Kalon Tripa Lobsang Sangay
Kashag
Central Tibetan Administration
Dharamshala – 176215
H.P.,
India
September 10, 2011

Dear Katri,

First, Congratulations to you for becoming new Kalon Tripa. I wish you good luck and hope you can do a lot of good things for the Tibetan people. I pray His Holiness Dalai Lama bless you and all of us for success.

Many Tibetans living in exile in India and also all around the world have a lot of hopes with you. For so many years since we left Tibet, there is still so much difficulty for Tibetans. For example travel is so difficult. Nobody recognize or accept Tibetan travel papers like the way they respect other country. Nobody respect us because nobody respect where we are coming from. How come no one respect us? How come Tibetan government doesn’t work on infrastructure or methods to make us respected so people don’t put us down in every place we go. Why Tibetan government doesn’t do more things on a world level to bring up reputation.

Now in modern world, there is no really famous Tibetan. Apart from His Holiness the Dalai Lama, no Tibetan has become world famous for anything like science, writing, music, art, business, medicine etc. Why? Why Tibetan have nobody famous except religious people. For last 50 years, Tibetan government in Dharmasala focus too much on religion issue, lamas, practice, protectors and sects. This focus on religion does not help us to get our country back, also does not help Tibetan cause in the world. You must stop talking so much religion things. Actually, whatever religion, practice, lama, sect, Buddha or protector that Tibetans choose, the government must give freedom. Government must not interfere in this kind of private things. Tibetan government should never talk about religion like all other government in the world don’t talk about religion and have focus on religion all the time.

The Tibetan government never provide any good opportunity for after education. There is no help for Tibetans to have good career and good work life and chances for growing. The government never help to produce any world-class Tibetans. If you can promote us to be successful in different area, then we will be more famous in the world and have more respect. Then if Tibetans talk about Tibetan cause, it will be more powerful and more people will listen to help us. But Tibetan government never help Tibetans to be successful. We cannot even travel so how we can achieve more bigger things?

Instead of trying to do more bigger things for your people, the CTA spend so much time talking about small, religion things. This issue about the Dorje Shugden, I am not interested in this. Most people in the world is not interested. Even my friends asking me why Tibetan government always talking about this things and put down people because of religion. I heard these people cannot get medicine help or education. It looks very behind and for Tibetans, it is embarrassing. There is not progression or democratic action. His Holiness the Dalai Lama is so big and famous and good but why on his website, there is these things on Dholgyal and Dorje Shugden? (dalailama.com/messages/dolgyal-shugden). This thing make Dalai Lama image go down. No big famous religion leader or nobel prize people putting things on their website talking bad about religion. This things makes Dalai Lama and Tibetans look like very not compassion and very small mind. Writing this thing does not look like give advice but make His Holiness look like suppressing religion freedom and religious practice. You must remove this section on Dalai Lama website please!

The Dalai Lama always say that everybody is welcome to go to his dharma talks. Anybody from every religion can go, except Dorje Shugden people. This is not fair. Why Dalai Lama have no compassion and love for Dorje Shugden people? If Dorje Shugden people so bad, Dalai Lama must accept them for his talk and help them to change to be good. If he don’t let them come in, how to help them? How can religious teachers stop anybody to join them for prayers and good religion talks? No religion leader today stop people to come and see them and help them. This kind of message make Dalai Lama look very small mind and not kind and have bias. We all know Dalai Lama is very kind and have a lot of love. But this things on website make him look opposite and make him look like bad although it is not true. The Dalai Lama is the doctor, dharma is medicine. Samsara people is all sick. Even Dorje Shugden people is sick and all need help like all of us. So why Dalai Lama don’t let them come to his talk to help them and give them healing? All people deserve to have this medicine and dharma. How can the Tibetan government support something like this? It makes Tibetans very old-fashioned. It is not modern and no democracy. There is no human rights and it will make the world have no more respect for Tibetan policy and ideas. Please do not mix up religion things and politics anymore.

Now it is so difficult for Tibetans. Later, when His Holiness Dalai Lama pass away, what will be the future for the rest of Tibetans? The rest of the world will respect us less when there is no more Dalai Lama. Until now, the Tibetan government did not create any respect for itself or its people. Without Dalai Lama, it will be even more difficult to make other people to listen to us.

