddhism practiced in Bhutan has its origins in Tibet, one would assume that the two countries have maintained close cultural and political ties. Both countries even rely on the same writing script that was developed by the great Tibetan translator Thonmi Sambhota.

In theory therefore, the two nation states should get along well with each other. In practice however, Tibetans have been creating problems for Bhutan for a very long time. Since the time of Zhabdrung Ngawang Namgyal’s settling in Bhutan, the Tibetan leadership have repeatedly tried to take over the country for themselves. This repressive attitude continues even into the modern era — the Central Tibetan Administration’s (“CTA”; Tibetan leadership located in Dharamsala, North India) actions over the last 60 years have been nothing but hostile.

Gyalo Thondup, brother of His Holiness the 14th Dalai Lama. He was one of the alleged masterminds behind the assassination attempt on the crown prince of Bhutan.

In 1979, the Bhutanese government issued the Tibetans in their country with an ultimatum: become Bhutanese citizens or go back to China. This ensued after tensions between Tibetans, who were kindly granted refuge by the Bhutanese government, and the local Bhutanese population escalated. Not only did the Tibetans refuse to assimilate into Bhutanese culture but in 1974, a day before the coronation of the young King Jigme Singye Wangchuk, a Tibetan plot to murder the then 18-year-old crown prince was uncovered by the Bhutanese government.

30 Tibetans were arrested and accused of conspiring to assassinate the young king. The group of conspirators, though led by a Bhutanese deputy home minister, was largely made up of Tibetans. This included Gyalo Thondup, the brother of His Holiness the Dalai Lama, and the Dalai Lama’s representative in Thimpu, Bhutan’s capital city. Amongst the others involved was a “Tibetan woman who once used to enjoy considerable influence and privilege in Bhutan”.

The Tibetan Woman

This “Tibetan woman” was a controversial figure known as Yangki. She was the mistress of King Jigme Dorji Wangchuk, the third king of Bhutan. Yangki’s family had no social status or political power before she became the king’s mistress, but as her influence grew, so did the power of her family. Professor Leo Rose of Cornell University describes the machinations of Yangki and her family in his work The Politics of Bhutan, published in 1977. His research makes it clear that Yangki had been involved in more than one political assassination plot. The disposal of certain key figures in the upper echelons of Bhutanese society was her way of consolidating power and moving up the power ladder.

Yangki and Kanaibhu, her father, were the masterminds behind the assassination of Lochen Jigme Dorji, the then-prime minister and close confidant of the king. They had become convinced that the prime minister was trying to murder the king. Since they were solely dependent on the king for economic and social prosperity, they decided the prime minister had to be done away with, lest his plan to kill the king was successful. Kanaibhu even supplied the gun that the assassin used to kill the prime minister.

Queen Ashi Kesang Choden Wangchuk and the 3rd king of Bhutan, Jigme Dorji Wangchuk.

As it turned out, their reasoning was nothing more than their self-centered need to retain power. Suffice to say, the king was furious and ordered the elimination of both Yangki and her father. They were saved at the last minute when the queen, Ashi Kesang Choden Wangchuk interceded. The queen was a paragon of compassion; although she knew she was sparing the life of her husband’s mistress, she was still moved to do so. Eventually, cover-up stories were spread to hide Yangki’s involvement in the assassination as it was commonly known that she was the king’s mistress.

Yangki and Kanaibhu were secretly imprisoned for their part in the assassination, but were later released and reinstated to their eminent positions within the Bhutanese elite. By the time of the king’s passing, Yangki had borne the monarch four children but they were never legitimized or considered to be in the line of succession for the throne. Shortly before his death, King Jigme Dorji Wangchuk himself dictated a letter to the crown-prince, countersigned by some of the top Bhutanese government officials. In it, the king made it clear that he regretted his relationship with Yangki, and that her children should never be considered royalty:

“In my life time I have committed a very big blunder by having an affair with Yangki. Being young, I stayed with her a few times and before I could keep the affair within limits, not one or two but four children were born, so I could not sever my connection with her. Kesang Wangchuk is completely in the right. She was consecrated with me in the Tashi Ngasol ceremony as my true Queen, and as such children born from her are the legitimate princes and princesses. In the case of Yangki, she is only a girlfriend and not a legitimate wife, and as such children born from her cannot be considered royal children but are to be considered as illegitimate children.

You should never give any Government service and status to Yangki’s children. If you grant them status, it will create problems for you. It will be enough to treat them like other Bhutanese subjects.

I have given them adequate wealth, so they should not face any hardship. In case they do face hardships, maybe you will help them.

In case I die, let them stay outside the country for a few years; after that do as you deem necessary. The reason why I am saying all this is for your own benefit.”

~ Jigme

Despite the king’s efforts to make the best of a bad situation and provide for his children born out of wedlock, Yangki, her father and their Tibetan cohorts had other ideas.

The Failed Assassination

King Jigme Dorji Wangchuk passed away in 1972 but it was not until 1974 that his heir, Prince Jigme Singye Wangchuk, was to be crowned the king of Bhutan. Following the insidious plot hatched by Gyalo Thondup, the Tibetans set out to murder Prince Jigme Singye Wangchuk and burn down not only the royal palace but also Bhutan’s administrative headquarters. They even managed to smuggle more than 12 trucks of weaponry into the country.

During the ensuring panic and pandemonium, the conspirators planned to install one of Yangki’s illegitimate male children as the monarch, and the group of Tibetans behind the coup would have moved into positions of authority. If the plot had been successful, Bhutan would have come under the control of this group and indirectly, the Tibetan leadership. However, a secret meeting of the Bhutanese National Assembly took steps against the conspirators and with the help of Indian intelligence agencies, the plot was foiled. Yangki fled to India with her family where she settled and lived in exile. Other members of the Tibetan cohort were arrested by the authorities, tried and convicted for their involvement. Prince Jigme Singye Wangchuk went on to become the king.

Map of Bhutan, Nepal and India. Click to enlarge.

To prevent such a situation from arising again, the Bhutanese government had to act appropriately. The government knew that if Tibetans were left to their own devices and were allowed to remain without integrating into Bhutanese society, Tibetans would:

• Continue to retain their Tibetan identity. This separation from the Bhutanese population would give rise to increased resentment on both sides. The Bhutanese would resent the Tibetans for being refugees, while the Tibetans would presumably make further attempts to take over the country, egged on by the Tibetan leadership who desperately sought a land they could rule.
• Continue to protest for the ‘Tibetan cause’. This would not only disrupt the peace in Bhutan, but would hinder its move towards modernization and jeopardize future relations with foreign powers.

An archived news article published in The New York Times about the plot to assassinate Jigme Singye Wangchuk before his coronation as the king of Bhutan. Source: https://www.nytimes.com/1974/
06/02/archives/bhutan-reports-plot-to-kill-king-regime-accuses-tibetans-on-eve-of.html.

Shockingly, the CTA opposed the Bhutanese government’s 1979 ultimatum. Instead of securing their people’s future as legitimate citizens of a nation state, with all the benefits it provides, they chose to keep the 6,300 Tibetans within Bhutan’s borders as refugees. Bhutan even accused CTA officials of creating difficulties for the Tibetan refugees, although the Tibetans living in Bhutan had already accepted that Bhutan was the country of their future.

Despite the CTA’s objections, 2,300 Tibetans decided to become Bhutanese citizens, swearing allegiance to the king, and integrating into the country’s society. They became full citizens with all the rights accorded to them by law. The remainder resettled in India, where they continued to live under the yoke of the CTA, although some later chose to move to Europe and North America.

Since that time, Bhutan has remained quiet on the issue of the Tibetans, obviously scarred from the devious plot to overthrow the Bhutanese monarchy and plunge the country into chaos. But what does this incident tell us about how the Bhutanese government thinks about the Tibetans?

• The Bhutanese government was not prejudiced against Tibetans. They simply wanted them to integrate into Bhutanese society for the sake of harmony and peace. Not only that, but the Tibetans would have access to all the legal rights, services, and the economic potential that every Bhutanese citizen has.
• They wanted to avoid disagreements and struggles with China, something that both Nepal and India had to deal with in the succeeding years. Once the ‘Tibetan refugee’ situation was removed, the Bhutanese could remain focused on developing their country rather than worrying about international relations.
• They wanted to ensure that Tibetans who remained in Bhutan became contributing members of the country’s Gross National Happiness philosophy rather than relying on hand-outs.

Despite the CTA being exposed for trying to assassinate the country’s beloved future monarch, Bhutan never retaliated. Instead it took a compassionate stance towards the Tibetans, understanding that harmony could never be achieved by keeping the Tibetans as refugees. This was a lesson that the likes of Nepal and India did not learn, and are suffering for now.

It is unfortunate that the CTA have a track record of making the lives of Tibetans difficult no matter where in the world they are. Just as Bhutan accused the CTA of creating issues where there were none to begin with, the CTA is also known to ostracize, discriminate and actively persecute whole swathes of their own society, from the Jonangpas to Dorje Shugden practitioners.

In keeping their people divided and in constant need of support, the CTA have crippled the Tibetan society in-exile. The CTA has failed to provide the Tibetans with a secure future and if the CTA continues down this path, Bhutan will not be the last nation state to remove them from their borders. One day, as countries seek to integrate the Tibetans rather than keep them as refugees, the Tibetan culture and heritage outside the Tibet Autonomous Region of China will cease to exist forever.

Bhutan and Dorje Shugden

The 4th Zhabdrung Rinpoche Jigme Norbu was an ardent practitioner of Guru Rinpoche and Dorje Shugden.

Unbeknownst to many Tibetan Buddhist practitioners, Buddhism in Bhutan has a long and established link to the practice of the enlightened Dharma Protector Dorje Shugden. To understand the tremendous impact of this relationship, one must trace the annals of history back to the time of Bhutan’s legendary founder, Zhabdrung Ngawang Namgyal.

Zhabdrung Ngawang Namgyal was the first in a successive line of reincarnations that spread the Drukpa Kagyu tradition in Bhutan and secured the country as an independent nation state. He was not only the reincarnation of Kunkhyen Pema Karpo, the 4^th Gyalwang Drukpa, and therefore an emanation of Chenrezig; but he was also the figure who effectively ensured Bhutan’s independence and defended it against waves of attacks from Mongolian and Tibetan invaders during the time of the 5^th Dalai Lama. After his passing, three of his reincarnations were identified, each representing emanations of his body, speech and mind. However, only one of the three i.e. the mind emanation was enthroned as his successor and was named the 1^st Zhabdrung Rinpoche.

The First Zhabdrung Rinpoche: Jigme Drakpa I

Jigme Drakpa was born in 1724 in the mountain ranges of Yoru, Tibet. He was enthroned at the age of 23 and became a fully ordained monk. At the age of 25, he entered a three-year retreat at Cheri Monastery, following the Kagyu tradition. Engaging in both the generation and completion stages of Highest Yoga Tantra, he gained many spiritual attainments and dedicated his life to serving sentient beings and spreading the Buddhist doctrine. However, his deeds led others to become envious. He was poisoned and subsequently passed away in 1761.

The Second Zhabdrung Rinpoche: Chokyi Gyeltsen

Born in 1762, Chokyi Gyeltsen was enthroned at a young age. Receiving both novice and full monastic ordination, he had not yet completed his studies when again jealousy overtook the minds of others. He was poisoned and passed away in 1788. He was just 27 years old at the time.

The Third Zhabdrung Rinpoche: Jigme Drakpa II

Jigme Drakpa II was born in Bumdeling, Bhutan in 1791. He was enthroned at a young age, and began his study of the monastic codes of conduct as well as sutra and tantra. He also received teachings on the generation and completion stages of Highest Yoga Tantra. While at Talo Sangak Choling Monastery, he expanded the main prayer hall and later took responsibility for the entire institution. He is also noted to have invited a Dharma Protector from Samye Monastery in Tibet, and built a chapel for the Protector.

When he was just 20, he assumed both spiritual and secular responsibility for the country. However, those with untoward intent fostered problems between him and another of Zhabdrung Ngawang Namgyal’s reincarnations who was identified as the speech emanation. Manifesting great disappointment, he resigned from his position as the country’s leader only a year after he had assumed power. He spent the rest of his life in the monastery, practicing and meditating. He passed away in 1830.

The Fourth Zhabdrung Rinpoche: Jigme Norbu

The fourth of the Zhabdrung mind incarnations was Zhabdrung Jigme Norbu (1831-1861 CE). He was born into the respected family line of the renowned Bhutanese Nyingma tertön (discoverer of hidden Buddhist teachings) Pemalingpa (1450-1521 CE).

The 4th Zhabdrung Rinpoche Jigme Norbu. Click on image to enlarge.

Zhabdrung Jigme Norbu received his education from many of the Je Khenpos or supreme heads of Buddhism within Bhutan. These included Sherab Gyeltsen (the 25^th Je Khenpo), Padma Zangpo (the 27^th/29^th Je Khenpo), Jampel Gyatso (the 30^th Je Khenpo), and Yonten Gyeltsen (the 31^st Je Khenpo).

After being positively identified as the reincarnation of the 3^rd Zhabdrung Rinpoche, Zhabdrung Jigme Norbu was enthroned as the 4^th mind emanation of Zhabdrung Ngawang Namgyal. He was also enthroned as the desi, the secular ruler of the country. Not wanting to remain a monk, he took on a consort named Dechen Tsomo in order to practice advanced Mahamudra meditation.

It was with his consort that he fathered a daughter named Rinchen Tsomo. This did not sit well with the elite of Bhutanese society of the time. Combined with false allegations of his involvement in a failed political coup, he decided to resign from his positions in 1852. He then left his monastic seat of Talo Sangak Choling and travelled to Tibet for some time. Later, he returned to Gorina Monastery in Bhutan, which was originally founded by one of his teachers, Sherab Gyeltsen, and entered clear light at the age of 31.

Zhabdrung Jigme Norbu wrote many texts throughout his life. A compilation of these works, titled ‘The Collected Works of the Fourth Zhabdrung Tulku of Bhutan, Jigme Norbu (1831-1861)‘ was published by the National Library of Bhutan in 1984. Contained within this compilation are various rituals to powerful and important Dharma Protectors such as invocation liturgies, torma offerings and verses of praise to Mahakala, Tsering Chenga, Shingkongma, Palden Lhamo, Tsiu Marpo, Rahula and Dorje Shugden.

A Closer Look at Zhabdrung Jigme Norbu’s Dorje Shugden Texts

Upon closer examination, Zhabdrung Jigme Norbu’s Collected Works contain numerous mentions of Dorje Shugden throughout. Specific sections are even dedicated to this enlightened Dharma Protector. For instance, in Volume ‘NA’ of his collected works, which is a 50-page Request for Fulfilment of Activities to All Protectors, Dorje Shugden is mentioned repeatedly, alongside the other Protectors listed above.

Volume NA of Zhabdrung Jigme Norbu’s Collected Works. Click to enlarge.

The prayer begins with mentions of Guru Rinpoche in the form of Pema Totreng or the “Powerful Lotus Garland of Skulls”. This form of Guru Rinpoche was particularly favored by the tertön Pemalingpa and his followers.

Zhabdrung Jigme Norbu composed this text when he was just 27 years old, at the monastery of Ngenlung Sangwa Chenpo Zhelmey Khang. According to the colophon, the author’s name is given as Chime Wangchuk, which is one of Zhabdrung Jigme Norbu’s many known aliases.

According to the colophon, the author of the first part of the prayer is Chime Wangchuk, a known alias of Zhabdrung Jigme Norbu. Click to enlarge.

The next part of this work is a daily torma offering ritual to various Dharma Protectors including Dorje Shugden. The authorship of this ritual is also attributed to Zhabdrung Jigme Norbu under the alias Dorje Chechog Dupa Tsel, who composed it after he was requested to do so by the ever-faithful Dagmo Kelsang Karma Tsomo.

The colophon indicates that the author of the daily torma offering ritual is Dorje Chechog Dupa Tsel, another of Zhabdrung Jigme Norbu’s known aliases. Click to enlarge.

A comprehensive list of Zhabdrung Jigme Norbu’s many aliases, as compiled by the Buddhist Digital Resource Center, can be seen below. The Buddhist Digital Resource Center is a reputable US-based non-profit organization that seeks out, preserves, and disseminates Buddhist literature.

A comprehensive list of Zhabdrung Jigme Norbu’s many aliases from the Buddhist Digital Resource Center.

Dorje Shugden’s importance to Zhabdrung Jigme Norbu is most clearly evidenced in Volume “PHA” of his Collected Works, which is a collection of fulfillment rituals to all protectors known as Pawo Jiglu. An entire section of this volume (21 pages in total) is dedicated solely to Dorje Shugden, and includes his visualization, invocation, offerings, torma offerings, praise, fulfilment offering, confessional and enthronement prayers.

Volume PHA of Zhabdrung Jigme Norbu’s Collected Works. Click to enlarge.

It is important to note Zhabdrung Jigme Norbu’s assertion within Volume PHA that Dorje Shugden is the collection of all the Buddhas’ power. This can be seen in the first line of his praise and it references Dorje Shugden’s unmistaken enlightened nature.

Another important point of note is that throughout the ritual, there are numerous examples of Dorje Shugden’s intricate connection and association with Guru Rinpoche. This is not commonly found in other ritual texts. For example, a confessional verse reads:

“Ordered to protect the essential doctrine
By Padma Wang and Jamyang father and sons
Heruka and Vajrakapalamalin [Guru Rinpoche],
Dorje Shugden and retinue consider me.”

The original Tibetan verse can be viewed here. Click to enlarge.

In another verse within the enthronement prayer, Zhabdrung Jigme Norbu writes:

“Fully empowered and Vajra-sealed
By deathless Vidyadhara Vajrakapalamalin
[Guru Rinpoche Pema Totreng]
To protect the general and specific doctrine,
I enthrone you as the Great King of Dharma Protectors.“

The original Tibetan verse can be viewed here. Click to enlarge.

