Dalai Lama and Sangdong Lama Speech

2nd February 2011

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White Buddha Protests Dalai Lama’s Crackdown

Shugden protestors assaulted

Dalai Lama: The Darkside

XIV Dalai Lama is a political leader, and for the first time in the Tibetan history the Dalai Lama is prosecuting his own people. There are cases when there is a religious prosecution, but he is the only one to start segregation of its own people. Shame on Dalai Lama!!!

Press release: ShugdenUSA September 2010

 

Today we would like to bring to the attention of all those who believe in peaceful coexistence of all faiths and beliefs in this world, and particularly the attention of the people who believe in freedom of religion and human rights.

September 2nd is The Tibetan Democracy Day, but the irony is that we the Tibetan people do not have true democracy due to the policies of the Tibetan government in exile, under the powerful guidance of the Dalai Lama, that undermines the rights to Religious Freedom as embodied in the Universal Declaration of Human Rights (1948) and other international conclaves.  Hence, we, the proponents of equal human rights, are commemorating the date of September 2 to create a global awareness of the plight as the Dorje Shugden believers continue to struggle against the religious persecution and segregation that has been imposed in the Tibetan community throughout the world.

The video by Al-jazeera, which accounts the atrocities committed by Dalai Lama and the Tibetan government in exile: http://english.aljazeera.net

On 9 January 2008, the Dalai Lama declared that “Dorje Shugden devotees are supported by the Chinese and therefore there is no need for them to be in exile, they can go back to Tibet (under Chinese rule)”.  On the same day, he also called for “holding an open referendum, to decide if the majority of the Tibetans want to coexist with the devotees of the deity”. This is an invitation for open segregation in the Tibetan society, under the disguise of practicing democracy.  Furthermore, because of Dalai Lama’s position and influence, his statements become government policies, and therefore have great consequences. These statements from Dalai Lama’s position, undermine the fundamental rights: the right to exercise freedom of religion, right to peaceful living, and right to equal opportunity for the people. These statements have great potential to cause communal violence in the society and mislead the Tibetan people into believing that the Dorjee Shugden practitioners as the enemy. As a result, the followers of this deity and their family members have been victims of ostracism and violence.

In 2008, we gave a deadline to a Tibetan Government in Exile and Dalai Lama to stop the religious persecution and segregation of the Shugden practitioners and their families, including children at schools. However, the situation is getting worse every day, as we speak. Dalai Lama declared a war against the Shugden people, demonizing and segregating Shugden worshippers since 1996.

Following are few of the recent incidents of violence towards Shugden devotees (more details of the atrocities are attached at the back):

  • · The most recent example of unfortunate development occurred when the Chushi Gangdurk Organisation, New York USA (which is a political association) met with dalai lama on May 2010, and informed him that they had removed the members who believed in Dorje Shugden and vowed to disassociate and remove any Shugden believers in the future for his holiness’ happiness.
  • · 26th Feburary 2010 Central Chushi Gangdurk Organisation’s head quarter in New Delhi gave a letter to Dalai Lama which stated that they hadn’t associated with the Shugden believers since 1996 and vowed to continue disassociating from the Shugden people in the future too.
  • · On February 20, 2010, when 68 of the 100 invited guests as well as performers left the wedding party in New York City because a few Dorje Shugden devotees were invited. Those who left apologized and explained that they did not want to break the oath that they had taken to segregate from the followers of Dorje Shugden.
  • · In July 29 2009, the Tibetan section of Radio Free Asia, with intention to turn the general Tibetan people against the Shugden devotees, demonized the Shugden devotees of being responsible for the abductions of Tenzing thakpa, Woeser rinpoche’s father and a 13-year-old boy along with few goats and sheep in Markham, Tibet. In reality, Woeser rinpoche’s father and the boy were victims of flood and Tenzing thakpa was seen alive and well, traveling in Lhasa and India.
  • · In 2008, the oath and signature campaign of breaking off religious and material relationship with Shugden devotees were introduced in the monasteries and Tibetan settlements
  • · Another example was the shutting down of Tibetan Association of Western Massachusetts, in US on October of 2008 because it had some Shugden believers as its members.
  • · In July 2008, wanted posters of several monks involved in the Western Shugden Society protests appeared in Queens, New York. Al Jazeera reported about the wanted posters saying, “No Shugden worshipper has ever been charged or investigated for terrorism and yet the monks that continue to worship Shugden remain victims of name and shame.”
  • · On 2006, the burning of thousands of autobiography written by Lamdrim Rinpoche (from Deipung Monastery, Tibet).
  • · In 1997, a nun in Tibet, was beaten up and left naked in the street to die, who fortunately survived.
  • · On April 5, 1996, after Dalai Lama’s teaching, Gaden Choeling nunnery in Dharamsala dragged the Shugden statue out, trod on, and flung into a garbage pit.
  • · Through out India and Nepal, tens of thousands of Dorjee Shugden statues, literatures and scriptures were desecrated.
  • · Threathening the lives of the people who believed in Shugden and ostracizing them from the Tibetan community throughout the world.
  • · An attack on Gaden Shartse monastery in South India by over three thousand Tibetans settlers resulted in 40 people wounded and properties damaged.
  • · In Clement town, there was also an attempt of arson on a Shugden devotees family’s house.