Dr Lobsang Sangay, I really hope that you can improve condition for the Tibetan people. Many of us still having so many problems now because the government did not fight enough for Tibetans, always focus on small things and religion things instead of development. Now the world is getting smaller but Tibetan people still have so much trouble to be respected because we don’t have good opportunities for working life or for politics. Actually, it is very sad Tibetan government name already change to CTA. It shows that government reputation and name and honour already go down in the world. The CTA need to catch up to rest of the world and have progress. I hope very much you can achieve this progress.

I wish you many Tashi Deleks and I am sorry maybe my words hurt you. Also, I am sorry have to writing to you in English. My Tibetan writing is not so good, so I ask my friend to help me with writing this letter. I hope it is okay.

YOUR NAME

By now, the religious ban on the deity Dorje Shugden, as instructed by the Dalai Lama, has drawn worldwide attention. For the first time in Buddhist history, Buddhists are being excluded from Dharma teachings and social welfare, brutally attacked and discriminated against by their own Buddhist community, simply because of a spiritual choice they have made. Dorje Shugden practitioners everywhere are suffering from this unjust and illogical ban, which denies them the most basic human right of religious freedom.

It has come to our attention that the Tibetan-government-in-exile (now called the Central Tibetan Administration) has been sending letters to monasteries, institutions, organizations probing if certain monks or individuals are practicing Dorje Shugden. We find this act appalling and extremely despicable. No civilized government in the world would write letters to their religious institutions or organizations interrogating them about the private practices of individuals and which deities they choose to pray to. Only a witch-hunting government from the Middle Ages would abuse their power to do something like this to intimidate its own people.

One of the very few things that Tibet is famous for throughout the world is its religion – Tibetan Buddhism. However, instead of preserving and supporting the monks who dedicate their lives in the monasteries to study, practice and teach Buddhism, the CTA goes the opposite way to suppress and persecute the very Sangha that made Tibetans famous in the world. Instead of writing letters to encourage, congratulate and support these monks who have dedicated their whole lives to Dharma, excelled in their studies and made the Dharma grow in the world, the CTA writes letters to interrogate, instill fear, suppress and ostracize the good Sangha and Dharma practitioners who did nothing but practice Dharma sincerely and only have good thoughts always in their mind.

These monks teach Dharma, conduct pujas, raise sponsorship and gather support to bring huge benefits to the monasteries. These monks build new monasteries, establish spiritual monastic communities, renovate chapels, erect new statues, feed monks, build hostels and help the lay community. When the Tibetans first fled Tibet in the 1950s to seek refuge in India, these monks did everything they could to reestablish their religious practice and community in this foreign land. Despite the many obstacles of language, unfamiliar territory, climate and separation from their Sangha, families and even their teachers, they built up the monasteries again from scratch. They have even helped the governments to set themselves up again and rebuild the Tibetan exiled community.

Now, the CTA turn against these very same monks, claiming that they are bad and evil for practicing Dorje Shugden. They claim that by continuing their practice of Dorje Shugden, they are traitors to the Dalai Lama and the Tibetan cause and accuse them of being Chinese spies. These monks are expelled from their monasteries, denied any welfare or rights and even have to suffer physical attacks from people who call themselves Dalai Lama devotees. Is this fair?

By doing so, the CTA effectively nullify all the contributions that these monks have made to the Tibetan exile community and the new Tibetan Buddhist monastic communities throughout India. All that the monks have done – the sponsorship they have raised, the teachings they have given, the institutions they have helped to build – are forgotten, only because of one religious choice they have made.

We call for a different response. If the CTA wants to nullify all those contributions by ostracizing monks who they deem “bad”, “traitorous” and “evil”, then the CTA should also return all the contributions, all the money, the roofs, the tiles, the floors, the bricks, the food, the furniture, the fixtures, the statues, the offerings, the thangkas, the books, the buildings etc. to all the monks who sponsored and gave all these things to the monasteries. If the items given have already been used up (such as food, building materials or study materials), then the equivalent amount of money should be returned. Then, it is a fair game.

If the monks who are being ostracized and discriminated against by CTA are really that bad, then it follows that their contributions and everything that they have given before must also be bad and stained. These monks are being punished for their practice of Dorje Shugden because it is deemed evil and impure. If they are so bad and evil, then surely all their actions, contributions, sponsorship and support are based on a foundation that is also bad and evil. If the CTA and all the monasteries wish to remain so “pure” and “good” then shouldn’t they also remove and return all these “impure” things and sponsorship also? Why remove the impure person but keep the impure things given by them?