The original Tibetan verse can be viewed here. Click to enlarge.

In view of the unique manner in which Zhabdrung Jigme Norbu combines praises and petitions to both Guru Rinpoche and Dorje Shugden within the same ritual text and even within the same verse, it is highly likely that Dorje Shugden was not only a Protector of Zhabdrung Jigme Norbu, but also one who has a special connection to all the people of Bhutan.

Downloads

• Click here to download Volume NA.
• Click here to download Volume PHA.
• Click here to download Zhabdrung Jigme Norbu’s collected works.

Drukpa Kunley

Zhabdrung Jigme Norbu’s writings on Dorje Shugden have many similarities with those of the 17^th century Bhutanese Drukpa Kagyu master, Drubwang Dreuley Tenzin Zangpo, who is also known to have propitiated Dorje Shugden. Drubwang Tenzin Zangpo is considered to be the third reincarnation of Drukpa Kunley, the Bhutanese mahasiddha.

Known and loved all over Bhutan for his outlandish mahasiddha behavior and magnificent spiritual attainments, Drukpa Kunley led a very interesting life. He was one of the Nyönpas (“madmen”), a group of spiritual masters who, on an outward level, appeared to be behaving completely in opposition to the Buddhist teachings, but inwardly had great spiritual attainments. Their behavior included eating meat, drinking alcohol, singing, dancing, and engaging in sexual activity.

A painting of Drukpa Kunley

Drukpa Kunley was born in 1455 and was the great grandson of Yeshe Rinchen, a known emanation of Manjushri. From a young age, he showed signs of renunciation and took ordination, receiving the name Kunga Legpa. Around the age of seven, his father, Nangso Rinchen Zangpo, was murdered due to conflict with his paternal uncle. He spent the next six years of his life as a servant. During this time, he realized that if he did not practice the Dharma, his life would be wasted. And so he travelled to U province, giving away his worldly possessions which included a rosary made of 50 pieces of amber, a turquoise earring and a yellow ochre horse.

Arriving at Ralung Monastery, he stayed there for a short while, receiving his main teachings from his root teacher Lhatsun Kunga Chogyam. These included teachings on the body’s energy channels, the Nyingpo Kor, and grammar. He also received teachings on tummo (inner heat meditation) and Mahamudra (Great Seal meditation). He received layman’s vows and novice monastic ordination from Nenying Choje and full ordination from Zhalu Khyen Rabpa. He also received the complete teachings of the Buddha from various erudite Rimé masters such as Kungpo Sangye.

Ralung Monastery

Having attained complete realization of both the sutra and tantra paths within Buddhism, Drukpa Kunley understood that self-liberation, bodhicitta and samaya (spiritual commitment) vows are all contained within the tantric vows, so he returned his monastic vows to the Three Jewels. He had come to the understanding that protecting the mind was more important than outward appearances. It was from then on that the great master manifested the behavior of a madman. Even so, he was extremely compassionate, providing people with whatever they needed, from water and wealth to teaching the Dharma.

One interesting tale recounts his meeting with two other “madmen”, known as the madman Heruka of Tsang (Tsangnyon Heruka) and the madman Kunga Zangpo of U (Unyon Kunga Zangpo). All three happened to meet each other and travelled to Tsari, southeast of Lhasa. Deciding to leave something behind for faith to arise in the minds of future disciples, Tsangnyon Heruka left his footprint in a stone and Unyon Kunga Zangpo left his handprint. Drukpa Kunley however exclaimed that leaving a print in a stone was as easy as leaving a print in the mud for him, and he declared that even his dog could do it. Drukpa Kunley then caught a dog and placed its paw on the stone, where it left an impression.

Drukpa Kunley or Kunga Legpa

Drukpa Kunley also studied under the master Pemalingpa who, as we saw earlier, was the forefather of Zhabdrung Jigme Norbu. Drukpa Kunley’s outrageous behavior is said to have shocked people out of their preconceived notions and misconceptions about not only secular life, but on a higher level, spirituality too.

Drukpa Kunley’s impact on Bhutanese culture cannot be underestimated. He is still honored in religious murals, rituals, and artwork throughout the country. Known as the ‘Madman of the Dragon Lineage’, his legacy lies in his crazy methods of bringing people to enlightenment. Another of his epithets is the ‘Saint of 5,000 Women’, since most of his disciples were female. His strange behavior however was moist with Buddhist teachings.

One story recounts the importance of holding vows. Upon entering a monastery, he emitted a beautiful fragrance while walking past some young monks. As he approached the older monks however, he farted, emitting a foul odor. When confronted, he told the older monks that what they smelled was a reflection of how well or badly they were holding their morality and vows.

The divine madman, Drukpa Kunley. Click to enlarge.

Drukpa Kunley is also known for his unconventional methods of teaching people about desire and attachment. There are numerous accounts of how he would lay down naked in the middle of the road with his private parts exposed and erect. Nuns would walk past him, at first showing how shocked they were, but then coming closer and talking amongst themselves. When asked why he was doing this, he would reply that he was not doing anything at all, and that it was the nuns who were making a spectacle of him. He would then proceed to grant them profound teachings about desire, attachment and how to overcome them.

Towards the end of his life, Drukpa Kunley was invited to Nangkatser. There, he realised he would pass away soon after a rainbow appeared and shone onto his right foot. So, he travelled to where his son, Zhingkyong Drukdrak was staying. He passed away at Thodlung Lampar Monastery and his body was cremated. Incredible images of deities and numerous relics were found in the ashes of his funeral pyre, and were later installed in a silver reliquary stupa.

During his lifetime, Drukpa Kunley served as the abbot of Nyel Dreuley Gon for a brief span of time. This small Drukpa Kagyu monastery was to become the seat of his incarnations, known as the Dreuley Tulkus. Drukpa Kunley was considered the first of his incarnation lineage and his second incarnation was known as Drubtho Rinpoche.

Drubwang Tenzin Zangpo

Drubwang Dreuley Ngawang Tenzin Zangpo was recognised as the third Dreuley Tulku by his root-teacher, Gyalwang Pagsam Wangpo. He was born into a servant family and showed signs of being spiritually attained, such as hooking a leg of lamb onto the rays of the sun.

From a young age, Drubwang Tenzin Zangpo was known to be very humble and held his vows strongly. He was a great meditator and became a well-known religious figure throughout the land. He is particularly noted to have received the initiation of Palden Lhamo and teachings on Mahamudra. He is also remembered for his memorization of the Abbreviated Kalachakra Tantra.

One of his later incarnations, the 5^th Dreuley Tulku, Drubwang Kunga Mingyur Dorje composed a prayer in which he praised the incomparable qualities of Drubwang Tenzin Zangpo:

“With his excellent compassion, he performed limitless deeds for the benefit of others,
Skilled in teaching Dharma to those of different propensities,
Teaching the definitive nectar to develop beings’ full understanding of enlightenment,
To the great saffron-clad monk, I make requests.”

It was this incarnation of the Dreuley lineage who began Bhutan’s close connection with Dorje Shugden. The great Gelugpa master Serkong Dorje Chang wrote that one of the earliest and most significant Dorje Shugden ritual texts, known as Petition to Dorje Shugden Tsel: Granting all Desired Activities was most likely co-composed by Drubwang Tenzin Zangpo and Morchen Kunga Lhundrub, a Sakya master. This work was so significant that Serkong Dorje Chang incorporated it into his own writings. It was also included in the extensive catalogue of Dorje Shugden texts compiled by the Mongolian master Lobsang Tamdin.

The Dorje Shugden prayer composed by Drubwang Tenzin Zangpo can be found in Volume KA of the Dorje Shugden bebum. Click to enlarge.

The colophon lists the authors of this Dorje Shugden text as Dreuley (the Drukpa Kagyu master Drubwang Tenzin Zangpo) and Morchen (the Sakya master Morchen Kunga Lhundrub). Click to enlarge.

Both Drubwang Tenzin Zangpo and Morchen Kunga Lhundrub are named in the colophon of the text as ‘Dreuley’ and ‘Morchen’ respectively. Serkong Dorje Chang further states that Drubwang Tenzin Zangpo authored the upper portion of the text while Morchen Kunga Lhudrub authored the lower portion. This text also appears in the Dorje Shugden bebum compiled by H.E. Guru Deva Rinpoche.

Like many other masters who composed texts to this enlightened Dharma Protector, Drubwang Tenzin Zangpo wrote reverentially of Dorje Shugden, with clear allusions to his enlightened nature. For instance, he writes:

“As such appears in the middle of open, wide space from the syllable tsa the King of Dharma, the lord of the powerful and magical, Dorje Shugden.”

The original Tibetan verse can be viewed here. Click to enlarge.

The original Tibetan verse can be viewed here. Click to enlarge.

And,

“Kye! Fast and powerful protector of the Buddhadharma
Overwhelmingly frightful body mandala,
Like the sun illuminating a coral mountain,
Blazing glory clothed as a renunciate,
With one face both wrathful and virtuous.”

The original Tibetan verse can be viewed here. Click to enlarge.

It is also known that Zhabdrung Jigme Norbu based his own Dorje Shugden compositions on that authored by Drubwang Tenzin Zangpo. Thus, it is logical to deduce that prayer texts to Dorje Shugden were easily available, indicative of the fact that his practice was once popular in Bhutan.

Downloads

• Click here to download Drubwang Tenzin Zangpo’s Dorje Shugden text.

Non-Sectarian Nature

In the present environment where divisions and schism based on religion are becoming pervasive, it is vital that we take special note of past Buddhist masters’ inclusiveness in their approach to practices and practitioners of other traditions.

Today, some people attempt to claim that Dorje Shugden is a sectarian Gelugpa protector, only practiced by a handful of Tibetan Buddhists. His practice is mistakenly labelled as wrong and not something we should engage in, but these people are ignoring historical facts – Dorje Shugden was practiced first in the Sakya tradition and, as we have seen, he was practiced in the Kagyu tradition too. Furthermore, his practice even spread to Bhutan centuries ago.

Zhabdrung Jigme Norbu was a Drukpa Kagyu master, but respected the Nyingma tradition and also propitiated Dorje Shugden. His view of Dorje Shugden’s nature is made clear in his reference to the Protector as being the “embodiment of all the Buddha’s power”. Only an enlightened being can be worthy of such a title, so it is an indication that Dorje Shugden is in fact an enlightened being, contrary to what others, including the Tibetan leadership would have you believe.

Dorje Shugden Tanag (Dorje Shugden on a Black Horse) originating from the Sakya tradition of Tibetan Buddhism

Hailing from such an important and revered incarnation lineage, it is impossible to believe that Zhabdrung Jigme Norbu would make a blunder in identifying Dorje Shugden as an enlightened being. To say so would effectively nullify the entire lineage of Zhabdrung incarnations since that time, and even call into question the spiritual authority of his first incarnation, Zhabdrung Ngawang Namgyal. Coupled with the fact that the Zhabdrung incarnations are believed to be emanations of Chenrezig, if one were to say that Zhabdrung Jigme Norbu was mistaken, it would be tantamount to claiming Chenrezig himself is wrong. Furthermore, since the Tibetan leadership are fond of declaring that the Dalai Lama cannot be wrong because he is an emanation of Chenrezig, surely the Bhutanese leadership should similarly back up Zhabdrung Jigme Norbu’s praise of Dorje Shugden as an enlightened Protector since he too is also an emanation of Chenrezig?

More than that however, Zhabdrung Jigme Norbu’s and Drubwang Tenzin Zangpo’s texts prove that Dorje Shugden is not a sectarian deity that protects only Gelug practitioners. Both Zhabdrung Jigme Norbu and Drubwang Tenzin Zangpo belonged to the Drukpa Kagyu lineage, which had by then incorporated Nyingma practices into their tradition. On the other hand, Morchen Kunga Lhundrub belonged to the Sakya tradition, which has a long history of Shugden propitiation. For such masters to compose texts to Dorje Shugden shows without question that Dorje Shugden practice can benefit anyone, regardless of what sect they belong to. Add to this the fact that Dagmo Kelsang Karma Tsomo, an ordinary practitioner, petitioned Zhabdrung Jigme Norbu to compose a daily torma offering which included Dorje Shugden is clear evidence of Dorje Shugden’s practice having once been popular in Bhutan.

Dorje Shugden, one of the Three Kings (Gyalpo Sum), is part of the Sakya pantheon of Dharma Protectors.

The Tibetan leadership regularly try to pass off lies and warped logic as truth. However, this is not unexpected from an autocratic regime that is only pretending to be a democracy. What is strange however is the unfortunate fact that Bhutan, a real democratic nation also banned the practice of Dorje Shugden, even though the country has such an intimate link to it.

The truth of the matter becomes clear when we understand Bhutan’s troublesome history with the Tibetan leadership. Nothing good has ever come from having any association with the Tibetan leadership and Bhutan is no exception. First it was the endless plots of the Tibetan government to get the better of Bhutan, then the assassination attempt on the life of Prince Jigme Singye Wangchuk. Thus, the Dorje Shugden practice may very well have been an attrition of the Bhutanese leadership’s loathing and fear of the Tibetan government, within whose ranks the practice of Dorje Shugden was once very common.

The Tibetan leadership’s wrongful segregation and discrimination of their own people based on their religious choices (Dorje Shugden practice) for political reasons would not have gone un-noticed by Bhutan’s leaders. So perhaps in order to prevent the Tibetan leadership from spreading the conflict into their borders, the Bhutanese government decided to take an unfortunate pre-emptive measure and banned Dorje Shugden before it became a trigger for division, infighting and strife to creep into Bhutan. Looking at the state of the Tibetan community, who could blame the Bhutanese government? But in doing so, they sacrificed an important component of Bhutanese history and part of their spiritual heritage.

A Real Buddhist Democracy

Comparing historical Bhutan with its modern version makes a few things very clear. Chiefly, it is thanks to the forward-thinking policies of their broadminded monarchy that Bhutan has managed to retain its unique identity, marrying 21^st century technological advancements with ancient Buddhist values as well as a practical appreciation for nature. This open-minded thinking has filtered down to every sector of Bhutanese society, allowing Bhutan and its people to decide for themselves what works best for them, at their own pace.

The 5th Druk Gyalpo His Majesty Jigme Khesar Namgyal Wangchuk and the current 70th Je Khenpo Tulku Jigme Choedra. The position of the Je Khenpos was created by none other than Zhabdrung Ngawang Namgyal.

Thus, we see in Bhutan today a model of what a successful Buddhist democracy truly looks like, where religious principles are an intrinsic part of everyday life for both ordinary citizens as well as the government. These Buddhist principles are applied to better the Bhutanese people’s lives instead of being used to manipulate them, as we see the Tibetan leadership do as a matter of habit. In this way, Bhutan has found a gentle and yet sure method of upholding and preserving its traditions. Unfortunately, due to the machinations of the Tibetan leadership in wanting to meddle in Bhutan’s affairs, the practice of Dorje Shugden was banned, denying everyday citizens their right and heritage to the practice.

ARTICLE 7 FUNDAMENTAL RIGHTS: A Bhutanese citizen shall have the right to freedom of thought, conscience and religion. No person shall be compelled to belong to another faith by means of coercion or inducement… No one shall be discriminated against on the grounds of race, sex, language, religion, politics, or other status. Source: The Constitution of the Kingdom of Bhutan, nationalcouncil.bt

Both the Bhutanese and the Tibetan people once practiced Dorje Shugden. And both the Tibetan and Bhutanese governments banned the practice of Dorje Shugden for different reasons. And yet we see very different outcomes. The Tibetan leadership blamed Dorje Shugden for their political failures and the loss of the Tibetan nation. If the Tibetan people’s problems were truly related to Dorje Shugden, then the Tibetan leadership is still no better off after having institutionalized a prohibition against the protector practice. Clearly it has nothing to do with a deity but very much to do with the attitude and caliber of the Tibetan leadership.

An official statement banning Dorje Shugden’s practice in Bhutan, as issued by the 70th Je Khenpo. Click to enlarge.

The Bhutanese spiritual leadership banned Dorje Shugden too but the country prospered before the ban and continued to do so after. Again, it is clear that the fortune of the nation has nothing to do with Dorje Shugden or indeed any deity. Therefore, it is a shame that the Bhutanese people are still denied the Dorje Shugden practice, a very important aspect of their Buddhist heritage bestowed upon them by the holy line of the Zhabdrung Rinpoches.

The Bhutanese leadership have come a long way and must by now have the maturity to separate religion from politics and also the confidence to be a proper democratic state that allows its people to practice his or her faith openly, freely and without fear, even if they decide to resurrect the practice of Dorje Shugden which the 4^th Zhabdrung Rinpoche Jigme Norbu and Drubwang Tenzin Zangpo hailed. This is especially important given the fact that Dorje Shugden is a proven and indivisible part of their history.

Hopefully the Bhutanese nation will lead the way again and lean away from the medieval attitudes of the Tibetan government that have proven time and again to be the cause of much failure and grief to the people. Indeed, there are many lessons that the Tibetan leadership can learn from this mountainous Land of the Thunder Dragon and if Bhutan’s history is anything to go by, then one thing is for sure – the world has not heard the last of the dragon’s roar, nor the beautiful chant of Dorje Shugden prayers.

Addendum

The current incarnation of Zhabdrung Ngawang Namgyal known as the 10th Zhabdrung Jigdrel Ngawang Namgyal was placed under unwarranted house arrest by the Bhutanese government as a young child. This news even appeared on the Buddhist Channel website. Click on the image below to read more.