These are just a few cases from countless incidents of atrocities involving violence and discrimination towards Shugden followers.

In reference to the letter to the prime minister of the Tibetan Government in exile, Samdong Rinpoche and The Dalai Lama, dated April 25, 2008, we had appealed to the Tibetan government to enforce our demands within the deadline of September 2, 2008. Our Demands were:

  • To entitle us to the fundamental rights of freedom to speech, beliefs, and the rights to live peacefully as guaranteed in the Constitution of Tibetan Government-in-Exile and Democratic countries.
  • To lift the ban on Shugden practice and the religious persecution of its practitioners.
  • To stop the systematic process of segregation in the Tibetan communities in exile, that has led to the social, psychological and physical torture of Shugden practitioners.

As our demands were repeatedly blatantly ignored, and in addition to the plight:

  • The Tibetan government in exile continues to ostracize and segregate the Shugden practitioners from the rest of the Tibetan society.
  • Hundreds of monks, who worshipped Dorjee Shugden, were ostracized and expelled from the monasteries.  As a result, a new wall at Ganden monastery in Southern India was built in March 2008 to segregate the Shugden worshippers.
  • Monks who worshipped Shugden were denied medical services from the health clinics in the Tibetan communities in exile.
  • Students, whose parents practiced in Dorje Shugden, were ostracized in schools system.

Shugden Society USA

shugdenusa.2009@gmail.com

Detailed Events Chronicling the Atrocities (1996-2008)

March 10th, 1996: During annual teachings at the Thekchen Choeling Temple in Dhar amsala, the Dalai Lama imposes a ban on worshipping Dorjee Shugden, “Whether outside of Tibet or within Tibet, this deity is discordant with our government and all our deities; this is serious in the context of the common cause of Tibet. It will be good if you comply [with what we are saying] without our having to resort to this last step. It will be the last resort if we have to knock on your doors [if you do not follow advice].”

March 21st, 1996: The Dalai Lama tells worshippers of Dorjee Shugden to leave the temple and bars them from attending the empowerment.

March 30th, 1996: The Private Office of the Dalai Lama issues a decree for everyone to stop practicing Dorjee Shugden, with instructions to make people aware of this through government offices, monasteries, associations, etc.

The Assembly of Tibetan People’s Deputies (Parliament) passes a reso lution banning the worship of Dorjee Shugden by Tibetan government employees.

Letters from the Private Office of the Dalai Lama are sent to the abbots of various monasteries in South India, telling them that “if anyone who continues to worship Dholgyal, make a list of their names, house name, birth place, class in the case of students, and the date of arrival in the case of new arrivals from Tibet.” (Dholgyal is one of the names of Dorjee Shugden, which the Tibetan administration uses in place of Shugden, thinking it a derogatory name.)

April 5th, 1996: The Dalai Lama addresses the Tibetan Youth Congress and the Women Association to encourage them to take up the cause of enforcing the ban. During this talk, the Dalai Lama is reported as saying that there may be one or two persons who might be willing to give up their life for him. Although this was later removed from the talk, it is believed that the talk was videoed by a Japanese film crew.