Even buildings and infrastructure being used by the CTA today were first supported, sponsored and built by Dorje Shugden Lamas. Now, the CTA make accusations against these Dorje Shugden Lamas and even issue “wanted” lists against them… even though they are sitting on and using the very things that the these Lamas gave them and build for them! Is this fair? We don’t think so. We find this ungrateful, very unkind and seriously hypocritical.

His Holiness Kyabje Trijang Rinpoche was instrumental in helping to rebuild the Tibetan exiled community. Trijang Rinpoche also physically donated so much to the monasteries – a majority of statues that are still in Gaden Monastery today are there because Trijang Rinpoche sponsored and donated them.

Today, the young incarnation of Trijang Rinpoche has had to leave his monastery in India and move to America because he suffered a tremendous number of threats and physical attacks while he was still living in Gaden Monastery as a child. He is disliked and viewed with great suspicion by Dalai Lama supporters and the CTA, simply because he was a Dorje Shugden practitioner in his previous life, and continues to be in this incarnation. Do you see the hypocrisy in this? He is so viciously hated by so many of his own Tibetan people, but at the same time, they are all very happy about using the many things he has built up for them. The very statues that the monks continue to pray to were sponsored by Trijang Rinpoche. If Trijang Rinpoche is really so bad and evil for his practice, then why pray to the statues that he made and donated? The Tibetans and the CTA should return every last cent that Trijang Rinpoche contributed in this and previous lives.

They should also return all the teachings that Trijang Rinpoche so compassionately gave to thousands of people. If he can make such a grave and terrible “mistake” to practice something “bad” and “evil” like Dorje Shugden; and if he is such a “bad”, “traitorous” and “evil” person for doing this practice, then all his other practices and teachings must also be tainted, wrong and impure.

Within the Gelugpa lineage, Kyabje Trijang Rinpoche was the sole and main source of teachings, which he generously shared to many, many, many other monks, Lamas and practitioners, including the Dalai Lama. Today, 99% of Gelugpa practitioners in the world can trace their lineage and practice back to Trijang Rinpoche. But why keep practicing his teachings and lineage when he is being ostracized, attacked and hated for his worship of Dorje Shugden? How can we say that his Dorje Shugden practice is wrong and evil but his Lamrim teachings are incomparable, as the Dalai Lama himself has said? If we accept someone as our Guru, we should also accept all his teachings as pure and correct – if not, why accept him as our Guru in the first place, to teach us everything we need to get to enlightenment?

If Trijang Rinpoche was wrong about Dorje Shugden, then there is a high chance he can be wrong about all the other things he has taught us. So if you wish to be totally sure that you are “clean” and completely disassociated from Dorje Shugden practice, then you should return EVERYTHING that you have received from Lamas like Trijang Rinpoche – from the physical and material sponsorship he gave, to the teachings and practices he gave. If you wish to cut off from Dorje Shugden practitioners, then honor your word and do it all the way – remove and return everything completely. Keep yourself totally “pure” and “untainted”. Have some integrity and disassociate yourself completely. Do not pick and choose what you keep or give up, to suit your own conveniences.

At the most basic human, ethical level, even women with dignity return their wedding rings to their husbands if the marriage ends! From a spiritual, ethical point of view, this is even more important – shouldn’t we return things to people who we believe to be evil? Why take the risk of having something so evil and bad in your life? And why keep things that were given by someone you disagree with and are so strongly against? Again, isn’t that very hypocritical?

Some may argue that they are keeping things given by Dorje Shugden practitioners for their benefit, to help them collect merit. This is completely untrue and illogical. If you really care about the welfare and benefit of Dorje Shugden practitioners, you should not force them to give up their practice in the first place; you would not apply such terrible pressure on them to take oaths against their lifelong practice; you would not expel them from monasteries and then deny them any welfare, support, help or access to Dharma teachings. If you really were concerned for Dorje Shugden practitioners, you should be even more kind to them, more patient, welcome them all the more to Dharma teachings so that they can learn what they are doing “wrong” and make any necessary changes. There is so much contradiction and hypocrisy in the way that Dorje Shugden practitioners are treated.

We urge you to think carefully about how much damage the ban has created. It is ruining lives and causing so much hurt to Buddhist practitioners everywhere. It also creates tremendous harm to the people who are enforcing the ban – it creates a terrible image that this is how cruel and unkind the Dalai Lama’s supporters are. The world will look at Tibetan Buddhists and see how uncompassionate, unforgiving and hateful they are towards their own people. It will cause Buddhism to be destroyed from within our own community.