Click to enlarge. (Source: http://www.buddhistchannel.tv/index.php?id=40,3674,0,0,1,0#.WyK4w1Uzayp)

The opinion piece below was sent to dorjeshugden.com for publication. We accept submissions from the public, please send in your articles to ds@dorjeshugden.com.

By Sil Klose

Imagine being forced to choose between abandoning your religious beliefs or facing segregation, being thrown out of your community, getting fired from your job, having your business boycotted, losing your friends and even finding family members turning against you. Imagine being named on government blacklists, so that you can be persecuted publicly and your personal details, including your address, are openly published on official websites so that you and your entire family live in fear for your lives. All of this is imposed upon you alongside other punishments including being denied basic amenities and vital services such as healthcare and education, as well as having to face constant harassment and also violent attacks. Then, imagine knowing these cruel treatments will also fall upon your loved ones, including your children, solely due to your choice of religion.

Despite such obvious discrimination against Dorje Shugden practitioners, the Tibetan leadership continues to lie about there being no Dorje Shugden ban. Click to enlarge.

These are familiar scenes often described in historical accounts of famous public persecutions such as the Spanish Inquisition, the anti-Semitism of Nazi Germany, the racial discrimination of coloured people in the United States before the Civil Rights Movement, and South Africa’s apartheid system. As much as we would like to believe that such scenarios are a thing of the past, unfortunately, it is a harsh reality faced by Dorje Shugden practitioners for the past two decades.

The practice of Dorje Shugden originated in the 17^th century, as a common practice in the Sakya school of Tibetan Buddhism until Gelug masters also began to propagate this protector practice. Even His Holiness the Dalai Lama himself received the practice from his tutor Kyabje Trijang Dorje Chang, and propitiated the powerful deity until he turned his back on the practice in 1976, largely due to politically-motivated reasons. By that time, Dorje Shugden had become widespread, practiced by lamas of all ranks and in almost all Gelug monasteries and Tibetan communities. Despite the Dalai Lama’s stance, the practice was heavily relied upon for its effectiveness and continued to grow.

That was until 20^th March 1996, when the Dalai Lama announced at a teaching that everyone should abandon the Dorje Shugden practice. The Dalai Lama also instructed that those who would not comply should immediately exit the hall. Ten days later, an official decree was issued from the Private Office of the Dalai Lama for everyone to stop practicing Dorje Shugden, along with instructions to make the public aware of this through government offices, monasteries, associations, and other formal bodies.

Every democratic leadership respects and upholds the religious freedom of its citizens. Yet, the Tibetan leadership does not hesitate to use state instruments to blatantly victimize a segment of its people simply because they disagree with their choice of religion. Click to enlarge.

The decree was quickly followed by a resolution passed by the Assembly of Tibetan People’s Deputies — the Tibetan Parliament-in-exile as it was known then — banning the worship of Dorje Shugden by Tibetan government employees.

The shocking announcement was the start of a schism that would divide not only the Tibetan monastic community but also the lives of lay Tibetans and Tibetan Buddhists all over the world.

Evidence attesting to the serious consequences of being associated with Dorje Shugden in Tibetan communities are aplenty. Dorje Shugden practitioners, be they lay followers or members of the Sangha, have had their lives destroyed for steadfastly holding on to their faith.

As a result of the Dorje Shugden ban, Dorje Shugden practitioners are clearly ostracized within the Tibetan communities. Click to enlarge.

Even the monastic communities were not spared. In the aftermath of the unwarranted Dorje Shugden ban, monasteries which were once lifelong homes for monks were split in two. Click to enlarge.

Thus, it is nothing short of amazing that there are still those who remain blind to the pain and suffering caused by the Dorje Shugden ban. In fact, the Tibetan leadership and supporters of the Dalai Lama outright deny the existence of the ban even when confronted with plentiful evidence. Instead, pro-Dalai Lama supporters habitually dismiss the evidence as propaganda fabricated by Shugden practitioners, whom they have branded to be against the Dalai Lama and the so-called Tibetan cause, and even accuse them of being agents or spies of China.

The far-reaching detrimental consequences of the Dorje Shugden ban pervade into the cyberworld where hate speech, vulgarities and threats are blatantly directed at Dorje Shugden practitioners. Click to enlarge.

The Dalai Lama Ten Years Ago

To better understand the seriousness of the Dorje Shugden ban and its effects, we need to travel back to 2008, a crucial year of events that informed and shaped the mindset of Tibetans both in China-controlled territories and in all 24 Tibetan settlements in India; of Tibetan Buddhists residing everywhere in the world, and the regional politics of Tibet, India and China.

This video of the Dalai Lama speaking at a teaching in January 2008 has been identified as being the catalyst for the escalation of the Dorje Shugden ban. The points that were raised by the Dalai Lama became the narrative held by pro-Dalai Lama groups and the fuel for their anti-Dorje Shugden hate speech as we know it today.

This speech at Drepung Loseling Monastery was attended by the presiding abbots of the most influential monasteries – Ganden Shartse, Ganden Jangtse, Sera Mey, Sera Jey, Drepung Loseling, Drepung Gomang, Ratö and Tashi Lhunpo Monasteries along with their sponsors and patrons. The Dalai Lama’s teachings also coincided with several formal government functions, making it probable that top officials of the Tibetan Government-in-exile such as the Justice Commissioner, Speaker of the Tibetan Parliament-in-Exile, the then-Kalon Tripa (Prime Minister) Samdhong Rinpoche and other ecclesiastical heads were also in attendance.

It is also important to remember that at the time the Dalai Lama gave this speech in Drepung Loseling Monastery in 2008, he was still the secular leader of the Tibetan people and had yet to relinquish his political power.

Video: The Dalai Lama at Drepung Loseling Monastery, 2008

[There is a video that cannot be displayed in this feed. Visit the blog entry to see the video.]

Or watch on server | download video (right click & save file)

TRANSCRIPT:

While you are having tea, I have something to tell, thought of telling in detail later. But today, as there are many sponsors here, and some of them are leaving tonight or tomorrow, therefore, I thought it is better to explain whilst everyone is present.

Have to translate it, [the Dalai Lama points in the direction of the translators] translate it. Where is the Chinese translator? There you are!

First of all, the Dalai Lama’s insistence that the translators are present clearly reflects his intention for his speech to be made available to an international audience. Similarly, the Dalai Lama makes it clear he wants everyone to hear his message before they leave, so that sponsors with the financial capacity to support the activities of Shugden practitioners are dissuaded from lending their assistance.

A screenshot of the 2008 video with the Dalai Lama pointing to his translators

TRANSCRIPT:

Now, all of you have heard about a controversy called Gyalpo Shugden! Now that controversy, since the 1970s, it continued up to now. Now, since recently, that controversy turned into something even the Chinese government started to take interest!

Recently, during our representative’s 6th round of talks with China, they have included it as a point of accusation. The Dalai Lama’s restriction of Shugden is suppression of religious freedom! So now, even the Chinese government which does not believe in religion, now, due to the Dalai Lama’s actions, is forced to take responsibility in order to protect religious freedom.

Right from the opening of his speech, the Dalai Lama set the stage by playing up the Tibetans’ negative sentiments against China and associating Shugden practitioners with the Chinese. For the Tibetans and their supporters, the association is simple – China is bad for invading Tibet, and therefore because Shugden practitioners have alleged links with China, they must also be bad. Nevermind whether these accusations are true or not, or whether any proof has been provided (it has not) because it is simply enough that the Dalai Lama has said so.

The Dalai Lama also employs his oft-used tactic of giggling, to make his tough message more easily digestible. Although he is in the midst of accusing Shugden worshippers of having links with the Chinese – a very serious topic indeed – the Dalai Lama turns his message into a joke. By appearing endearing and in possession of the moral high ground, with a few well-placed giggles here and there, something sinister becomes acceptable to the audience.

In truth, there was harmony between Shugden practitioners and the wider Tibetan Buddhist community until the Dalai Lama began speaking against Dorje Shugden’s practice. Before the ban, there was no record in the 400-year history of Dorje Shugden practice that Shugden followers collectively caused any harm, or performed harmful or unwholesome actions.

TRANSCRIPT:

They said Dalai Lama’s restriction on Dolgyal is in violation of religious freedom. The Chinese government has officially accused me! Now, I doubt Chinese government know anything about Dolgyal…ha, ha…but, they saw it as a political tool and started using it to criticize me.

If they accuse me personally, it’s no big deal. But, in Tibet, Dolgyal propitiators are given special privilege and support, funding their construction projects, etc. and then tell monasteries to propitiate Dolgyal. It is religious freedom and Dalai Lama is suppressing religious freedom. They encourage them in Tibet…like that.

Although self-defeating at first glance, the underlying message of the Dalai Lama’s speech is this: it is ridiculous that the Chinese government should accuse him of anything, but he is very magnanimous because “it’s no big deal”.

For the Dalai Lama to take potshots at China for not having full knowledge in relations to Dorje Shugden is, quite frankly, illogical. Since when has it been necessary for a government to have full and complete knowledge of every single religion, in order to safeguard their citizens’ religious freedom? This is especially applicable for governments who claim to be democratic in nature.

Any peaceful government would want to ensure stability and prevent in-fighting among its populace, especially when those fights are based on religion which can elicit very strong emotional reactions. On that note, China’s preventive actions against any unrest potentially triggered by religious issues are exactly what anyone would expect from any self-respecting, responsible government.

The irony is that the Dalai Lama accuses the Chinese of employing Shugden worship as a political tool when in reality, Shugden worship could not be used as anything if there was no ban. If China does indeed extend special privileges to Shugden-worshipping monasteries, who made that happen? Everything leads back to the Dalai Lama – if he proclaims over and over again that he is against the practice of Dorje Shugden, is it so surprising if the Chinese leadership hears about it and decides to support Shugden-related institutions?

So, even if it is the case where the Chinese government is capitalizing on the Shugden conflict to sway public opinion in their favor with sponsorships and other financial benefits, then the solution is quite obvious – all the Dalai Lama has to do to undermine the Chinese is to simply lift the ban.

So why does the Dalai Lama not just defuse the issue, lift the ban and prevent the Chinese from exploiting the controversial Dorje Shugden ban?

TRANSCRIPT:

Then most UNFORTUNATELY!! I believe at the instigation of Dolgyal propitiators, there is a statue of Guru Rinpoche at Samye, which was built recently. They have DISMANTLED it. Like that, there seems to have been other cases of dismantling Guru Rinpoche’s statues. There is so much restriction.

Then in western Tibet, there is a huge statue of Guru Rinpoche, built by the people. The Chinese Army surrounded the area, prohibiting anyone from coming near it, maybe to prevent anyone from taking pictures of the incident. Then they destroyed the statue with EXPLOSIVES!!

‘Innocent until proven guilty’ is a fundamental rule of law upheld by any democratic government. Yet, the Dalai Lama callously, without producing any solid proof, blames Dorje Shugden practitioners for allegedly instigating the destruction of holy images.

This type of name-calling and finger-pointing in the absence of proof is a highly irresponsible action coming from a respected political and spiritual leader. Imagine if President Trump alleged that Mexicans blew up a Hindu temple or that Hindus blew up a mosque – what would be the fallout and reaction from the American people at such a statement? Yet, when the Dalai Lama alleges that Dorje Shugden practitioners destroyed a number of Guru Rinpoche statues, everyone just listens because it is the Dalai Lama talking.

In fact, the Dalai Lama’s choice of Guru Rinpoche is deliberate – Guru Rinpoche is commonly worshipped by the Nyingma sect and by alleging that Shugden practitioners destroyed a Guru Rinpoche statue, the Dalai Lama is trying to paint Shugden devotees (who are generally Gelugs) as sectarian and attempting to turn Nyingmapas against them. In effect, this statement from the Dalai Lama is highly schismatic as it pits two schools of Tibetan Buddhism — Gelugpas and Nyingmapas — against each other.

The Dalai Lama also reinforces a misconception that Guru Rinpoche is somehow a Nyingma deity because the Nyingmas famously propitiate him. However, to label Guru Rinpoche as such is actually ignorant because Guru Rinpoche, through meditation and practice, became attained and enlightened. To say that any Buddha belongs to the Nyingma, Sakya, Kagyu or Gelug sects is illogical; abiding in a state of enlightenment, the Buddhas do not have labels. Is Tara, who is commonly worshipped by all four schools of Tibetan Buddhism, a Gelug Buddha or a Sakya Buddha? Since Amitabha is popular amongst Chinese Buddhists, is Amitabha Chinese?

So just because one sect propitiates a particular Buddha more, does not mean that the Buddha ‘belongs’ to that sect. Hence the idea that Shugden worshippers would destroy the image of another Buddha (i.e. Guru Rinpoche) is preposterous, because it would be destroying the image of an enlightened being, even if it is one whom they do not commonly propitiate.

The Dalai Lama’s accusations become all the more outlandish when we consider that the Dalai Lama’s own Guru, Kyabje Trijang Dorje Chang, who was one of the greatest propagators of Dorje Shugden practice, was known to have given Guru Rinpoche teachings and empowerments to many, including to Nyingmapas.

The Guru Rinpoche statue at Mindrolling Monastery. Guru Rinpoche does not exclusively ‘belong’ to the Nyingma sect; in fact, his teachings are revered by high lamas from all traditions including Kyabje Trijang Dorje Chang, as reflected in his autobiography, The Illusory Play.

TRANSCRIPT:

In that sense, it is now turning into an URGENT matter! So, under such circumstances, if we still keep treating fish and turnips as one, it creates problems for many people.

Then also, Dolgyal group recently submitted an application to the Indian Government, stating that the Dalai Lama restricts their religious freedom, and they also face danger to their lives, and requested the Indian government to provide them protection. And the Indian Foreign Ministry has also given them a letter acknowledging receipt. So, now this thing has become a serious issue.

This is the turning point in the video, the moment when the Dalai Lama makes his intentions clear. “Fish and turnips” is a Tibetan proverb meaning the two items in question could not be more different from one another. In this instance, this proverb is used to reinforce the point that Dorje Shugden practitioners and non-practitioners have absolutely nothing in common. Hence to treat them in the same way – meaning to allow Dorje Shugden practitioners into mainstream society and give them access to public events like the Dalai Lama’s talks – will be inviting trouble.

Unlike Westerners, Tibetans generally speak in a less direct manner. Hence to those who are unfamiliar with Tibetan customs, the Dalai Lama’s advice can come across as a friendly recommendation. However, to the Tibetans, especially given the Dalai Lama’s God-like status in their society, his words are in reality unquestionable and beyond challenge. In Tibetan society, regardless of how the Dalai Lama presents it, when he says something, it is not a choice but an instruction that must be followed. In the case of the Shugden ban, and in the case of this video especially, saying something is like ‘fish and turnips’ is actually a call to segregate Shugden followers from everyone else because they are not and can never be the same. Can anyone really believe that this is democracy?

A telling Tendor cartoon highlighting the Tibetan mentality when it comes to making choices. Click to enlarge.

The Dalai Lama, who ironically calls himself a democratic leader, then berates Shugden practitioners for reporting his actions to the Indian government. This is despite the fact they were well within their rights to do so; Shugden followers were merely exercising their freedom of speech to protest against the illegal ban and trying to protect their religious freedom. But in highlighting to Tibetans that someone had the gall to speak up and report him to the Indian government, the Dalai Lama’s message is very clear – Shugden practitioners are traitors who work against him, therefore they are deserving targets of violence, segregation and vulgarities.

Does this sound like the actions and words of a democratic leader to you? And is it really surprising that Dorje Shugden practitioners would seek the assistance of the law after being segregated and discriminated against for over a decade (at the time this video was filmed)?

TRANSCRIPT:

Up to now, I have only given advice about the disadvantage of such a practice, based on my own experience and words of past great masters as it is my duty to point out faults of such practice. But, it is up to the individual whether they want to heed my advice or not. NEVER EVER have I told anyone that you cannot propitiate Dolgyal. Right from the beginning, I have always quoted a stanza from KHACHE-BHALU’s advice, that “I Khache-Bhalu have given you my sincere advice, now it is up to you whether to listen or not”. I have always told everyone this way by referring to Khache-Bhalu’s advice. So, it is up to you whether you want to listen or not. NEVER EVER have I told before nor at any time that you have to obey to what I say.

This is a highly contradictory statement from the Dalai Lama. In the same year, the Dalai Lama went on a tirade against Dorje Shugden followers in Drepung Loseling Monastery and gave clear instructions for the monks to expel all Dorje Shugden practitioners from the monasteries. He even went as far as to congratulate the monasteries for taking harsh steps to eliminate this so-called scourge from the Sangha community and said clearly that he approved of such measures. Various documentaries from international media groups such as SwissTV, France24 and Al-Jazeera have also covered the Dorje Shugden controversy in great depth and it has been made clear that an official ban exists at the behest of the Dalai Lama. Clearly it is a ban and not just advice.

If there was no ban, why were 600 Ganden Shartse monks forced to leave their monastery to form Shar Ganden Monastery? If there was no ban, why does every Tibetan store in Mundgod and Bylakuppe have signs in the window stating that Dorje Shugden practitioners are unwelcome? Why do hospitals have signs denying service and treatment to Shugden followers?

Monks protest to demand the departure of Dorje Shugden practitioners from their monasteries, South India, 2008.

Furthermore, as the political leader of the Tibetan exile community, why does the Dalai Lama ban Shugden followers from attending his secular talks? All citizens are entitled to attend talks by their country’s leaders regardless of their religious persuasions. Surely the members of the US Congress do not have to be of the same religion as the US President in order to attend his speeches? Surely not all the people who attend the Dalai Lama’s foreign talks are Buddhists? Therefore, why aren’t Dorje Shugden practitioners allowed to listen to his political speeches? Imagine the fallout if President Trump excluded all Muslims from attending his talks or if the Queen of England excluded all Hindus.