At 8 a.m., a group of nuns go into the abbot’s chamber at Ganden Choeling Nunnery in Dharamsala and drag a Dorjee Shugden statue into the street by using a rope attached to its neck. The perpetrators, Lobsang Dechen, disciplinarian of the nunnery, assisted by nun Tenzin Tselha and Dolma Yangzom, spit at the statue, sit on it, break it into pieces, and then throw the remains into the town’s garbage dump. This statue had been consecrated by His Holiness Trijang Rinpoche, the junior tutor of the Dalai Lama, H.H. Ling Rinpoche, the senior tutor of the Dalai Lama, Kyabje Song Rinpoche and Kyabje Rato Rinpoche.

April 9th, 1996, The Tibetan Freedom Movement bans the worship of Dorjee Shugden among its members.

April 14th, 1996: The Guchusum Movement Organization passes a resolution banning Dorjee Shugden among its members. All government employees are ordered to sign a declaration to the effect that they do not / will never worship Dorjee Shugden

April 18th, 1996: The Tibetan Department of Health gives a special notice to doctors and staff members: ‘We should resolve not to worship Shugden in the future. If there is anyone who worships, they should repent the past and stop worshipping. They must submit a declaration that they will not worship in the future.’

April 22nd, 1996: The decree banning the worship of Dorjee Shugden is officially read out at Drepung Monastery. The abbot says that everyone must abide by the ban. Drepung Loseling Monastery distributes a form, saying that anyone who does not sign will be immediately expelled from the monastery

At Golathala Tibetan settlement near Bylakuppe, a large statue of Dorjee Shugden together with smaller images and pictures of His Holiness Trijang Rinpoche are taken on behalf of frightened Tibetans on an all night car journey to the Shugden temple in Ganden Shartse Monas tery. In Bylakuppe, when a search party was looking for Shugden images, an attendant of the young Lama Dakyab Rinpoche tells them he has thrown one in the lake near Tibetan settlement No 2. It is reported that many Shugden statues were thrown into the lake.

April 23rd, 1996: At Drepung Gomang Monastery, in the main assembly hall, the abbot announces a strict ban on worshipping Shugden. In the evening, the windows of the house of Kyabje Dagom Rinpoche, a prominent devotee of Dorjee Shugden, are smashed. An atmosphere of intimidation pervades the monastery. Kyabje Dagom Rinpoche’s disciples complain to the abbot, but are ignored. The abbot orders a declaration to give up the worship of Shugden to be signed. Two monks from Ngari Khangtsen show up at the Shugden temple at Ganden Shartse monastery, weeping and saying that although they do not want to give up their religious belief, they had no choice but to sign or face immediate expulsion from the monastery. One of them leaves the monastery the next day.

April 27th–30th, 1996: This is a period of great tension in the monasteries of South India. There is fighting among monks from Ganden and Drepung. At Ganden Jangtse monastery, a monk is beaten by supporters of the ban and has to be hos pitalized. Windows of prominent Shugden worshippers are smashed.

May 10th–11th, 1996: The Tibetan Youth Congress convenes and resolves to implement the ban in every Tibetan settlement. House-to-house searches start and statues, paintings and other holy objects are burned or desecrated.

May 15th, 1996: Kundeling Rinpoche, Director of Atisha Charitable Trust, organizes peaceful demonstrations against the ban. A warrant for his arrest is issued upon Dharamsala’s baseless allegation that he is a Chinese spy. He has to leave the country for the time being.

May 24th, 1996: The Dorjee Shugden Society receives a letter dated May 22th, 1996 under the name of Kalon Sonam Topgyal, announcing that now there will be a complete ban on Shugden. The ban emphasizes that ‘. . . concepts like democracy and freedom of religion are empty when it concerns the well-being of H.H. the Dalai Lama and the common cause of Tibet.’

June 6th, 1996: An eight-point resolution is passed by the Tibetan peoples’ parliament imposing a ban on the worship of Dorjee Shugden.

June 1996: The retired Tibetan minister Mr. Kundeling is stabbed and badly wounded at his house. A few days before at a meeting in Dharamsala he had men tioned his concern about the new course of the exile policy.