Please think about how hypocritical the situation has become. Think about the logic we have pointed out in this letter. It is not meant to criticize or harm, but to show you clearly that the actions carried out because of this ban do not make any sense and completely contradict the teachings of the Buddha. Also, this is not how a modern 21-century government should act. How will you ever progress in the world and gain independence for your country if you cannot even be kind and united to your own people?!

We request you to reconsider your actions and urge you to lift this unnecessary, hurtful, damaging ban. We beg you to please practice kindness towards all sentient beings, which include Dorje Shugden practitioners.

Yours sincerely,
(YOUR NAME)

Here is a transcript:

Pachen Dorje (reporter): Today on the second day of his teaching in Varanasi, His Holiness the Dalai Lama, public jewel and supreme leader of Tibetan religion and politics, was kind to deliver special advice to over six thousand devotees from Bhutan, Nepal and Indian Himalayan regions, who came to receive his teachings. On this occasion, His Holiness explained he knew that some people of Shugden society recruited children in the name of education in the Himalayan regions, and that if parents send their children with full awareness of the Dalai Lama’s ban on worship of Shugden, he does not question and oppose. However, he also explained that there would be problems in future if children are sent without any knowledge.

Dalai Lama: I heard that the so-called Geshe-la of Shugden society comes there, and they take children, saying that children would have good education. Similarly this is possible in Gashar; it is possible in Monpa; it is possible in Nepal. I do not oppose if the guardian parents send their children after knowing everything about Gyalpo Shugden; everything about the reasons of the ban imposed on it, and that the Shugden society is an opponent of the Dalai Lama. Do you understand? If you do not know, are deceived, and say that there are good facilities and education, later your children have no way to meet the Dalai Lama.

Here the great Prayer Festival is held. Many monks from Sera, Drepung and Gaden monasteries came here. Down there, the monks from Dhokhang Khamtsen of Gaden and Dholgyal worshippers of Pomra in Sera Mey have no way to come here. (slight laugh) When I went to the seats down there (South India), they have no way to come to my teachings, except that they stay performing puja separately. 

I clearly state that Guru and disciple require uncontaminated commitment. If someone with degenerated commitment receives a teaching, it rather harms Guru; it doesn’t help the disciple.

 Therefore it is unnecessary that you send your children to Dholgyal worshipping organizations, and you regret later when you come to realize. First you need to know. When Tibetan monks come and say you have a place to go, you must ask their affiliation.

The Dalai Lama spooks the Tibetan community with his heavy-handed language. For example: “later your children have no way to meet the Dalai Lama” and “if someone with degenerated commitment receives teaching, it rather harms Guru; it doesn’t help the disciple.”

When he first introduced the ban on Dorje Shugden, the Dalai Lama used similar rhetoric, claiming that the practice of Shugden harmed his health and shortened his lifespan. In this way, the Dalai Lama plays on the spiritual fears and superstitions of his audience.

The Dalai Lama, “supreme leader of Tibetan religion and politics”, is using this self-proclaimed status within Buddhism to enforce his own biased view. He demands compliance from an audience who may have a Guru-disciple relationship with him and/or who fear dire consequences if they do not fit in with the crowd.

 Such use of Buddhism for political aims is distasteful. The Dalai Lama’s bigoted views and oppressive actions are also contrary to the love and compassion with which Buddha originally gave his teachings.

Sadly, there is only one source of religious disharmony in the Tibetan community, and it is the Dalai Lama. He uses his position to split the Tibetan community by spreading his wrong views about Protector Dorje Shugden, bringing pain to his people who are torn between loyalty to the Dalai Lama and their heartfelt commitments to their other precious Gurus who gave them this practice.

 Many bravely continue to practise in secret, waiting and hoping, fearing the witchhunt should they reveal their true feelings.

 It is sad that someone who preaches love, compassion and religious tolerance should continue to be the source of division, disharmony, and fear. Particularly someone who wears the robes of a Buddhist monk.
 For more information, see A Great Deception.

Editor’s Note: While it is indisputable that many are suffering under the ban on Dorje Shugden due to the Dalai Lama’s ban, there is a way to be able to reconcile devotion to the Dalai Lama and devotion to Dorje Shugden, which is to neither criticize nor lose faith in either, as advised by the supreme Kyabje Trijang Dorje Chang.