It is arguable that Dorje Shugden is a spiritual matter and hence, those who continue to uphold Dorje Shugden’s practice may not have samaya with the Dalai Lama and therefore should not attend his spiritual teachings. Other religions have such exclusions too. For instance, non-Muslims are not allowed to enter mosques and in Nepal, some temples are off-limits for non-Hindus. But the bottom line is, if the Dalai Lama is giving a talk about the future of the exile community, everyone should be allowed to attend even if they practice Dorje Shugden. And they should most definitely be allowed access to services in hospitals, schools, stores and so forth. Their choice of religion should not affect their rights as human beings.

A senior monk of Ganden Monastery testified to the threats and coercion that Shugden worshippers faced. However, the Dalai Lama has continued to deny that there was any discrimination.

TRANSCRIPT:

But now, the time has come where we no longer can continue with this ‘on and off’ like status quo! We have to make it clear, FOR THAT REASON! As it is mentioned in the Sutra, to settle the monastic dispute, there are I think seven points? Like distributing grass, painted sticks, etc., right? Now, the time has come for us to distribute colored sticks. Then also in modern democratic method, the English word, “Referendum”. “Referendum”, to ask the majority! Now the time has come to ask the majority!

Therefore, after this Loseling programme is over, all of you will return to your respective monasteries. There in your monasteries, to all the monks, there should be one question, “Whether you want to propitiate Dolgyal or not?” Those who want to propitiate Dolgyal should sign, “YES. I want to PROPITIATE”. And those who don’t want to propitiate Dolgyal should sign, “NO. I don’t want to PROPITIATE Dolgyal”, understood?

Then, next question. Those who want to share religious and mundane activities with Dolgyal propitiators should sign, “Yes! I want to share”. Then, those who don’t want to share religious as well as mundane activities with Dolgyal propitiators should sign, “NO!” Understand? Then, see what happens. Let’s do the voting. Nobody is forcing.

The Dalai Lama mentions a referendum but despite this democratic-sounding label, a shrewd analysis of the Dalai Lama’s speech indicates that his call for a referendum is a ruse, designed to legitimize his command to segregate Shugden worshippers from mainstream society. Knowing that his speech was being translated into English and Chinese, and would therefore be broadcast all over the world, the Dalai Lama used the concept of a referendum to appear modern and democratic, paying lip service to give a good impression to his international audience.

In reality, the referendum was anything but democratic. First of all, the referendum was not requested for by the majority of Tibetans. And not only was it held at the instructions of just one individual, but the voting also took place openly. This meant peer pressure would force Tibetans to vote against Dorje Shugden, knowing that if they did not, everyone would know they disobeyed the Dalai Lama’s instructions.

Yellow vote sticks denote renouncement of the Dorje Shugden practice and a refusal to share any spiritual and material relations with Dorje Shugden followers. Red vote sticks indicate the opposite. Those who chose the red sticks were expected to explain themselves further.

Similarly, the referendum was designed to force people who do not practice Shugden to openly disassociate with those who do. In what kind of democratic society are people forced to disassociate from others just because they do not share the same opinions or religious beliefs?

Hence the referendum was nothing more than an open call for monks to officially “disown” and marginalize their fellow Dharma brothers. Why make the monks “unfriend” their fellow Sangha with whom they have been walking the spiritual path for decades? This is like a father telling his sons not to be harmonious and to hate each other.

In this entire section of the video, the Dalai Lama also repeatedly addressed the abbots who were in attendance – from Drepung Loseling, Drepung Gomang, Sera Jey, Sera Mey, Ganden Shartse, Ganden Jangtse, Rato and Tashi Lhunpo Monasteries. This is very revealing of the Dalai Lama’s forceful insistence that his instructions were to be carried out by those present. Failure to do so would automatically mean the abbots were disobeying the Dalai Lama, who has clearly told them over and over again that the referendum, with the Dalai Lama’s preferred outcome, is mandatory.

Trode Khangsar marks the official establishment of Dorje Shugden’s practice in Tibet by His Holiness the 5th Dalai Lama, who commissioned Trode Khangsar as a “Protector House” for Dorje Shugden in the 17th Century.

TRANSCRIPT:

If the final result of voting shows more than 60% want to propitiate Dolgyal, then from that day onwards, I shall never utter even a single word about Dolgyal. Understand? Then you all have to take full responsibility!

But if it turns out that more than 60%-70% says they don’t want to propitiate Dolgyal and they don’t want nothing to do with Dolgyal propitiators, then we shall have to think accordingly.

While it may seem fair and even democratic to hear the Dalai Lama mention that he will never utter a single word about Dorje Shugden again should 60% vote to keep the practice, his next statement of caution is a clear indication of the Dalai Lama’s preferred outcome and his continued coercion of the monks to abandon their practice, by issuing what is essentially spiritual blackmail. In saying “you all have to take full responsibility”, what this really means in reality is “practice Dorje Shugden and you will all go to hell” as well as “this will be your fate if you do not obey my instructions”. Thus by him saying that, the Dalai Lama is playing on the baseless fears of the anti-Dorje Shugden camp who falsely claim that the enlightened protector is nothing but a spirit.

The Dalai Lama is very shrewd to employ this “threat” as he is fully aware that all members of the Sangha must know that the heavy karma for propitiating spirits will lead to a rebirth in the hell realms. He also knows that to the outside world, he is viewed as the spiritual leader of all Tibetan Buddhists (although, in theory, this is not true since each lineage has its own head). So to foreign audiences, the Dalai Lama’s words sound like spiritual advice born out of concern for his followers’ spiritual wellbeing. But Tibetans know better, and Tibetans hear the underlying message of spiritual blackmail that accompanies the Dalai Lama’s words.

In the history of mankind, no democratic country has ever forced its citizens to choose between their religion and friends. That is, until this unethical ban imposed by the Dalai Lama. Knowing this, in the second scenario where the majority gives up their Dorje Shugden practice and severs ties with those who want to maintain it, the Dalai Lama had this to say: “Then, we shall have to think accordingly.” He makes it sound open, as though he has never considered the ramifications of the referendum. Yet he had it in mind all along to call for the referendum, what questions need to be asked, and even a specific figure that he is looking for (60 to 70%). Hence the Dalai Lama’s reply, though innocent in appearance, has been read by many Tibetans as another threat i.e. “get 60 to 70% to agree with me, or else…”

How can all these highly attained lamas be oblivious to the demonic side of Dorje Shugden, if it were true that he is an evil spirit?

TRANSCRIPT:

But, then in reality also, those who propitiate Dolgyal have no reason to come to India. We who came to India came here in protest of the Chinese Government’s policy. But as the P.R.C. government patronizes Dolgyal propitiators, they are taking special care of them! Then, obviously it is better for them to go back to where they are specially welcome. What is the point of staying here? Understand?

It is precisely this type of talk from the Dalai Lama that makes life so difficult for Dorje Shugden practitioners living in the Tibetan exile communities in India. By saying this, the Dalai Lama is essentially telling the Tibetan government and the heads of the monasteries not to entertain Shugden-practicing refugees who have made the arduous journey from Tibet to India. Although it may not sound that way to foreign ears, the message to Tibetans is clear: Don’t help the refugees who practice Dorje Shugden. Don’t give them travel permits, job opportunities, health services, education, etc. Basically, make their life so difficult that they have no choice but to return to Tibet to face whatever is coming to them.

It is shocking that the Dalai Lama, as the leader of the Tibetans, does not welcome his own people escaping supposed Chinese oppression in Tibet. When the Tibetans escaped from their home country after the events of 1959, they were all fleeing from a common threat. Many did not succeed and died; and both Shugden practitioners and non-Shugden practitioners had their lives taken indiscriminately. As the leader of the Tibetan people at the time this video was filmed, is the Dalai Lama not responsible for their welfare if they choose to flee Tibet and escape to India? If things in Tibet are so bad because the Chinese leadership is so bad, why is the Dalai Lama rejecting his own people who wish to escape into exile? Is the Dalai Lama suggesting that Shugden practitioners are undeserving of a safe haven in India?

Shugden practitioners suffered just as much as any other Tibetan during the political upheaval of 1959. Just because they practice Dorje Shugden does not mean they are less Tibetan, or that they experienced less suffering in 1959. Almost every family in Tibet lost someone during those tumultuous years so theoretically, Shugden-worshipping Tibetans have every reason to want to escape into exile, just like any other Tibetan. Yet, the Dalai Lama continues to reinforce the mentality of “us versus them” – according to the Dalai Lama’s view, on one side are loyal Tibetans “who came to India in protest of Chinese government policy” and on the other side are so-called disloyal Tibetans who practice Dorje Shugden under the alleged support of the Chinese.

It is time the Dalai Lama changes this view. It has been nearly 60 years since the Dalai Lama led the exodus of Tibetans into India. To give some context, the infamous Berlin Wall was raised in 1961 and after 28 years, the wall came down when Germany was reunited. In 1945, when Japan surrendered to the US-led Pacific allied forces, the island state suffered massive devastation but 40 years later, the Japanese rebuilt their country to become one of the biggest economies in the world.

On the other side of the coin, modern China is nowhere like the ‘Red China’ it was under Mao in 1959. China today is a modern industrial nation that has overtaken all of Europe to become the second biggest economy in the world and is rapidly closing the gap between themselves and the USA, which maintains its position as the biggest world economy. China today also employs diplomacy for negotiations, as opposed to enforcing their military might. Hence, it is not unusual that in their bid to become a global superpower, China is becoming more democratic and open. By allowing freedom of religion which includes Dorje Shugden practice, China’s decision to support all religious practices is moving with the times.

What is not moving with the times however is the Dalai Lama’s feudalistic belief that assumes all Dorje Shugden devotees are Chinese supporters and therefore, have no right to come to India. What’s more, the Dalai Lama again reinforces his misguided point that Dorje Shugden practitioners are all receiving special treatment from the Chinese and are therefore anti-Tibetan and anti-Dalai Lama by virtue of their spiritual practice.

Many of those who escaped with the Dalai Lama in 1959 under Dorje Shugden’s protection remain confused and devastated by the Dorje Shugden ban.

TRANSCRIPT:

Well, if the majority decides they want to propitiate Dolgyal, then I have nothing more to say except, “Yes, of course”. It doesn’t make any difference to me.

Before, even I propitiated it and I was wrong. So, I apologise that to past masters and started practicing in proper way. That is my current position. But, if majority decides they want to propitiate Dolgyal, it’s OK, you have your freedom to choose. Understand? For that you don’t have to be cautious or fear or flatter Dalai Lama in any way. But first, make sure you understand the whole issue completely.

Once more, the Dalai Lama makes a deliberate psychological play. First, he expresses that it does not make any difference to him whether people want to practice Dorje Shugden or not, and even goes further to say that he will be okay if they decide to. Our question: then why even call for the referendum, if it does not matter to him and there is no issue? And why spend so long talking about Dorje Shugden if it doesn’t make any difference to him?

Next, using another disarming approach, the Dalai Lama admits to having practiced Dorje Shugden himself. He then goes on to say that it was his mistake to have done so, then offers his apologies to his Gurus. Our question: but where is his apology to the Gurus who gave him the practice, which he is now giving up and attacking?

The Dalai Lama then smoothly slips in his advice that people should first be fully informed before they make a choice to practice. Our question: Does that mean his own holy Gurus were not fully informed when they practiced and propagated Dorje Shugden and only he, the Dalai Lama, is fully informed on the matter?

TRANSCRIPT:

Also, later on, tomorrow or day after tomorrow, I have copies of quotes from relevant scriptures for distribution. Starting from the 5^th Dalai Lama, what many great masters of the past say, and their view about Dolgyal propitiation and how they have restricted / banned the practice. Those literature, right now, I have asked to print more copies for distribution and I shall distribute it. Now, before referendum, make sure everyone knows how, starting from 5^th Dalai Lama, what past masters who criticize Dolgyal propitiation have to say. Explain to everybody about that in detail.

Then, they should also know what Dolgyal propitiators say about the advantages and purpose of propitiating Dolgyal. Regarding that, since recently, they have published many books. Like if you propitiate Dolgyal, Dolgyal is a god of wealth and you will be rich! Then, first obtain the vase, then gradually you trust your life force to Dolgyal followed by monthly grand worship – seem to follow in that sequence. If you propitiate Dolgyal, you will be rich, you will be successful in every venture. Those things are written in late Dagom Rinpoche’s book. Many have seen books like that and know about them.

So, you should know what Dolgyal propitiators say about the advantages and purpose of propitiation. Then on the other side, know about the views of those who say it is wrong to propitiate Dolgyal. Then like weighing on a scale, see which view holds more weight! Those who are pro-Dolgyal or those against it. Starting from the 5^th Dalai Lama, Trichen Ngawang Chokden, Changkya Rolpai Dorje, Phurchok Ngawang Jampa, then Yongzin Yeshi Gyaltsen, these are the main great masters. So, keep them at one side and then balance and think which side has more reasons. So, I feel this is how it should be done. Understand? Sponsors, do you understand?

This psychological play fast reaches its conclusion with the Dalai Lama announcing that he has already made all the necessary preparations to distribute information about Dorje Shugden practice — printed literature with the negative views of a handful of “great masters” who supposedly restricted or discouraged Dorje Shugden practice! But where are the views of the attained masters who say that Dorje Shugden’s practice is good and beneficial? High ranking and highly respected masters such as H.H. the 9^th Panchen Lama, H.H. the 10^th Panchen Lama, H.H. the 101^st Ganden Tripa Jetsun Lungrik Namgyal, Mahasiddha Tagphu Dorje Chang, H.H. Kyabje Pabongka Dorje Chang, H.H. Kyabje Trijang Dorje Chang, H.H. Kyabje Zong Dorje Chang, H.E. Kyabje Zemey Dorje Chang and H.E. Domo Geshe Rinpoche, not to mention hundreds of other lamas far outnumber the ones who have spoken negatively about Dorje Shugden. Even the current 11^th Panchen Lama practices Dorje Shugden. Furthermore, they all taught Dorje Shugden practice to tens of thousands of Tibetans and foreigners over the past century. Why didn’t the Dalai Lama make copies of their teachings too?

This image of Dorje Shugden was commissioned by His Holiness the 5th Dalai Lama and is still housed in Phelgyeling Monastery in Kathmandu, Nepal.

Not to mention that His Holiness the 5^th Dalai Lama was actually the first to recognize Dorje Shugden as an enlightened Dharma Protector! He established the very first chapel dedicated to Dorje Shugden called Trode Khangsar in Lhasa, composed a prayer to Dorje Shugden, and even commissioned a statue of Dorje Shugden which remains to this day in Phelgyeling Monastery in Nepal. These facts are conveniently left out and the 14^th Dalai Lama chooses to only highlight the negative things that the 5^th Dalai Lama had to say about Dorje Shugden before he realized his mistake.

Our question: How can people be “fully informed” when they are only given one-sided information on Dorje Shugden’s practice? Why didn’t the Dalai Lama distribute teachings from high lamas who fully supported, recommended and condoned Dorje Shugden practice? How are people supposed to weigh both sides of the matter prior to making their choice if the Dalai Lama restricts the information distributed to only that which paints Dorje Shugden in a negative light? Our answer: the entire referendum is a smokescreen to hide the fact that there is no democracy at all when it comes to the Dorje Shugden issue. The referendum is couched in the language of democracy but the truth is that the Dalai Lama is just forcing his point of view onto the Tibetan people by spreading unbalanced, one-sided information to get the results he wants from the referendum.

The Dalai Lama also makes negative insinuations about Dorje Shugden’s role as a “god of wealth”. However, the Dalai Lama is conveniently ignoring the fact that Tibetan Buddhism is rich in other wealth deities and practices such as Dzambala, Namtose, White Mahakala, Yellow Yamantaka, Yellow Tara and so forth. The outer purpose of these deity practices is to remove obstacles and attract wealth – it is not just unique to Dorje Shugden. So if the Dalai Lama is going to criticize Dorje Shugden for being a “god of wealth”, shouldn’t he discourage the practices of these other deities too?

The Dalai Lama even goes further to stress that those present should “explain to everybody” his views of the Dorje Shugden practice “in detail”. Tibetans will know that this is essentially a command from their leader to disseminate propaganda that refutes Dorje Shugden practice and discredits its practitioners. Being that it is the Dalai Lama’s views, there is in reality no choice – failure to conform and obey means going against the Dalai Lama.

The Dalai Lama then makes it a point to address the sponsors directly, stressing the importance of them understanding what he has said. Although it was posed as a question, it is in fact the Dalai Lama’s way of applying pressure on the sponsors to withhold financial support for monasteries, groups and individuals who are Dorje Shugden practitioners. Now that the Dalai Lama has directly addressed them, anyone who attempts to support Shugden worshippers will be viewed as contradicting the Dalai Lama’s direct instructions. It is nothing but a systematic oppression of Dorje Shugden practitioners, segregating them from everyone and everything that could support them.

TRANSCRIPT:

As per an old saying which says, “separation of moustache and mouth”, I think the time has come to do just that. Because now the Chinese government has started to take such a strong stance.

The Dalai Lama now uses another Tibetan proverb, the “separation of moustache and mouth”, to make one of his strongest statements in the video. To Western ears, the phrase may sound poetic but Tibetans know full well what the Dalai Lama means – despite the mouth’s close proximity to the moustache, they are separate and not the same, just as in the case of fish and turnips. Thus, the Dalai Lama is strongly stating that Shugden practitioners should be segregated and separated from the rest of the Tibetan community, and the reason he gives for enforcing this segregation is that the Chinese government supports Dorje Shugden practice.