July 13th–14th, 1996: In Mundgod, South India, over 700 monks, devotees of Dorjee Shugden, conduct a peaceful protest against the suppression of Dorjee Shugden. Eleven monks from Serkong House join the march. As a result, these monks are expelled from their college.

July 17th, 1996: A resolution of Tibetan exile parliament is tabled by Yonten Phuntsog and seconded by Tsering Phuntsog: ‘ In essence, government depart ments organizations/ associations, monasteries and their branches under the direction of the exile Tibetan government should abide by the ban against the worship of Dholgyal [Shugden] . . . however, if a person is a worshipper of Dholgyal, he should be urged not to come to any teach ings such as Tantric empowerments given by H.H. the Dalai Lama.’

Mid-July, 1996: Ms. Chogpa, a 70 year old widow from the Rajpur Tibetan settlement, near Dehradun, U.P., is harassed beyond tolerance by local Tibetans and her neighbours. Helpless against so many people, she sells her home, kitchen, and small vegetable garden for Rs 5,000 and takes shelter in Lama Camp No 1, Mundgod, Karnataka State.

July 29th, 1996: Eleven young monks are expelled from the monastery on the grounds that they demonstrated against the Dalai Lama. Along with 300 monks of Ganden Shartse Monastery, they took part in a peaceful demonstra tion against the ban at Ganden Monastery, Mundgod, Karnataka State.

August, 1996: An organization calling itself ‘The Secret Society of Eliminators of the External and Internal Enemies of Tibet’ makes public its death threat against the two young reincarnations of high Lamas who rely on Dorjee Shugden: Kyabje Trijang Rinpoche (13) and Kyabje Song Rinpoche (11). An extract reads: ‘Anyone who goes against the policy of the government must be singled out, opposed and given the death penalty . . . As for the reincarnations of Trijang and Song Rinpoche, if they do not stop practicing Dholgyal [Shugden] and continue to contradict the words of His Holiness the Dalai Lama, not only will we not be able to respect them, but their life and activities will suffer destruction. This is our first warning.’

November 7th–8th, 1996: The house of retired schoolteacher Mr. Losang Thubten is attacked and set on fire with his daughter and a relative purposely locked in. Fortu nately they survive. In a tape published by the Dorjee Shugden Society Mr. Thubten had given a number of historical accounts, showing the blatant injustice in the Exile Government’s actions.

1998

January 1998: Tashi Wangdu, president of the Tibetan Regional Council, states on Swiss TV: ‘There are governmental and non-governmental gods. To wor ship gods that are not recognized by our government is against the law.’

August 31st, 1998: Resolutions passed by the United Cholsum Organization (UCO) convention include:

Agenda 3: In view of the fact that till date in our society, followers of Communist Chinese and Taiwanese money and means, who under the pretext of [the Shugden] religious conflict, have been engaged in systematic implementation of the enemy’s designs and thereby undermine the cause of Tibet. How best these bad elements can be exposed to all. What should be done to stop this?

1.       To make it impossible for those who are engaged in undermin ing the prestige of H.H. the Dalai Lama and our government to get access to ‘Clearance for Foreign Travel’, admission into schools, old-age benefits, child support system and aid for the destitute, we will urge that these people are not put on a par with other Tibetans. They should be subjected to scrutiny in the local Tibetan enclaves. It should also be checked whether these people have membership card of their respective provinces. In short, we will urge [the exile Tibetan Government] not to disappoint the general Tibetan pub lic [by treating those who worship Dorjee Shugden against the ban imposed by H.H. the Dalai Lama on a par with other Tibetans]. Likewise, the local Tibetan Freedom Movement offices should check whether or not any Tibetan applying for or updating the green book [without which no Tibetan is eligible for any Tibetan exile government benefit programs or foreign aid channelled through the Tibetan exile government] has a valid membership card of his on her local [birth] province issued by the local UCO branch.

2.       Furthermore, in all Tibetan enclaves, unless and until devotees of Dorjee Shugden voluntarily give up their worship, no one should patronize Tibetan restaurants, shops stores, guest houses etc. run by any devotee of Shugden. “Learning from history, as long as the reli gion and politics of the Tibetan people survive, each Tibetan should pledge that he or she will never attend any [religious] teachings, or establish any spiritual bond with, any Tibetan spiritual master or reincarnation lama who is related to Dorjee Shugden.”