(Source: http://wisdombuddhadorjeshugden.blogspot.com/2011/01/dalai-lama-messes-with-tibetans-minds.html)

Gautama Buddha

Everyone raised in modern democratic nations realises the imperative of separating religion and politics. Painful history has shown the great dangers that arise when these two are intertwined.

The spiritual path is profoundly damaged by being mixed with politics. Politicians make laws that citizens must abide by – but no laws can govern what someone believes, and to enact laws that criminalise someone for what they do believe is clearly unjust.

From the other point of view, politics are damaged by being mixed with religion. A true democracy can only thrive when people are confident to express their opinions freely and debate, but in a theocracy one politician can assert their view to be divine, and all dissent to be sinful.

Both of these problems have seriously arisen within the Tibetan community. The Dalai Lama makes laws forcing people to abandon their heartfelt beliefs, and stifles debate of his policies invoking teachings on relying upon the spiritual guide.

Editor’s note: It is the opinion of this website that His Holiness the 14th Dalai Lama is working together with Dorje Shugden to make Dharma grow in the Eastern countries like China by imposing the ban. Please refer to the many articles on this issue in the articles section of Dorjeshugden.com for further reading.

Please read the following extracts from the new book by the Western Shugden Society: ‘A Great Deception’:

Dharma and Politics

As clearly shown throughout much of human history, mixing religion and politics in general is a great mistake. In the context of this book, religion refers to Buddha’s teachings, or Dharma. Buddha taught that all living beings experience without freedom or choice in life after life – the recurrent cycle of birth, aging, sickness and death, known as ‘samsara’. The fundamental purpose of all Buddha’s teachings is to show how to achieve liberation from samsara by overcoming attachment to it, and how to help others to achieve this same liberation.

Although skilful political activity may bring temporary benefits, the main purpose of political activity is to find happiness within samsara through trying to change external conditions. Political activity and political objectives therefore lie within samsara.

The result of Dharma is to destroy samsara, whereas the result of politics is to keep us within samsara. Through practising Dharma, Buddhists try to overcome attachment to samsara, whereas through political activity people try to fulfil desires that increase their attachment to samsara. The desires underlying our attachment to samsara include desire for wealth, power, fame and pleasure, all of which are mistakenly viewed as sources of real happiness.

For these reasons, Dharma and politics are completely opposite in their views, aims and results. The consequences of mixing Dharma with politics will always be at best bad, at worst catastrophic.

The Meaning of ‘Mixing Religion and Politics’

Mixing religion with politics means using religious faith for political aims. Because of the terrible atrocities that have been perpetrated throughout history in the name of religion, it is often said that religion is the cause of much suffering in the world.

However, when practised purely, religion cannot cause suffering. It is not religion itself but rather the exploitation of religion for political objectives that has caused and continues to cause so much suffering in this world. For example, in the West it is clearly understood that mixing religion and politics has been the cause of many problems, and of the sufferings caused by the Crusades, the Inquisition and the numerous European wars that have been fought in the name of religion, even in modern times. The western experience is that mixing religion and politics does not work. Because this is clearly recognised, in almost all countries throughout the West today there is a clear separation between ‘Church’ and ‘State’.

The Tibetan System of Government

In direct contrast, in Tibetan society not only is there no clear separation between ‘Church’ and ‘State’, but the union of these two is the very basis of government, even today. The Tibetan name for their system of government is ‘bö.zhung chö.si nyi.den’ (bod zhungs chos sri gnyis ldan), which means the ‘Tibetan Government of both Religion and Politics’.

As Phuntsog Wangyal, who established the London-based Tibet Foundation, says:

‘The term “Chö-si nyi-den” appears for the first time in the Seventeenth Century when the Fifth Dalai Lama reorganized the Government of Tibet as … the “Ever Victorious Tibetan Government of Ga-dän p’o-dr’ang”. Religion is different from politics. But there was never any attempt in Tibetan history to separate the two. Rather the ruling class, first the aristocracy and later both the aristocracy and the monasteries, encouraged their union.’1

Although the system of ‘Chö-si nyi-den’ had previously existed in practice, it was the Fifth Dalai Lama who consolidated the existing arrangements and standardised them into hard-and-fast rules. As the self-proclaimed and infallible embodiment of the Buddha Avalokiteshvara and as the supreme secular head of state, the Fifth Dalai Lama made the institution of the Dalai Lama the core symbol for the union of ultimate political and religious power.