It is astonishing that the Dalai Lama uses a foreign government’s policies and yet-to-be-proven support as a basis to justify obstructing an individual’s religious freedom. This enforced segregation is miles away from the democratic image the Dalai Lama tries so hard to portray throughout his video. It is also miles away from the justification the Dalai Lama initially gave for banning the practice – that is, Dorje Shugden is supposedly bad and unenlightened. Yet here, the Dalai Lama makes it clear that his main reason to call for the segregation of Shugden practitioners is their alleged link to the Chinese government. So which one is it? Is it because this long-established 400-year-old practice is not in accordance with Tibetan Buddhist doctrine? Is it because the Chinese government supports it? Or is it merely a political smokescreen to hide the failures of the Tibetan leadership to regain their homeland by blaming it on a protector deity? The inconsistencies in the Dalai Lama’s words over the decades when it comes to the undemocratic ban on Dorje Shugden practice bears further investigation and analysis.

A screenshot of the 2008 video where the Dalai Lama talks about “separation of moustache and mouth.”

TRANSCRIPT:

Till now, Dolgyal propitiators have committed murder, have beaten people and threaten people who oppose their view. Those are in a way, no big deal.

Here, the Dalai Lama is obviously referring to the murder of Geshe Lobsang Gyatso, the Director of the Tibetan School of Dialectics, which anti-Shugden groups keep raising as proof of the character of Dorje Shugden followers despite a lack of tangible evidence or arrests proving that the crime was committed by Dorje Shugden practitioners.

And after talking about the murder and violence, the Dalai Lama rounds off his point by saying it is ‘no big deal’. Notice the pattern here – once again, the Dalai Lama adds a lighthearted touch to a very important subject so that he can make potentially offensive information more acceptable to the audience. He is essentially creating the association in listeners’ minds that all Dorje Shugden followers are aggressive and violent, in the hope that it will make the act of banning Dorje Shugden more palatable.

Yet, the Dalai Lama’s statement can be interpreted in another way. Is the Dalai Lama actually saying that murder, beatings and violence are “no big deal”? That would explain why no repercussions are meted upon his supporters who beat and threaten Shugden followers within the Tibetan settlements; if the very top thinks violence is “no big deal”, then the underlings have no reason to.

Astute observers will find the callousness behind this thought process to be not in keeping with the Dalai Lama’s image of tolerance and compassion. Just because an individual or a small group of people from a particular faith allegedly performed an act of violence, it does not mean that everyone who subscribes to that faith should be criminalized. For example, when the World Trade Center in New York was attacked by terrorists, the United States government did not respond by banning the practice of Islam or by segregating its practitioners. Similarly, after the Jewish genocide of World War II, the world did not respond by segregating all Germans. To criminalize an entire group of people for the acts of a few is illogical, wrong and a huge infringement on human rights.

TRANSCRIPT:

But now they have decided to side with the People’s Republic of China. That is indeed very surprising! Right now we are arguing with the Chinese government, that if they give us meaningful autonomy that Tibetans can trust, then we are ready to stay within the People’s Republic of China. Right now, we are arguing that what the Chinese are doing in Tibet as they please with utter lack of respect to Tibetan feeling, is wrong! While we are arguing, they choose to side with the Chinese government. That is very sad indeed!

By this point in his speech, the Dalai Lama has accused Dorje Shugden practitioners of being enemies of the Nyingmapas, murderers, thieves, liars, etc. and now – the icing on the cake – as Chinese spies. The Dalai Lama is well aware that most Tibetans have strong feelings about their enemy #1, China. Despite the fact that it is illogical to label all four million Dorje Shugden practitioners as being pro-China, the Dalai Lama has done so through this speech and as a result, Dorje Shugden practitioners all around the world, old and young, are being labeled Chinese dogs and Chinese spies.

TRANSCRIPT:

Then as to the proportion of lying, they accuse their religious freedom has been denied. But in reality, this is not a religious matter at all! Like we touched on the subject yesterday, this matter is propitiation of a spirit who is in violation of pledge (Dam-si) with distorted aspiration (monlam-logpai). It is not even a Dharmapala class of spirit.

But then, if you say perfidious spirit, in Yamantaka’s 15 cardinal protector’s ritual cake offering prayer, there it says:

Spirits and Vetalas (zombie) in front of Lord Yamantaka and Manjushri,
You who have pledged to protect the Dharma, karmic lord of death,
Mamo and dakinis as well as perfidious spirits and Vetalas (zombies),
You who are protector or external, internal and secret aspects bounded by oath.

But at the end, it says those who uphold PLEDGES!!! Not those who VIOLATE pledges. If it is one who upholds pledges, then even it is a perfidious spirit or Vetala (zombie) are also OK. But if it is a perfidious spirit who is also in violation of pledges, then it is not right. Understand?

Because some might think a perfidious spirit is OK as it is mentioned in Yamantaka’s prayer, “Perfidious spirit, vetala (zombie), who are protector, To you I bow with respect.” So a perfidious spirit is OK since it is mentioned in Yamantaka’s prayer, BUT then at the end it says, those who UPHOLDS PLEDGES! Here is one who is in VIOLATION of pledge!! It is like I told you yesterday. Maybe I shall explain later. I myself have not much to say. But I shall distribute the documents later on.

Returning to the so-called doctrinal basis for banning Dorje Shugden, the Dalai Lama cites scriptures in the Yamantaka propitiation rites to support his view that Dorje Shugden is a perfidious spirit and therefore, deserving of a ban.

Buddhism teaches that a sentient being can take rebirth in any one of the six realms, one of them being the spirit realm. After death, and by virtue of their negative karma, beings who are extremely attached may take rebirth as one of the many classes of spirits. In Tibetan Buddhism, there is a tradition of subduing spirits by putting them under oath to protect the Buddha’s teachings. Spirits who are subdued in such a manner are known as worldly protectors. Unlike enlightened beings who manifest as enlightened protectors, these worldly protectors do not serve the Dharma out of compassion, but because they are oath-bound to do so.

A painting of Nechung Dorje Drakden, the Protector of the Tibetan government

One famous example is Nechung or Pehar, who was once a war-mongering Persian spirit who found his way to Tibet, where he was put under oath by Guru Rinpoche. In time, Nechung, who was first commonly propitiated by the Nyingmas, became accepted by the Gelug school and has since become the Protector of the Tibetan government. Likewise, his oracle has been appointed as the State Oracle of the Tibetan government.

However, in his speech, the Dalai Lama is saying that Dorje Shugden is not even in the class of spirits who have been subdued. This implies that Dorje Shugden is one of the worst perfidious spirits who has also violated his pledges. But the Dalai Lama is overlooking one very important point: if Dorje Shugden is as harmful and perfidious as he claims, then why doesn’t the Dalai Lama just subdue Dorje Shugden and “force” him to serve the Dharma? Tibetan Buddhism is renowned for its powerful rituals that can subdue even the most malignant spirits and black magic. Surely, it would be a simple matter to just subdue and bind Dorje Shugden thus bringing an end to the Dorje Shugden controversy? Why expend so many hours talking about the harm a so-called spirit can cause when it would just be easier to solve the problem once and for all?

Having said that, even if Dorje Shugden is truly a perfidious spirit, this should not be the Dalai Lama’s concern as the secular leader of the Tibetan people. Whether people choose to worship spirits or demons, or if they want to pray to a teapot or a slice of bread – none of this should be an issue for the Dalai Lama if he truly respected religious freedom. The Dalai Lama, in his position as the Tibetan head-of-state, should be guaranteeing his people’s rights to freedom of religion, and not oppressing the rights of Dorje Shugden followers to practice their religion freely and openly.

A real head of a truly democratic state should only be concerned about ensuring that the citizens have religious freedom, and to provide a safe environment for them to practice their religion of choice. What a person wishes to have faith in – even if it is a teapot – is entirely up to them and should not be policed.

TRANSCRIPT:

Now for 300, almost 400 years, this problem continued. For 360 years, 370 years it remained in a subtle way. But for last 30 years, it has become a prominent controversy. In addition to that, now even the Chinese Communist Government has started to take special interest. So now, on our part, we have to think carefully and decide what to do. Do we separate mouth and moustache? Do we separate fish and turnips? And how do we go about doing it?

The Dalai Lama claims that for nearly 400 years, the practice of Dorje Shugden has been an ongoing issue but historically speaking, there are no such reliable accounts. On the contrary, there is plentiful evidence to show a widespread reliance on Dorje Shugden worship over the last four centuries. Even when the Dalai Lama escaped into India and for decades after, there was no problem with Dorje Shugden and even the Dalai Lama continued to practice Dorje Shugden in exile without any negative repercussions.

But by saying that Dorje Shugden practice has been problematic, the Dalai Lama has rewritten history because his words cannot be challenged. Because of that, pro-Dalai Lama groups viciously target Dorje Shugden practitioners both online and offline. And yet again, the Dalai Lama raises the mouth-moustache and fish-turnip analogies to remind his audience about separating from, and segregating and discriminating against Shugden practitioners.

Ironically, the Dalai Lama also proclaims that in the last 30 years, Dorje Shugden has become a prominent controversy. But how and why did the practice become “a prominent controversy”? The truth is, Dorje Shugden practice has grown more in the last 30 years than it has in the past few centuries only because the Dalai Lama keeps talking about it over and over again.

And, by mentioning China and the segregation of Dorje Shugden practitioners in the same breath, the Dalai Lama is skilfully planting the idea in the audience’s mind that Dorje Shugden practice is negative and its followers should be segregated.

TRANSCRIPT:

First, listen to both sides carefully. Then contemplate. After that we shall decide by vote. Understand? Abbots understand? Shall distribute documents later. Sutra teachers understand? Administrators also understand? Sponsors also, did you understand? That is how it is. So, no use leaving it like that. Even in the Sutras, when there are major differences of opinion in the Sangha, they settle it by monks voting with coloured sticks. It is written as seven ways to settle monastic disputes. Like that, even in our modern way, referendum is a very good way. So, we shall settle it with referendum!

Then you western monks, do you want to participate in the referendum too? Ha, Ha, Ha…

OK. There is no hurry. When you all return to your respective monasteries, there, after settling down, then explain everything in detail, and make sure everybody understands the whole thing clearly, and give them time to think and contemplate. Then, only after that, we shall hold voting. That is how we do it, understand? So, this I thought is a good time to explain while the sponsors are present.

Having presented all of his so-called irrefutable evidence, the Dalai Lama once again reminds the abbots, teachers and administrators of the biggest Tibetan Buddhist monasteries to carry out his referendum. Remember – at the beginning of his speech, the Dalai Lama suggested a referendum. And by the end of his speech, having presented all of his arguments, no one in the audience is able to refuse the referendum especially since the Dalai Lama singled out different groups of people. It is the Dalai Lama’s subtle way of letting them know that he is watching to see what they will do next, and if they will disobey his orders. From the outset, the entire speech looks and sounds relatively democratic but in reality, the abbots, teachers, administrators and sponsors have no choice if they want to remain in the Dalai Lama’s good books.

As predicted, in the months following this speech, the referendum took place exactly as the Dalai Lama had described, with colored sticks and all. Monks were forced to choose between giving up their Shugden practice or continue practicing and suffer the consequences.

Video: The vote-stick referendum regarding the worshipping of Dolgyal (Dorje Shugden)

[There is a video that cannot be displayed in this feed. Visit the blog entry to see the video.]

Or watch on server | download video (right click & save file)

Those who decided to remain loyal to their Gurus and continue practicing came to suffer grave consequences. Not only were they ostracized from their brethren as outcasts and pariahs, but many were expelled from their monasteries, the only home they had ever known. All around them, the community gathered to routinely degrade and berate them, refusing them service in shops or treatment in hospitals, and dealing them a level of indignity one would not expect from a so-called democratic, supposedly Buddhist society.

In another time and place, if this had occurred in Tibet and not in an exile settlement in India, and if the Dalai Lama had full control over the law and its enforcers, it would not be hard to believe that Dorje Shugden practitioners could easily have been placed in concentration camps. Only Indian law tempered the Tibetan leadership’s behaviour, preventing them from going all the way to decimate the population of Shugden practitioners.

Video: Tibetan Leadership Organizes Violence Again

Monks and lay Tibetan protestors turned violent at the instigation of Tibetan Government-in-exile representatives and threw stones at a khamtsen (fraternity house) of Ganden Shartse Monastery because its residents chose to remain Dorje Shugden practitioners. While the violent protests were happening, the monks inside remained calm and performed a Dorje Shugden puja.

[There is a video that cannot be displayed in this feed. Visit the blog entry to see the video.]

Or watch on server | download video (right click & save file)

10 Years Later, An Unexpected U-turn?

Fast forward 10 years from 2008 and the Dalai Lama has changed his mind on various issues which he has been typically very staunch about.

Where the Dalai Lama was once very firm about total independence, he now pushes for genuine autonomy under Chinese rule.

Where the Dalai Lama once attacked China with rhetoric (as can be seen in the video above), he now makes various overtures to appease the Chinese leadership.

Where the Dalai Lama was once very firm about the terms and conditions of his return to China, he has since sent his personal emissary, Samdhong Rinpoche on a secret visit to China, presumably to renew strained Sino-Tibetan relations and discuss the terms for the Dalai Lama’s return.

Where the Dalai Lama was once very firm about his choice of candidate for the position of the 11^th Panchen Lama, he has since acknowledged China’s choice of Panchen Lama as “official” and even commented that he is receiving a good education from a good teacher.

Video: The Dalai Lama Corrects Himself on the Chinese Panchen Lama

Or watch on server | download video (right click & save file)

All these developments lend hope that, despite his harsh words against Shugden practitioners, the Dalai Lama might soon change his mind about them too. If the Dalai Lama has begun to reverse his stance on the issue of Tibet and the Panchen Lama, it definitely leaves open the possibility that he could do the same with his stance on Dorje Shugden. Certainly it would be a change that Shugden practitioners worldwide would welcome with open arms.

The End of the Ban on Dorje Shugden?

In a famous prediction by His Holiness Kyabje Trijang Dorje Chang, the junior tutor to the 14^th Dalai Lama, he said that,

…in the future, it will appear that the Dalai Lama and Dorje Shugden are in conflict, but in actuality they are helping each other to make the Buddhadharma grow, through making the practice of Dorje Shugden known to the world-at-large.

For those of us without clairvoyance, what we can irrefutably see with our own eyes is the extent of the Dalai Lama’s power over the monasteries and the Tibetan community at large. If the Dalai Lama can make such a shocking statement about the Chinese-backed Panchen Lama, it would be just as easy for him to speak up to negate the ban on Dorje Shugden practice. Only time will tell and by looking at the fast-moving political changes between China, India and the Tibetan leadership in the recent months, there is increasing hope that that time may be close.

Dorje Shugden: Will this 400-year-old Dharma Protector practice become the cause that unites a world at odds with each other?

Supporting Documents

A letter from the Tibetan Women’s Association and Tibetan Youth Congress to Sera Mey Pomra Khangtsen, pressuring the monks of Pomra Khangtsen to give up their practice of Dorje Shugden. Click to enlarge.

English translation:

To the monks under Sera-Mey Pomra monastic section, the object of refuge, who did not pick the vote-stick and who didn’t take oaths:

We, the members of standing committee of Tibetan Youth Congress and Tibetan Woman Association here in Bylakupee as well as the members, would like to request you:

His Holiness the Dalai Lama, the champion of peace and spiritual and temporal leader of Tibetan religion and politics has delivered advices and instructions at row.

In the announcement by Department of Culture and Religion of Tibetan government in exile, “Henceforth, in order to not pollute the commitment between guru and disciple by those who continue to worship Dholgyal [Dorje Shugden], they [Shugden devotees] are not permitted to attend the teachings of the Dalai Lama; they are not permitted to be admitted in any Gelug monastery, as per the charter of Gelug monastic establishment; and they are not permitted to take part together in prayers, exams and so on. Nevertheless, they can equally enjoy other rights of Tibetan in exile.

It is imperative to take this into consideration to maintain peace and security in the community, and that there should be no harassment between Shugden monks and non-Shugden monks. Furthermore, spiritual activities including the great prayer festival in Sera, Drepung and Ganden should be held traditionally – and on time. Even in the future, each monastery must accept if anyone, with pure motivation, takes oath and engages in what to take and what to abandon.”

It is vital to abide by the words of His Holiness the Dalai Lama, the refuge of this and next life, and in particular, there is a peril that will stain the dignity of Sera Mey Monastery and the root of happiness of the six million Tibetans.

Therefore, in order to maintain pure commitment and harmony as it was within Sera Mey Monastery in particular, and to ensure the dignity of Sera Monastery as it used to be, we strongly request you, from now on, to give up the practice of Dholgyal, and to take vote stick and oath of not worshipping. And we urge you to bear the matter in the mind.

Dated: February 25, 2008
Tibetan Youth Congress, Bylakuppe
Tibetan Woman Association, Bylakuppe
With seals

Copy to:
The Hon. Private Office of the Dalai Lama
Department of Culture and Religion
The Office of Chief Representative of Southern Settlements
The representatives of old and new settlements in Bylakuppe
Sera Lachi monastery
Abbot of Sera-Jay monastery
Abbot of Sera-May monastery
The headquarter of Tibetan Youth Congress
Tibetan headquarter of Tibetan Woman Association

A leaflet featuring the names and photos of six expelled Sera Mey monks, circulated amongst the Tibetan monastic and lay community, encouraging them to ostracise these Dorje Shugden practioners.

English translation:

To the Tibetan public and monks,

Since earlier time, the following monks under the affiliation of Sera Mey Pomra, whose names are listed together with their photos, have engaged in mere conceit exaggeration to around six thousands monks, in the name of Dorje Shugden.

Therefore, the lords of law of Sera Lachi Monastery, disciplinarian Geshe Thupten Tendar and disciplinarian Geshe Tsultrim Gyaltsen have excommunicated them from the institution of Sera Monastery. We thus call for Tibetan public and monks not share to religious and material resources with these persons.