3.       Since books, documents, newsletters and whatever literature published by the so-called Dorjee Shugden Society are nothing other than ideology and activity of Communist China, no Tibetan will be allowed to subscribe to, purchase, or read any of the above books or pamphlets. Nor should they be allowed to subscribe to, purchase, or read any issue of the Drang-den [the Truth] and Nyenchen Thang-Lha Tibetan [private] newspapers. If these arrive by mail, they should be returned to the sender.

1999

January 13th, 1999: The Dalai Lama pays a visit to Trijang Labrang, the residence of His Holiness Trijang Rinpoche (1900–1981), his tutor. At a gathering of the Labrang’s monks, the Dalai Lama says:

“. . . during my visit to Switzer land, Lobsang asked that the current Choktul Rinpoche be allowed to worship Dorjee Shugden like his predecessor, without a decision through the dough ball divination. He also told me that the ban on Shugden worship is causing widespread suffering to everyone, and that it may be revoked. This is ridiculous talk. My reason for banning the Protector is in the interest of Tibetan’s politics and religion, as well as for the Gelug trad ition. In our face-to-face meeting, I also told Rinpoche to understand that we may be meeting each other for the last time.”

During this private audience with the Dalai Lama, Ven. Choezed la, the eldest official at Trijang Labrang, humbly points out that the reli gious ban has created an unprecedented atmosphere of hostility against both Shartse monastery and against Trijang Labrang, which is not very different from the atmosphere of the Cultural Revolution in Tibet. He requests that, to lift the suffering within the Tibetan public from this atmosphere, he may kindly consider revoking the ban.

To this, the Dalai Lama angrily replies, “There will be no change in my stand. I will never revoke the ban. You are right. It will be like the Cul tural Revolution. If they [those who do not accept the ban] do not listen to my words, the situation will grow worse for them. You sit and watch. It will grow only worse for them.”

2000

September 12th, 2000: Around 3,000 Tibetans come to Dhokhang Khangtsen at Shartse Monas tery, and attack the monastery and its monks with stones and bricks.

December 14th, 2000: The Delhi High Court directs the Delhi Police to look into the com plaints of torture of Dorjee Shugden practitioners by the Dalai Lama. In a writ filed before the court, Geshe Konchog Gyaltsen said that he received telegrams signed by ‘S Killer’ in which he has been threatened to be killed in the same way as Geshe Lobsang Gyatso was murdered. A division bench of Justice Usha Mehra and Justice K. Ramamoorthy, after hearing the criminal writ filed by the Dorjee Shugden Devotees’ Charitable & Religious Society, directs the Deputy of Commissioner of Police (North) to look into the complaint and take decision in accordance to law within six weeks.

2005

January 5th–20th, 2005: The names and photographs of seven people are sent to the police station and media. Their photographs are posted and they are reported to be a serious threat to the Dalai Lama’s life. Three are Geshes who have lived in the monastery for 20 years. As worshippers of Shugden, they are accused that they might try to attempt to assassinate the Dalai Lama during his Kalachakra ritual. In this way, many innocent Buddhist lamas have been tortured by such false accusations.

2006

February 14th, 2006: Lhasa, Tibet: A statue of Dorjee Shugden is forcefully removed and destroyed along with a statue of Setrab by a few monks in the Nyakri-department of Ganden Monastery. Unrest occurs inside Tibet due to strong denouncements by the Dalai Lama at Kalachakra initiations, and because of sending people to Tibet with the particular mission to spread allegations such as “the deity Dorjee Shugden is harming the Tibetan freedom and is a danger for the life of His Holiness.”

The houses of practitioners of Dorjee Shugden and their relatives have been attacked with explosives. In some cases, when those responsible are caught by the Chinese authorities and brought to justice, the exile administration publicizes these people as ‘national heroes fighting for Tibetan freedom’.

July 19th, 2006: Lhasa, Tibet: The house of a family of well-known Dorjee Shugden prac titioners is attacked by four Tibetans wearing masks and claiming to be the Dalai Lama’s messengers. The only person in the house at that time is their 20 year old son, who is tortured by having his fingers cut off. He is threatened that next time they will cut his hands off and then they will cut his head off if his family doesn’t listen to the Dalai Lama.