As Phuntsog Wangyal again observes:

‘ … the supremacy of the Dalai Lama does not mean that the Dalai Lama always exercised supreme power, but it does mean that he is the ultimate authority in which supreme power over religion and politics rests. The institution of the Dalai Lama has a dual role, that of politics and religion. He symbolises the force that links two principles into a single institution.’2

Thus, the mixing of religion and politics was institutionalised by the Fifth Dalai Lama, and it is from this point in Tibetan history that the catastrophic decline begins that led to the loss of Tibet.

Potala

This intermingling of religion and politics can be seen in a whole series of the Fifth Dalai Lama’s actions, including his construction and naming of the Potala Palace; his relationship with his Spiritual Guide, the Panchen Lama; his reliance upon and institution of Nechung as the State Oracle of Tibet; his twice-attempted invasions of Bhutan; and his military campaigns against the Jonangpas, Kagyupas and Bönpos, and their forced conversion to the Gelug Tradition.

The Fifth Dalai Lama’s most significant creation from mixing Dharma and politics was the institution of the Dalai Lama itself. Through the fusion of supreme religious and political authority in one single person, the Fifth Dalai Lama became the self-appointed ‘God-King’ of Tibet. All of the actions of the Dalai Lama were thus to some extent contaminated by this union of religion and politics.

None of his religious actions could be totally free of political implications, and likewise none of his political actions could be totally free of implication for the religious sphere. All of the Dalai Lama’s religious and political actions, no matter how insignificant, carried the full weight of both his supposed religious infallibility and his absolute political authority.

The Potala Palace had the dual function of serving both political and religious objectives. On the one hand, the construction of the Potala itself was first intended to provide the Dalai Lama with an impenetrable fortress against military attack in the event that his powerful Mongol allies withdrew their support, and second, to serve as a potent symbol of his absolute political authority. On the other hand, in so naming the Potala, the Dalai Lama was identifying his residence as the earthly abode of the Buddha of Compassion, and himself as its resident, Avalokiteshvara.

Although from a religious point of view, even the human emanations of Buddhas need to accept and rely upon their Spiritual Guides, from a political point of view, the Fifth Dalai Lama could not bridge the gap between his absolute authority and the propriety of relinquishing authority to his Spiritual Guide. How could the fountainhead of absolute religious and political power, to whom all others are subordinate, ever subordinate himself to a Spiritual Guide? This intrinsic contradiction within the Fifth Dalai Lama’s position destroyed his spiritual relationship with his Spiritual Guide and created a poisonous precedent for future Dalai Lamas, especially the present Dalai Lama who claims to have a special connection with the Fifth.

One example of how the Fifth Dalai Lama regarded maintenance of his political power as more important than his duty as a Buddhist practitioner was his efforts to destroy the power of two important officials whom he considered to be rivals to his political authority. (These events are described below in Chapter 8.) When they took refuge in Tashi Lhunpo Monastery, the monastic seat of his own Spiritual Guide, the Fifth Dalai Lama raised an army to attack it. He dismissed his Spiritual Guide’s attempts at conciliation; and some years later, in an unprecedented act of public disrespect, the Fifth Dalai Lama did not even attend his Spiritual Guide’s funeral.

Many of the actions of the Fifth Dalai Lama, through which he became known as the ‘Great Fifth’, were in fact from a spiritual point of view extremely negative political actions. Some of them were catastrophic for Tibet both spiritually and politically, and provided the stepping-stones that in the end led to the loss of Tibet as an independent Buddhist nation.

Editor’s Note: While the Great Fifth Dalai Lama was initially against Dorje Shugden, he changed his mind and regretted his actions. The Great Fifth Dalai Lama then built Trode Khangsar, a chapel dedicated to Dorje Shugden.

Also, upon realising Dorje Shugden’s true nature, the Great Fifth proceeded to compose a prayer to Dorje Shugden. If the 14th Dalai Lama suggests that he acts in accord with spirit of the Fifth Dalai Lama then his current incarnation would also be propitiating the Dorje Shugden practice.

Notes:
1 & 2: Phuntsog Wangyal, ‘The Influence of Religion on Tibetan Politics’, The Tibet Journal, ed., Tsering, Vol.1, July-Sept 1975, 78-86. (http://www.ltwa.net/Collection/Tibet_Journal.pdf#page=3)

(Editor’s Note: This link above appears to have been removed from the mentioned website)

Source : http://www.westernshugdensociety.org/our-cause/dangers-of-mixing-dharma/