Thupten Samphel (photo), Thupten Kunsang (photo), Tenzin Tsering (photo)
Jampa Khetsun (photo), Jampa Chogyal (photo), Lobsang Jigme (photo)

Dated: April 8, 2008

The General Secretary of the Department of Religion and Culture personally decrees that recommendation letters for monastic entry are not to be issued to Dorje Shugden practitioners. Click to enlarge.

English translation:

To Abbots and Administrators of the Gelug monasteries,

We have received the copy of the decree dated 02.17.2007, which was sent by the Kashag [Tibetan Cabinet] to the directors of Tibetan Reception Offices, and urged us to send the notice to every Gelug monastic establishment.

Simply for the sake of Tibetan religion and politics, His Holiness the Dalai Lama has been giving advice regarding the worship of Dorje Shugden; even the Head Reception Center has been describing the reasons behind the Dalai Lama’s ban against worshipping Dholgyal (Dorje Shugden) to our Tibetan brothers from Tibet. But we still provide the same recommendation letters, without discrimination, for schools and monasteries to the few Tibetan newcomers who continue taking a rigid stand to worship Dholgyal.

However, in the 7 of 12 section of Gelug’s Code of Conduct resolved on the gathering of Gaden Tripa, Sharjang Choje, abbots and representatives, it is clear that those who want to join a monastery must give up the worship of Dholgyal [Dorje Shugden]. As such, the Head Reception Center must explain to them the reasons why the Dalai Lama has imposed a ban on worshipping Dholgyal.

In case they didn’t listen and take a rigid stand of continuing their worship, there is no way to let them enter any Gelug Monastery including Sera, Drepung and Ganden. Therefore, from the day you receive this decree, you must implement the policy not to provide a recommendation for any monastery which is registered in the Tibetan Government in Exile’s Department of Religion and Culture. But we urge you it is clearly written that for students who want to join a school, it is fine to provide a recommendation.

Tsering Dhondup
General-Secretary
Department of Religion & Culture
Central Tibetan Administration of H.H. the Dalai Lama
Dated: February 27, 2007

The Guardian: PM-in-exile urges Tibetans to make Dalai Lama’s return a reality

The sudden announcement by President Lobsang Sangay calling for Dalai Lama’s return to Chinese controlled Tibet. Click to enlarge.

The opinion piece below was sent to dorjeshugden.com for publication. We accept submissions from the public, please send in your articles to ds@dorjeshugden.com.

The Tibetan leadership has persecuted Dorje Shugden practitioners for over 20 years and in that time, their justification has shifted from one reason to another.

In the following articles, Indy Hack, an independent UK-based journalist examines if there is any truth in the Tibetan leadership’s latest excuse for banning the 400-year-old protector practice i.e. that the practice is a political tool of the Chinese government. He reveals how the Tibetan leadership has used various mouthpieces such as Robert Thurman and even the International Campaign for Tibet (ICT) to repeat these harmful allegations even as they hide facts and the truth from the public. For more from Indy Hack, visit arebuddhistsracist.com.

Proof of Chinese Involvement?

20th June 2015

For as long as there have been protests against the Dalai Lama’s religious ban towards Shugden Buddhists there have been claims made by the Dalai Lama that the protests are the work of the Chinese government.

Prior to April 2015 various organisations under the control or influence of the Dalai Lama made wild accusation against the International Shugden Community (ISC) protest movement. They claimed that the protests were funded by the Chinese government and that protesters were paid a daily rate for participating in them.

These ridiculous claims were supported by members of the Tibetan government, such as Thupten Wangchen and western academics such as Professor Robert Thurman, described as “the Dalai Lama’s man in America“. They were said to possess irrefutable proof the claims were true.

To date they’ve presented no evidence to back up these allegations which are simply designed to undermine and discredit the protests. They are aware there’s no evidence because it’s a lie, which is why they have now switched to stating that the protesters are “aligned” with the Chinese government.

To support these newer claims of alignment the International Campaign for Tibet (ICT), a group funded largely by the US government through the National Endowment for Democracy (NED) presented an internal Chinese government document to the media on April 7th 2015.

They state it is a new directive from the Chinese government who are seeking to use the controversy to discredit the Dalai Lama. You can read the ICT translation of the document here.

The ICT claim the document proves the protesters are aligned with the Chinese authorities because they both promote freedom of religion for Tibetans. According to this logic it would seem that President Obama is also aligned with the Chinese authorities because he spoke to the Indian government recently, encouraging them to protect people’s religious freedom.

The only difference in this comparison between President Obama, the Chinese authorities, and the protesters is that the last two criticise the Dalai Lama. Therefore the ICT logic must be that if an organisation is critical of the Dalai Lama they must be aligned with the Chinese authorities.

It’s hardly a good standard because all of the media organisations that run critical articles about the Dalai Lama would likewise be proved to be aligned with China. Does this mean that no-one can criticise the Dalai Lama without fear of being accused of supporting the Chinese oppression of Tibetans?

Well, yes. According to the ICT if you criticise the Dalai Lama then you are supporting China.

It’s worth noting that the ICT state in their 2012 Annual Report, “We’ve worked with and been guided by His Holiness the Dalai Lama“, which may explain their unquestioning support of him.

A Closer Examination

Most journalists I know would take one look at the ICT press releases against the protests and assume they’re trustworthy. They wouldn’t give the document a closer examination because the ICT presents itself as an independent non-governmental organisation (NGO).

Every single Tibetan NGO has the Dalai Lama as a patron or is in some way affiliated to him, even those that disagree with his “middle way” policy. The ICT is no different, it presents itself as independent, yet it is strongly influenced by the Dalai Lama and his exile leadership.

What we see with the ICT is another front for the Dalai Lama to promote his view about the protests to the media through a channel people may wrongly assume is not under his influence or control. Bearing this in mind the ICT has a vested interest in trying to discredit the protests against his ban.

In their review of the Chinese document the ICT present several assertions that are the same as the Central Tibetan Authority, assertions which have been disproved by independent academic researchers.

For example they claim, “Westerners from the “New Kadampa Tradition” (“NKT”) now operating as the International Shugden Community – have organized strident demonstrations against the Dalai Lama in global capitals where he travels.“

This claim has been disproved by a UK religious research charity called INFORM, who are part of the London School of Economics. INFORM stated.

“we stress that there is not a direct or official institutional connection [between the International Shugden Community and the New Kadampa Tradition]“.

“Demonstrably, there are also other networks and individuals unconnected with the NKT who participate in the protests.” (Read more here)

The ICT state that the protesters claims of a ban on Dorje Shugden practice are untrue, yet Dr Robert Barnett of Columbia University in New York stated that the ban and discrimination both exist. (Read more here)

The International Campaign for Tibet (ICT) also claim, “A Tibetan prominent in the Western Shugden movement, Gangchen Lama, urged monks to be ‘patriotic’ and to show loyalty to the PRC, on a visit to Gangchen monastery in Shigatse, the Tibet Autonomous Region.“

This sounds like definitive proof when considered in a western context but when considered in the context of the Tibetan Autonomous Region it’s not so surprising. If you want to be left to get on with your religious practices then showing loyalty to the People’s Republic of China (PRC) will help. Above everything else the Chinese authorities are bothered about loyalty to the country, religion is very much secondary to that.

In fact the Dalai Lama’s choice for the 17th Karmapa, Ogyen Trinley Dorje, also advises people in the Tibetan Autonomous Region to show loyalty to the PRC. He is approved by the Chinese authorities to teach Buddhism and also has very close ties to senior Chinese Communist Party (CCP) members.

The ICT has absolutely no problem with the 17th Karmapa though. They even promoted his recent tour of the US.

In 2011 the Guardian reported the Karmapa had been arrested by the Indian authorities after a raid of his residence found over $700,000 in cash, much of it in Chinese currency. The Indians allege the Karmapa is under the influence of the Chinese authorities so that they can gain control over several strategic monasteries along the Sino-Indian border.

Still to this day the Karmapa is under virtual house arrest when he is in Dharamsala although he is allowed to travel overseas as his recent tour of the US demonstrates.

What’s the difference between the Karmapa and Gangchen Lama you might ask. Other than over half a million dollars of Chinese cash, one speaks out against the Dalai Lama’s ban and one doesn’t. I’ll leave it to readers to surmise which one is most likely to be in the pay of the Chinese authorities.

What the Chinese Actually Say

When you begin to separate out the ICT’s own commentary on the document and examine what it actually says it becomes crystal clear they’re trying to sell the media a pup.

True, the document does state that the controversy is an opportunity for the Chinese to try and weaken the Dalai Lama’s position, but that is fairly normal. Any half decent government advisor is always looking to capitalise on their opponents faults, that’s no surprise.

What is surprising is that the Chinese are seeking to undermine the Dalai Lama by showing Tibetans that they value religious freedom more than he does. The document states:

“The basic principle of our Party’s policy on religion is to respect and protect the public’s freedom of religious belief. Freedom of religious belief is an important policy in Tibet Autonomous Region and other Tibetan areas, and it is not only an important policy for each individual member of the masses of ordinary believers, but is also an important policy for dealing with the ‘Gyalchen Shugden’ issue.

“With respect to the ‘Gyalchen Shugden’ issue, believing or not-believing is up to each individual member of the masses of believers. For instance, whether the believing community keeps a statue of Buddha Sakyamuni in their homes, or a statue of Avalokitesvara, is the public’s freedom; the Party and government need not interfere, and neither should Party members or officials.

“Our only standard and position, which complements our basic issue, is that they uphold the leadership of the Communist Party, respect socialism with Chinese characteristics, preserve the unity of the Motherland, and respect laws and regulations. With those preconditions in place, the Party’s religious freedom policy must be firmly implemented, respecting, as best as possible, the wishes of the believing masses.”

The policy document is making it clear that the most important issue is respect for the country and the Communist Party, not whether someone is a Shugden Buddhist or not. This also shows that the Chinese authorities are deciding to take a strong stance on religious discrimination and by doing so hope to win the support of the Tibetans.

The ICT state that since this document became policy several Tibetans have been arrested for trying to force people to stop practicing their prayers to Dorje Shugden. They cite this as proof that the document is real and that it is being enforced.

However this doesn’t prove that the protesters are connected, aligned, or in any way affiliated with the Chinese authorities. Instead it only proves that the Chinese government is refusing to allow the Dalai Lama’s discrimination of Shugden Buddhists to go unchallenged in the Tibetan regions they control.

It goes on to state:

“We should not publicize the issue of belief in ‘Gyalchen Shugden,’ not interfere, not politicize, not see belief or nonbelief in black and white terms, and not make belief or nonbelief in ‘Gyalchen Shugden’ as the basis for drawing a clear line with the Dalai Clique.

“Rather, it is those who love the country and love religion, respect regulations and abide by laws, preserve the unity of the Motherland , maintain stability in Tibet, and contribute to Tibet’s development and stability who are good citizens, good members of the public, and good monks/nuns.”

I am at a loss to understand why the ICT believe this document to be some sort of ‘smoking gun’ proof to discredit the protesters. This seems to me like a standard governmental briefing document that explains a policy to win over the local population.

Compared to the UK and US occupying forces in Iraq and Afghanistan this type of policy document is not unusual. It’s just explaining a straightforward “hearts and minds” approach.

The ICT Prove the Protesters are not Connected to China

The ICT are very selective about the parts of the document they want to draw people’s attention to for good reason. If you take the time to read the translation in full it becomes apparent that it expressly forbids anyone in the Chinese government from supporting the protests against the Dalai Lama’s ban.

Specifically it states:

“Thus, first, we must respect the public’s religious freedom and allow the masses to choose for themselves. Secondly, those who, with the confidence of having truth, and wearing the armor of legality, and under the pretext of the ‘Gyalchen Shugden’ issue, instigate deception and cause public gatherings and disturbances, irrespective of whether they represent the believers or non-believers or what banners they carry, should be strictly punished according to law as and when the incidents occur.

“If there is involvement by Party members or officials, they must be strictly dealt with on the basis of disciplinary regulations, so that enemy forces do not get so much as a sesame seed’s chance of an opportunity.”

The Chinese authorities are making it clear that anyone involved in the controversy, “whether they represent the believers or non-believers” will be punished. This also applies to Party members.

The International Campaign for Tibet claim that this document is the ‘smoking gun’ which proves beyond the shadow of a doubt that the International Shugden Community protesters are aligned with China, whereas in truth it proves the exact opposite.

This proves that the Chinese Communist Party is taking no stance on being pro or anti Shugden and that they will punish any of their members who do take a stance on it.

It is a ‘smoking gun’ but not in the way the ICT present it to the media. This is a document that proves the Chinese authorities are not in any way involved, aligned, nor connected to the ISC protests because if they were it would give the Dalai Lama, “a sesame seed’s chance of an opportunity” to criticise them about it.

Their opportunity to use this situation against the Dalai Lama rests solely on their approach to allow religious freedom of both believers and non-believers. To side with, or be seen to side with, pro-Shugden Buddhists would destroy this opportunity.

Why then would they risk that by being involved in any way with the ISC protests or in promoting Shugden Buddhism in Tibet in favour of other traditions?

The ICT state the document is real and cite the example of Tibetans convicted for trying to suppress Shugden practice in Tibet as proof it has been enacted. If this is the case then it is unthinkable that the Chinese would throw away their chance to undermine the Dalai Lama by taking sides. Their whole policy to undermine him by using this issue depends entirely on their not taking sides.

Conclusion

The ICT, funded as they are by the US taxpayer, are seeking to promote the propaganda of the Dalai Lama’s government despite claiming to be an independent and trustworthy NGO.

They blatantly misrepresent the facts of this document to the media knowing full well that they will usually believe them without checking.

The claims of the ICT are nothing more than a smear campaign to discourage the media from investigating the issues the protests seek to raise. Why the ICT should be so supportive of religious discrimination and segregation is beyond me.

Surely in modern America it’s time to stop funding organisations that promote discrimination, even when that discrimination is backed by a media celebrity such as the Dalai Lama.

Source: http://www.arebuddhistsracist.com/proof_of_chinese_involvment.html

The Chinese Link

It always surprises me how seriously other journalists take claims that the protests are funded by the Chinese government without even bothering to check if the claims are true. The rumours circulate around every protest media pool and they always seem to originate from the Tibetan government and the Dalai Lama’s representatives, so naturally I’m a little sceptical about them.

It’s claimed that the Chinese government funds the costs for people to travel to the demonstrations and even go as far as to pay people a stipend for each day they attend. I’m sure that the Chinese government are quite happy about people protesting against the Dalai Lama, but try as I might I couldn’t find any evidence to support these claims.

Of all the people who have contacted me about the claims, none have been able to offer a single piece of evidence to back them up. Every request for evidence I have made is always greeted with silence.

Also I couldn’t understand why the Chinese government would bother getting their hands dirty by funding such protests. The main reason I am dubious about these claims (other than the complete absence of evidence) is that the logic doesn’t add up.

How does the Chinese Government undermine the Dalai Lama?

In 2010 Liu Xiabobo was awarded the Nobel Peace Prize by the Norwegian Nobel Institute whilst he was serving his 4th prison term as a political prisoner in China. As a result China severed all high level contact with Norway.

In 2014 when the Dalai Lama was due to visit Norway to mark the 25th anniversary of his own Nobel Peace Prize the Norwegian Government decided not to meet with him as a “necessary sacrifice” to try and improve its relations with China.

Subsequently the Tibetan Government criticised this decision saying, “It’s unfortunate that the Norwegian leadership did not meet with the Dalai Lama because of the tremendous pressure of the Chinese government.“

In 2009 South Africa refused a visa for the Dalai Lama to attend a conference aimed at using the World Cup to tackle racism. Desmond Tutu who had invited the Dalai Lama to attend the conference said of the decision, “we are shamelessly succumbing to Chinese pressure“. The South African government had been warned by the Chinese embassy that the visit by the Dalai Lama was “inopportune” and would harm their relationship.

Likewise the Dalai Lama was refused a visa to attend Nelson Mandela’s funeral in 2013.

In 2011 Julia Gillard who was then the Australian Prime Minister also refused to meet with the Dalai Lama because of concerns that it would upset delicate trade agreements with China.

Given that the Chinese economy is so tied to that of the rest of the world their government already has effective measures of undermining the Dalai Lama on his various trips through diplomatic channels and trade pressure. So why would they risk exposure to public outcry if they were caught orchestrating or sponsoring public demonstrations against him?

Why do the rumours persist?

Despite no evidence to support them and despite the fact that they are illogical, the rumours persist mainly because of the Tibetan Government.

In their 2014 resolution criminalising the practice of Dorje Shugden they also state that Dorje Shugden practitioners, “are being deceived by the Chinese government through monetary and material incentive and are used as political tools.” It’s a common practice amongst Tibetan officials to repeat this allegation about anyone who contradicts the Dalai Lama.

Thupten Wangchen of the CTA said in a recent interview that he had spoken to Chinese members of the protest group that had confirmed they are paid by the Chinese government. This was the only evidence he offered to support these claims even though they have been made repeatedly for years.

As to why a Chinese sponsored demonstrator would speak to a member of the Tibetan government during the protests and also admit they were paid by the Chinese government was never explained by Thupten Wangchen.

Given that the Chinese are the common enemy of the Tibetan community it seems much more likely that by claiming the Chinese government are behind the protests the CTA hope to galvanise support for its ban of Dorje Shugden and further isolate any Tibetan protesters.

Chinese Outreach Program

In trying to find evidence of any Chinese connections with Dorje Shugden practitioners and protesters I accidentally stumbled across an unusual program of the Tibetan government called the Chinese Outreach Program, which may help to explain the reason for these claims.

Ostensibly the program aims to offer support and make connections with Chinese writers and activists who are promoting political changes in China. The program is funded by the Department of Information and International Relations of the CTA and administered by their Offices of Tibet throughout the world.

Of the records we were able to obtain we discovered that the US Office of Tibet spent $28,835.86 on supporting Chinese activists in the year from 1st oct 2009 to 30th sep 2010. The Office ignored our request to explain or give any further information about what this financial support may have entailed or to whom it was given.

If you consider that there are 10 Offices of Tibet throughout the world, if each one made a similar financial contribution under the Chinese Outreach Program it would mean the Tibetan government was spending over $250,000 a year funding Chinese activists.

If this is the case it would explain why the CTA is so convinced that people protesting against its own policies must be funded by the Chinese government since they spend so much money funding people who speak out against the Chinese government.

Unfortunately for the CTA just because they fund Chinese political activists it doesn’t mean that the Chinese government is funding the protests against the Dalai Lama’s ban – evidence of one’s own misdeeds is not proof of another’s.

Source: http://www.arebuddhistsracist.com/the_chinese_link.html

The opinion piece below was sent to dorjeshugden.com for publication. We accept submissions from the public, please send in your articles to ds@dorjeshugden.com.

It is common knowledge that the only foundation of the so-called “Tibetan cause” is the Dalai Lama, or more accurately, the presence of the Dalai Lama in the struggle. Without this factor, observers say that the Tibetan people’s struggle for freedom would fall apart in no time.

Now, concerns loom as UK-based independent journalist, Indy Hack’s investigations seem to suggest the Dalai Lama is suffering from cancer and is facing deteriorating health, a fact the Central Tibetan Administration does not want to acknowledge. In the article below, Indy Hack explores what this means for the Dorje Shugden controversy. For more from Indy Hack, visit arebuddhistsracist.com.

The Dalai Lama’s Cancer

28th June 2017

During his latest visit to the US the Dalai Lama admitted to suffering from prostate cancer. You could be forgiven for having missed this news since he only made the announcements during meetings with exile Tibetans.

On Sunday 18th June the Dalai Lama met with Tibetans in San Diego, California, and said that doctors had diagnosed him as having prostate cancer two years ago in 2015. This was reported in an article on 19th June 2017 on Radio Free Asia’s website, but neither the Dalai Lama’s own website, nor that of the Central Tibetan Administration (CTA) made any mention of cancer.

The Dalai Lama went into further specifics about the prostate cancer diagnosis and treatment during a meeting with Tibetan exiles in Boston, Massachusetts, one week later on June 25th. This time his own website mentioned the details of cancer, yet the CTA website didn’t.

The Dalai Lama’s official website stated,

His Holiness mentioned that in 2015 his physicians found indications of prostate cancer and decided to give him focused radiation treatment instead of surgery last year.

Both times he went on to claim that he was completely cancer-free and in ‘excellent‘ health, however officials in the Dalai Lama’s own government who spoke on condition of anonymity stated that the cancer has spread into his bones and the prognosis is very bleak.

Inside Information

Following the surprise cancellation of his US tour in late 2015 I was put in touch with a senior member of the Central Tibetan Administration (CTA) through a mutual acquaintance. My initial take on the Dalai Lama’s hospital visit and tour cancellation was that he was avoiding publicity after he’d been accused of sexism. I was assured by this member of the CTA that my information was incorrect, there was a far more serious reason for the cancellation.

Over the course of several weeks this person revealed to me that the Dalai Lama had been diagnosed with recurrent prostate cancer and the whole administration had been thrown into complete disarray. Soon after the initial shock came the power struggles and jostling for position as people feared this could be the end of the Dalai Lama.

I wanted to reveal this information as soon as possible, however to do so would risk exposing the identity of this new source. As such I waited until it was announced that the Dalai Lama would be travelling to the Mayo Clinic in Rochester, Minnesota, for treatment. That announcement was made on the Dalai Lama’s official website on 19th January 2016, so I tweeted the news of his cancer on the same day.

What surprised me were the lengths to which the Dalai Lama would go to avoid admitting that this was true.

And So It Begins

In late 2015 the Dalai Lama was visiting the UK when he noticed blood in his urine. Contacting his doctors they insisted he change his travel plans and head directly to the Mayo Clinic for tests as a matter of utmost urgency.

On 21st September 2015 the Dalai Lama left the UK and went straight to the US where he was admitted to hospital. On September 22nd people started to post on social media that the Dalai Lama was in Rochester which was then picked up by several local newspapers.

This meant the Mayo Clinic had to issue a statement, which they did on 23rd September, informing the media that the Dalai Lama was at the clinic for a, “medical evaluation“.

On 25th September the Dalai Lama’s office cancelled his US tour dates for the rest of 2015 and said that, “The doctors have advised His Holiness to rest for the next several weeks“. They also played down the reason for the trip to the Mayo Clinic as being a, “routine check-up.”

Clearly this wasn’t a routine check-up as he had flown from the UK specifically to undergo tests in the Mayo Clinic. If it was a routine check-up it would have taken place two weeks later as he was due to visit the US in mid-October.

Why did the Dalai Lama travel all the way to the Mayo Clinic in Rochester, Minnesota, rather than seeking treatment in the UK? The reason for this is stated clearly on the Mayo’s website:

“Mayo Clinic’s campus in Minnesota is the first medical center in the United States approved by the Food and Drug administration to prepare and administer choline C-11 PET scan to help detect recurrent prostate cancer at its earliest stages — before it can be detected by other imaging tests.”

This wasn’t a routine check-up, nor was it the first time the Dalai Lama had suffered prostate cancer. He was first diagnosed with prostate cancer and underwent initial treatment for it in 2008. His doctors were now very concerned that it had come back, which is why they urgently needed him to come to the US for “medical evaluation“.

During his screening they discovered that his cancer had come back so he underwent immediate surgery and returned to Dharamsala to rest, which is why he was so frail on his arrival back in India.

To the outside world no-one was allowed to reveal there was any problem with his health. When Associated Press (AP) contacted his secretary at the US Office of Tibet this was their response:

“A secretary to the Dalai Lama, Chime Rigzin, told AP on Thursday that the Dalai Lama had been to the clinic and had had no health complaints. Rigzin told AP test results were fine. He added the spiritual leader had no complaints but he had been advised to take “complete rest” and would be returning to India.

Despite his diagnosis all officials were told to report that the Dalai Lama had been at the Mayo Clinic for a routine annual health check and the doctors had advised him to rest. On 30th September 2015 he addressed an audience of exile Tibetans at the Mayo Civic Center where he lied to them about this diagnosis. He said:

“The last time in India, they told me that my health was good, and here also, they’ve said that my general health was excellent, with no major ailments whatsoever (applause). Now for the last 2 or 3 years I’ve had some issues with my knees. Recently a German doctor, a specialist, said to me, “you’re not 18, you’re 80,” and that things like this are normal (laughs). And I realize the truth in that diagnosis (laughs). So I’m very well, and there’s no need for any of you to worry. However the doctors have told me to rest more.”

More Lies

Following this period of rest the Dalai Lama scheduled a return trip to the US in early 2016, however rather than a teaching tour it was for further treatment at the Mayo Clinic. This time his treatment schedule would consist of a month long bout of radiation therapy.

Details of his trip to the US were kept secret from the public until the day of his travel. The Dalai Lama’s website then issued the following statement:

“His Holiness the Dalai Lama is departing Dharamsala today for the United States where he is scheduled to undergo prostate treatment at Mayo Clinic in Rochester, Minnesota followed by a period of rest from the end of January 2016 for approximately one month. His regular engagement schedule will resume in March.”

Just prior to his departure from India reporters from the Associated Press (AP) asked the Dalai Lama about his health. They stated:

“He said he had a minor swelling in his right eye. He then removed his glasses and laughed, pointing at his slightly swollen eye.”

This approach is typical of the Dalai Lama’s deflection of questions surrounding his health. Trying not to lie directly he seeks to divert attention away from the obvious towards another possible explanation. On September 30th 2015 he spoke about problems with his knees, and here he was now speaking about a problem with his eye.

AP asked him directly about his prostate treatment to which he replied that he had no “specific health complaints.”

At this point he knew he’d been diagnosed with recurring prostate cancer and was flying to the US for radiation treatment for a month to target the cancer. Yet here he was lying blatantly to the Associated Press.

This lie was widely reported by AP throughout the world as if it were the truth. Media in the US, UK and most other countries carried the Dalai Lama’s words that he had no “specific health complaints”. His deflection had now become direct lies and that worried his media team and the Mayo Clinic. They had to maintain this lie which meant that now no-one could reveal the situation the Dalai Lama faced.

Whilst this approach was usual for the CTA and the Dalai Lama’s close staff it was deemed too risky for the Mayo Clinic. After his arrival at the clinic they managed to get the Dalai Lama to agree to a further statement which the Mayo Clinic issued through the Tibetan news website Phayul.com. Published on 22nd January 2016 it stated:

“He is being treated for a prostate condition that is common for men of his age,”

and

“His physicians report no major concerns, and anticipate he will respond well to treatment and make a full recovery,”

You’ll note that both sentences weren’t quoted in full, they continue beyond the comma at the end of each quote. The reason was because the Mayo Clinic wanted to divulge more information than the Dalai Lama’s people were happy with. This is why they only agreed to a statement through Phayul.com because they knew that they would be able to control the exact details that were released to the public.

Losar Message

Less than two weeks after his admission to the Mayo Clinic the Dalai Lama issued a video message on 4th February 2016 to Tibetans celebrating Losar (Tibetan New Year). Although spoken in Tibetan it was subtitled in English and contained some important pieces of information.

Firstly the Dalai Lama revealed that he was receiving “precautionary prostate treatment“:

The only precautionary prostate treatment is when doctors try to stop the spread of fast growing prostate cancer to other parts of the body. This was confirmed by another comment he made later on in the video:

The Mayo Clinic’s own website describes just one treatment for prostate issues that fits this description. It’s external beam radiation therapy and is only used for treating cancer. Their website describes the treatment in almost the exact same words the Dalai Lama uses,

The actual radiation treatment only takes a few minutes.

Unknowingly the Dalai Lama had just announced to the world that he was being treated for prostate cancer, yet his staff still refused to admit this was true.

The Accidental Truth

Towards the end of his month long radiotherapy the Dalai Lama was coming under increasing pressure to reveal further details about his health. The combination of my announcement that he was suffering from prostate cancer along with the details contained in his Losar broadcast meant that the press were becoming increasingly impatient. They were asking directly whether he had cancer or not, to which the reply was always no.

On Sunday 21st February the Dalai Lama sought to silence questions around his health by staging a public teaching for Tibetans at the Minneapolis Convention Center. Around 3,000 people attended and the talk was mostly in Tibetan.

The Dalai Lama was unable to sit cross-legged during the teaching which was the first time he’d been unable to do so in public. What was more noticeable was that during the teaching he paused, reached into his bag and brought out a bottle of prescription medication. He proceeded to take this medication, which I’m informed was Oxycodone, in front of the crowd.

Oxycodone is a powerful opioid painkiller that is often used for the treatment of pain in cancer patients.

The fact that the Dalai Lama had to take opioid painkillers during his talk and that he couldn’t sit cross-legged both indicated that his health wasn’t as good he claimed. AP released their initial photograph of the event with the following caption:

The Dalai Lama addresses an audience at the Minneapolis Convention Center on Sunday. He assured his followers that he was in good health despite receiving treatment for prostate cancer.

Zoomed in:

As soon as the Dalai Lama’s staff saw this they hit the roof. They called AP and several legal threats were made to force them into re-captioning the photograph. The second edition of the image had the entire second sentence replaced with:

The Dalai Lama arrived last month at Mayo Clinic in Rochester, Minn. He told the crowd he’d been receiving treatment for prostate problems.

The only media outlet to keep the initial version of the image is the Tampa Bay Times, it’s still live on their website and you can see the article and caption here.

However KWWL also received the 1st edition of the image and tweeted the following:

It was so obvious to all of the media that the Dalai Lama was receiving cancer treatment that none of them questioned the AP image and caption. They already thought it was in the mainstream news. Despite this the Dalai Lama continued to try and hide his illness from the public.

More and More Lies

When he returned to India the lies continued, although everyone in his inner circle knew the full extent of his cancer prognosis. The Central Tibetan Administration (CTA) announced his return on 13th March 2016 with the bold headline, “His Holiness the Dalai Lama Returns in Excellent Health“.

However the truth was that the Dalai Lama’s health was far from ‘excellent‘. His body was struggling to recover from the radiation therapy he’d received and his immune system was being subdued by the strong Oxycodone painkillers he was still taking. Just two weeks after his return to India he was forced to cancel a planned trip to the UK.

On 28th March the Tibetan Community in the UK posted this update on their Facebook page:

In the space of two weeks the Dalai Lama’s health is claimed to have gone from ‘excellent‘ to being so bad he had to cancel more public engagements. Yet he still refused to publicly admit there was a problem. To counteract the continued media speculation over his health the Dalai Lama scheduled a national television appearance on India’s NDTV.

On 7th April 2016 the Dalai Lama’s NDTV special was broadcast and in it he once again demonstrated that he would simply lie in the face of direct questioning.

Sonia Singh asked him, “Your health Your Holiness, because recently you were at the Mayo Clinic, but you are looking much, much younger and fit as all these people here, so how is your health keeping?“

To which the Dalai Lama replied without any hesitation, “Very good, basically excellent.“

You can read the full transcript here.

This was 10 days after he’d cancelled a visit to the UK because of bad health, yet now his health was once again ‘excellent‘. In just over 3 weeks the Dalai Lama’s health had been excellent, very bad, then excellent again.

The answer to whether he was lying or not came a few days later when the Tibetan Community in the UK issued a plea for people to pray for the Dalai Lama’s health. What’s more telling is that this plea was actually from the Dalai Lama’s official UK representative at the Office of Tibet:

Tibetan communities around the world were being asked to pray for the Dalai Lama’s long life because he wasn’t well. This was one week after he’d been on NDTV.

Later in April his official representative for North America, Kaydor Aukatsang gave an interview to Public Radio International (PRI) entitled, “What will happen after the Dalai Lama dies?”

It was unheard of in Tibetan circles to begin talking about the death of the Dalai Lama. Despite claiming publicly to be in excellent health there were factions within his government and exile leadership that were getting very scared about his impending death.

In retaliation for this departure from protocol Kaydor Aukatsang was removed from his post later in 2016 and instructed to return to Dharamsala. In October that year he was then appointed as Chief Resilience Officer for the CTA, a very public and humiliating demotion.

Knowing that the window for negotiations with China was quickly closing CTA officials were breaking ranks and began to urge the Chinese to open dialogues with them. This was happening very publicly as well as behind the scenes. It was the biggest sign that the Dalai Lama was losing control over his subordinates.

A few weeks later in June 2016 the Dalai Lama was back in the US and reaffirming his good health despite all the talk of his mortality. Covering one of his events USA Today stated:

“The Dalai Lama, noting his own exceptional bill of health from his doctor, said a happy body comes from a happy mind.”

This trend continued throughout 2016 as the Dalai Lama lost control over more members of the exile leadership. The rumblings were that the Dalai Lama’s future was measured in terms of months rather than years, meanwhile at every possible media outing the Dalai Lama insisted he was in excellent health.

And Now the Truth

The roller-coaster of the Dalai Lama’s health claims and cancelled public appearances continued well into 2017.

In early February the Dalai Lama once again cancelled plans to travel to the US, citing medical advice and the need to rest. He had been scheduled to speak at the 22nd Annual Festival of Faiths in Louisville on April 23rd & 24th.

The most revealing insight into the Dalai Lama’s health though is that everywhere he goes his opioid painkillers go with him. On April 8th 2017 he was teaching in Tawang, India and throughout the entire teaching his little bottle of pills sat next to him on the teaching throne.

Although he didn’t have to take any during the teaching you can clearly see him packing away the same type of pharmacy pill container as he was seen using in Minneapolis on 30th September 2015. You can watch for yourself here – it’s at 2hrs 33mins into the video.

If the information from a senior member of the Central Tibetan Administration (CTA) that I’ve received is true then these are also Oxycodone painkillers. For someone with recurring prostate cancer to be continually prescribed opioid painkillers it means just one thing – the cancer has spread. The Mayo Clinic state, “Opioids also can be the most effective treatment for severe ongoing pain, such as pain caused by cancer.“

In addition to the presence of prescription painkillers the Dalai Lama also requires the help of people to walk as was shown by his walks to and from the teaching throne in Tawang.

Not only is the Dalai Lama very unsteady on his feet and slow moving, you can see from the faces of those around him that there is serious concern over his health and well-being.

Two days after leaving Tawang, India, on 13th April 2017 the Dalai Lama cancelled his planned public appearances until the end of May without giving any reason. Questions regarding his health inevitably arose once more in the media to which the response was a continuation of the lie that he was in perfect health.

First Trip to US in 2017

In June this year the Dalai Lama managed his first trip to the US, although it was still questionable whether he would be able to make it. His health was such an issue that his plane was met by a medical team when it landed at Rochester International Airport.

One of the Dalai Lama’s main concerns on arrival was his ability to walk into the Mayo Clinic where there would be a crowd of Tibetans ready to greet him. The physicians were there in part to administer powerful pain medication so that he would be able to walk into the clinic and give the appearance that he was healthy and well.

Once again this June trip to the Mayo Clinic was claimed to be a routine annual check-up, just like the routine annual check-up in September 2015, and the routine annual check-up in January 2016. There’s nothing routine about having a medical team meet your plane as soon as you land, especially when the airport you’re landing at is less than 10 miles away from the hospital you have an appointment with.

Despite all of the denials and assertions the Dalai Lama has made since September 2015 he was still beset with questions about his health and whether he was suffering from cancer. So on 18th June when he addressed Tibetans in San Diego he finally admitted to having cancer, although he claimed he was now cancer-free. Radio Free Asia reported:

“Tibetan spiritual leader the Dalai Lama announced on Sunday that he is in excellent health following assurances by doctors that he is cancer-free during an annual medical check-up last month in Minnesota.

Addressing hundreds of Tibetans who had gathered in San Diego, California, to hear him speak, the exiled spiritual leader said that doctors in Rochester, Minnesota, had found nothing left of a “small sign of cancer” in his prostate gland they had identified and treated two years before.”

This statement is ground breaking because in the Dalai Lama’s own words he is admitting that he has lied and told his staff to lie repeatedly to the media for almost two years. He admits that in September 2015 the Mayo Clinic told him that he had prostate cancer, yet he told Tibetans in Minnesota on 30th September 2015,

They’ve said that my general health was excellent, with no major ailments whatsoever.

Despite knowing he had prostate cancer he led the audience to believe he had a problem with his knees and the doctors had told him to rest. On his return to Dharamsala he told his staff to say that he was “in excellent health“.

His admission of lying continued the following week as stated on his official website:

“His Holiness mentioned that in 2015 his physicians found indications of prostate cancer and decided to give him focused radiation treatment instead of surgery last year. This year his recent check-up at the Mayo Clinic has revealed all traces have gone.”

Once again he admits that he was diagnosed with cancer in 2015, but this time he also adds that he received focussed radiation treatment in 2016. The Dalai Lama is therefore admitting that he lied to the Associated Press when he was leaving for the radiation treatment. He had stated very clearly to them that he had no “specific health complaints“.

He admits now that he knew he had cancer at those times he said he was healthy.

Once a Liar, Always a Liar

The problem for the Dalai Lama now is how can we believe anything he says? His credibility is gone. To avoid a question or to deflect attention is one thing. To blatantly tell a bold faced lie whilst staring directly at the camera or reporter is a whole different level of deception.

If the Dalai Lama didn’t want to reveal details of his cancer there are ways and means to handle the media, and he knows them.

He’s very media savvy and has a well trained team of PR and media staff around him. If you don’t want to answer questions about specific areas you prepare an answer that you give in response to every question on the topic that neither denies it nor admits it.

The Dalai Lama didn’t do that, he chose instead to lie over and over again. Then when the Associated Press printed the caption to his photo saying he had been receiving treatment for prostate cancer the Dalai Lama not only lied, he threatened to sue.

Now the Dalai Lama is saying he’s completely cancer-free and his health is excellent. The question is why should anyone believe him?

The fact that he’s admitted to lying before is just one very significant part of the weight of evidence against him. Add to that the fact that he’s been taking Oxycodone painkillers, usually prescribed for cancer pain, continually since 2015 and it doesn’t look good.

Then consider that prior to receiving his bill of excellent health in June 2016 he cancelled a US trip in February, then cancelled all his public engagements in May without specifying why. Clearly his health is progressively deteriorating, it’s not getting better.

According to a Senior Member of the CTA

In 2008 the Dalai Lama was diagnosed with prostate cancer and underwent surgery. In the years following he seemed to have made a full recovery. Then in September 2015 he passed blood in his urine and went to the Mayo clinic in the US for testing.

The Mayo Clinic at that time was the only clinic in the US licensed to use the choline C-11 PET scan test to help detect recurrent prostate cancer at its earliest stages. That’s why the Dalai Lama went there, because the fear was that his prostate cancer had come back.

The Mayo Clinic found it had come back and was now in the advanced stages having spread from his prostate into other areas of his body. They told him to cancel the rest of his public engagements, performed surgery to remove some of the tumours and prescribed further treatments and opioid painkillers.

Following the Dalai Lama’s return to India he underwent assessment of his response to the treatments he’d been prescribed and it was decided to treat him with radiotherapy to slow the spread of the cancer. In January 2016 he went back to the Mayo Clinic for a month of external beam radiation therapy which slowed the progression of the cancer but didn’t stop it completely.

The Dalai Lama’s final diagnosis is that he has stage 4 prostate cancer with no chance of a cure. The best the doctors can hope for is to slow the progression of the cancer and manage the pain.

The Dalai Lama was prescribed opioid painkillers and bisphosphonates, drugs which help to slow down the damage caused to bones by cancer.

It’s impossible in these circumstances for the Dalai Lama to be told he is “cancer-free“, it’s also impossible to consider anyone with this condition to be in “excellent health“. Whilst his prognosis is ultimately terminal it may take several years for him to finally succumb, although survival rates beyond 5 years for patients with this condition are pretty low.

What this Means for the Shugden Issue

Although the International Shugden Community has stopped its demonstrations against the Dalai Lama the issue of segregation within the Tibetan exile community hasn’t gone away. The Dalai Lama’s ban and subsequent persecution of Shugden Buddhists continues unabated to this day, so the issue is still very much alive.

During the Dalai Lama’s many interviews on the subject he always maintained that there was no ban, he had just given advice. His supporters said that claims of a ban or persecution were ‘baseless’ and that the Dalai Lama always told the truth.

During an event in Hamburg on 25th August 2014 when a member of the audience accused the Dalai Lama of lying he rebutted them by saying that he never lied:

I am Buddhist monk now 80 year, almost 80 year old, even political stuff we never tell lie.

During an interview for NDTV in Oslo he said, “They blame on me, I banned. I never sort of used, I never sort of make a decision banning, banning.“, adding, “I think you should investigate who telling lie.“

The Dalai Lama’s stock response is that he has never lied in his whole life, therefore there is no ban, and the media in the most part believed him. According to Tibetan Buddhism there are 5 root vows for a monk, one of which is not lying, which is described as:

“In general, lying refers to any verbal or non-verbal expression with the intention of deceiving others. So it also refers to making factual statements with the intention to deceive others.”

If the Dalai Lama was caught lying he would have broken his root ordination vows and therefore, according to Tibetan Buddhism, he would no longer be a monk. The logic was simple – it was impossible for the Dalai Lama to lie.

His supporters went one step further by calling into question the ordination vows of the monks and nuns that were protesting him. They claimed that their ordination vows weren’t authentic, therefore they were ‘fake monks‘ dressing up and defaming the Dalai Lama.

Who was the public meant to believe – the very icon of a Buddhist monk or these angry looking, shouty, ‘fake monks?

Now though the Dalai Lama has admitted that he lied about his cancer.

In reality he’s still lying about being cancer-free, but even if we leave that to one side for the moment, there’s an irrefutable truth here – the Dalai Lama lies.

He lied consistently for almost two years about his cancer, so is it conceivable that he lied about the ban?

Is it possible that the Dalai Lama looked cameras and reporters straight in the eye and lied about banning the Dorje Shugden practice, then laughed?

He did exactly that on January 19th 2016 when he lied about his health then pointed to his swollen eye and laughed. Of course he had no specific health issues, how silly of the AP reporters to have asked.

Of course there is no ban on Dorje Shugden practice within the Tibetan exile community, how silly of the media to ask.

I know for a fact that there is a ban on the Dorje Shugden practice and that it was issued by the Dalai Lama. Just as I knew for a fact that he had prostate cancer when he lied about it to the Associated Press on January 19th 2016. Just as I know for a fact that the Dalai Lama is dying from cancer.

I also know for a fact the Dalai Lama broke his ordination vows many, many years ago when he fathered a child. I know all these things as facts because I’ve seen the proof.

His ever weakening grasp on life and power is creating a vacuum within the Tibetan exile community that his competitors are beginning to exploit. His Prime Minister is now referring to himself as President, he controls the Department of Information and International Relations (since 3rd June 2016), and has already changed the seating arrangements for future official engagements to put himself in the top position.

It’s as plain as day, they’re not preparing for the Dalai Lama to be around for very much longer.

Source: http://www.arebuddhistsracist.com/dalai_lama_cancer.html
 

The opinion piece below was sent to dorjeshugden.com for publication. We accept submissions from the public, please send in your articles to ds@dorjeshugden.com.

The Dorje Shugden ban is a travesty of justice and also an indictment against everyone who has perpetuated this grave injustice against innocent monks and four million Dorje Shugden believers around the world. One of the enforcers of the Dalai Lama’s illegal ban is none other than Robert Thurman, regarded as ‘the Dalai Lama’s man in America’. Thurman had previously labelled Shugden Buddhists as the “Taliban of Buddhism” with the intention of creating public enmity towards Dorje Shugden people.

Thurman’s disregard for the law is not limited to defaming innocent Shugden practitioners but also extends to seeking to engage hackers to attack the social media accounts of some who are critical of the ban. This itself is a felony and shows Thurman’s utter scorn of the people’s right to express their opinions.

Fortunately, there are people like Indy Hack, an independent UK based journalist who has devoted himself to reporting on the deceit of the Dalai Lama and his coterie. In this story, Indy Hack exposes Thurman’s criminal enterprise in denying Shugden worshippers their right to their religion. For more from Indy Hack, visit arebuddhistsracist.com.

What is #LamaGate?

#LamaGate refers to the hacking scandal that surrounds the Dalai Lama’s trip to the US in fall 2014. It centres around the Dalai Lama’s most trusted US friend and confidant, Professor Robert Thurman, who allegedly tried to solicit members of Anonymous to engage in computer hacking on his behalf.

On 29th October 2014 Professor Thurman published a tweet (shown below) asking how to get the help of the Anonymous group to “get info out” about certain individuals he wished to target.

In and of itself this may seem like nothing more than a foolish and careless over-reaction on the part of Professor Thurman to the widespread media coverage the Shugden protests had been receiving. Yet when it was pointed out to him that such an action could be considered illegal in the US this didn’t dissuade him from continuing down his chosen path of action.

In the following hours Thurman published a series of tweets identifying specific Twitter accounts to target. He identified each of them as, “key Anti HHDL Shugden Twitter Spam Accounts”, and followed the account name with the tags #anon and #OpShugden.

#OpShugden was devised by another Twitter user (@OpTsampa) who appeared to be working alongside Thurman in his campaign. @OpTsampa also tweeted an offer of 50 BitCoins ($16,967) to anyone who could link the most accounts together that had been identified by Thurman.

Exactly what information Thurman wanted Anonymous members to “get out” of each of the identified accounts is uncertain, although it appears that he was trying to reveal the identities of the owners of the accounts. The only way to get this information would be to gain access to the users accounts without their consent, as such it appears that Thurman was soliciting computer hacking against each of the individually named Twitter accounts.

Why would Professor Thurman solicit hacking?

Throughout his fall tour of the US the Dalai Lama has faced an unprecedented level of media attention about allegations of human rights violations and religious discrimination, as anyone familiar with this site will know. Professor Thurman plays a key role in the dissemination of information against the protesters because of his academic standing and his close friendship with the Dalai Lama. They are so close in fact that the NY Times magazine referred to Thurman as, “the Dalai Lama’s man in America”.

Prior to 29th October, all of the Dalai Lama’s attempts to avoid addressing the issues raised by the protesters had been unsuccessful with the US media. Everywhere the Dalai Lama spoke, protesters gathered and news agencies covered not just the protests, but the issues behind them (see here).

As the time drew closer for the Dalai Lama to appear in New York City, where Thurman is based, the pressure had been increasing on Thurman to do something to counteract the effect of the protests. Under such increasing pressure it appears that he may have taken the highly unusual step of soliciting computer hacking in an attempt to reduce some of the exposure they were getting on Twitter.

It seems that Thurman believed several Twitter accounts were run by one or two individuals, and that by hacking those accounts he would be able to silence them.

What happens now?

Presently the #Lamagate scandal is continuing to increase on a daily basis. On 30th October this website published a guide on how to indict Robert Thurman and on 31st October it ran an Indict-Storm on Twitter, calling for any users who felt violated by Professor Thurman’s actions to report them to the authorities.

During 30th/31st October multiple reports were filed with the NYPD and the FBI asking for them to investigate the allegations against Thurman. Specifically they stated:

“It is alleged that Professor Robert A. Thurman (@BobThurman) did knowingly solicit others to commit computer hacking and provided information to direct said computer hacking against several users of Twitter in violation of Title 18, United States Code, Section 1030 (a) (2).

On October 29th 2014 it is alleged Professor Robert A. Thurman directed computer hackers associated with the ‘Anonymous’ group to hack Twitter’s computer servers and extract information about the following users: @tompotter1945, @TalkingTibet, @wisdomdakini2, and @Vajralight.

I am making a formal complaint about alleged criminal activity by Professor Robert A. Thurman and asking you to investigate whether any criminal activity has taken place.”

Despite this Professor Thurman continues to maintain a public list of Twitter users which he refers to as, “Known Spammers”. Members of this list continue to report suspicious activity on their Twitter accounts.

Who is involved?

Given Professor Thurman’s close relationship with the Dalai Lama it is highly likely that he may have known about this course of action. As the management of the Dalai Lama’s visit is also conducted with the US Office of Tibet, now based in Washington DC, it is also highly likely that they were aware of Thurman’s decision to try and recruit Anonymous.

Despite the high profile of this scandal both the US Office of Tibet and the Dalai Lama have so far remained silent, refusing to comment or even acknowledge its existence.

Likewise Columbia University, Professor Thurman’s employers, have refused to acknowledge or comment on the scandal.

Fortunately the Anonymous group are less afraid of speaking publicly on this issue. On 2nd November they issued the following public statement about the scandal addressed principally to Professor Thurman:

“.@BobThurman we have no position on this currently but can tell you one of Anon’s only central principles is NYPA: Not Your Personal Army”

More to follow…

Source: http://www.arebuddhistsracist.com/lamagate.html

Robert Thurman & Anonymous

On October 28th 2014 respected scholar and author Robert Thurman decided to mention me on Twitter and make false and unsupported claims about me. He also tried to add me to a list which he promotes to followers of the Dalai Lama so they can send threatening and offensive tweets to its members. I responded by publishing an open letter to him on 29th October, but what I wasn’t expecting was his vehement and extreme reaction.

Throughout the day there was no response from Professor Thurman, yet things suddenly changed as the evening arrived and he issued a tweet publicly asking for the help of Anonymous.

Screenshot taken at 18:00 EDT 29th Oct 2014

I was one of the people that Professor Thurman was wanting to target and unearth information about, including my identity. Whilst I have the greatest respect for the ethos of Anonymous, I have never been their focus, nor have I ever considered my work to warrant their focus.

I raised the issue of the legality of publishing such a tweet and the hasty reply from an account that Professor Thurman was working with in his new Anonymous campaign replied that it was just about re-tweets and whois searches.

Screenshot taken at 07:44 EDT 30th Oct 2014

Of course re-tweets and whois searches are standard practices and certainly not in any way illegal. However the Anonymous group is not renowned for its use of whois, or its social media re-tweeting campaigns.

As @OpTsampa says, “Anyone can backtrace an IP”. So why would they be asking for the help of Anonymous if they only wanted to back-trace IPs and conduct whois searches?

Anonymous is well known as a collective of hackers who engage in electronic civil disobedience (ECD). You don’t ask for the help of Anonymous for re-tweets, you ask for their help for one thing – hacking, which is a federal crime in the US.

Asking for the help of Anonymous is fairly easy on Twitter, you just publish a tweet and insert the call sign “#anon”. Both @OpTsampa and Professor Thurman then engaged in a campaign of publishing tweets identifying Twitter users and encouraging Anonymous members to target them.

Screenshot taken at 07:45 EDT 30th Oct 2014

Screenshot taken at 21:36 EDT 29th Oct 2014

If you thought this was maybe a bit of harmless fun from Professor Thurman and his accomplice the next tweet may surprise you.

Screenshot taken at 07:44 EDT 30th Oct 2014

For those unfamiliar with the Bit Coin currency it’s a virtual currency which enables transactions to be carried out completely anonymously. It is often used when paying for services which are illegal, such as hacking. The value of 50 Bit Coins at the time this tweet was published was $16,967.00.

Offering hackers just under $17,000 to target people on Twitter is not harmless fun. It is a very serious financial offer, and a US federal crime. As this statement from the US Attorneys Office in April 2014 makes clear in the case of Fidel Salinas.

Whilst Salinas was accused of engaging in hacking, it is a criminal offence to solicit federal criminal acts and you can be an accessory to the crimes if you are found to have encouraged or instigated them.

On October 29th 2014 it would appear quite clearly that @OpTsampa and Professor Robert Thurman were not only accomplices in cyber crime, but that they actively engaged in soliciting cyber crime, as defined by the FBI.

The question is why would a Professor at Columbia University in New York, the co-founder and president of Tibet House US, and father of Hollywood star Uma Thurman, be so desperate as to break federal law?

Maybe it was never intended as an attempt to solicit hacking? If so then why did Anonymous themselves issue a formal response through their official Twitter account?

If there is nothing to hide, if the allegations of religious discrimination and human rights violations by the Dalai Lama are unfounded, then why would an eminent professor ask for Anonymous to help?

Why not simply debate the issue and show evidence that refutes or counters the claims?

At the present moment I am taking legal advice regarding filing a complaint with the Internet Crime Complaint Centre (IC3) of the FBI so that they can further investigate Professor Thurman’s role in soliciting cyber crime.

I will keep you posted with updates as this case develops.

*****UPDATE*****

14:30 – 30th October 2014

After having taken legal advice I am in the process of drafting a formal complaint for investigation by the FBI. I am awaiting the FBI’s decision whether it is best to submit the formal complaint through their New York field office, or through IC3.

As the alleged offenses occurred over the Twitter platform it is likely to be an inter-state matter placing it within federal jurisdiction.

I am advised that Professor Thurman is currently aware that he is one of the subjects named in my formal complaint.

More to follow.

***Further Update***

As this is now an ongoing criminal investigation I am unable to add further comments.

Source: http://www.arebuddhistsracist.com/robert_thurman_anonymous.html