2007

January 12th, 2007: At a public speech at Sera-Mey monastery, the Dalai Lama accuses the Dorjee Shugden Society and Shugden devotees as ‘murderers and beaters’, and say ‘they receive money from China’.

February 2nd, 2007: In the morning puja of Ganden Jangtse Monastery, the abbot Lobsang Choepal declares that the monks who have no identity card must make a decision within two weeks. To get an ID, every monk must give a signa ture that he will give up the worship of Shugden. As monks of Serkong house worship the deity, they do not get the ID from the monastery.

March 10th, 2007

The Kashag’s Statement on the 48th Tibetan National Uprising Day, March 10th:

“Within the Tibetan community in and outside Tibet, quite a number of people were Shugden propitiators without having proper under standing and knowledge. However, as a result of His Holiness the Dalai Lama’s spiritual advice, the number has significantly come down to a negligible one. Nevertheless, for the past several years, some personnel of the People’s Republic of China, out of their own political motives, forced Tibetans to propitiate Shugden deity. These Shugden propitiators are bought with cash and kind, and are being employed to carry out various activities, which they still pur sue to hamper the long-term interest of the Tibetan people. There seems to be a plan for increasing the use of Shugden propitiators in campaigns to oppose and vilify His Holiness the Dalai Lama in different places in Tibet and China in the near future. Hence, this issue has been transformed from a case of mere blind faith into a malicious political exercise. We Tibetans must not be careless about this and be always alert to challenge the situation when needed.”

June 7th, 2007: The Dorjee Shugden Society wrote to the Chief of Mission, United Nations High Commission for Refugees, saying: “In February 2007, nine Tibetans that had escaped from Tibet were asked to sign a form declaring that they abide by this policy and directive of banning the practice of Dorjee Shugden. The Tibetan Reception Centre declines to give them documents allowing them to join a monastery in India. We request you kindly convey this matter of grave concern to UNHCR in Kathmandu.”

September 10th, 2007: Petition is sent by Dorjee Shugden Society to the Chairperson of National Human Rights Commission: “Tibetans who went into exile in India were held in Nepal and Dharamsala for more than three months. They fled Tibet at the cost of their life to join and study Buddhism in a Tibetan monastery. At the Refugee Reception Centre, these refugees were asked to sign a dec laration that they will never worship Dorjee Shugden.”

September 22nd, 2007: The Tibetan Refugee Centre and the local police forced the 16 refugees, who were Shugden devotees, to give signatures to two declarations that: (1) we are leaving Dharamsala, and (2) we will go back to Tibet. When one of the 16, Lobsang Tsultrim, refuses to sign the police struck him with a stick. The 16 have stayed at the Tibetan Refugee Centre to get letters to join monasteries in South India, and are resolved to leave Dharmasala only when they get the letters of referral.

September 27th, 2007: Tribune News Service reported that “the Kangra SP (Superintendent of Police) issues notice to 16 Tibetan children, who entered the country via Nepal by obtaining a special entry permit, to leave Himachal Pradesh within one week. The SP issued notices to these children to leave the state reacting to a complaint filed by the Tibetan administration. . . . The Tribune correspondent tried to meet the children but the Tibetan authori ties did not allow him to meet them.”

October 9th, 2007: At 2 a.m. the signboard of the Dorjee Shugden Society is smashed by stones. This is the first attack on the society’s building since the Tibetan refugees have taken refuge there. (That night a group of Tibetans from other states attack the Chinese embassy in New Delhi.)

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October 31st, 2007: The Dalai Lama gave a speech to the Tibetan public in Toronto, Canada: “I was told that the Shugden organization was established in Beijing. Its main aim is to protest against me during the Olympic Games”. This allegation is totally untrue and baseless.

November 23rd, 2007: Voice of Tibet (Norway) Radio broadcasted that: “The disciplinarian Lobsang Choedar held a press briefing on Novem ber 22nd, 2007 at Sera-Je Monastery. He collected signatures from monks not to take part in the winter debate session, examinations and Great Prayer Festival together with Shugden practitioners.”

November 25th, 2007: The Dorjee Shugden Society in Bylakuppe wrote a letter to Deputy Super intendent of Police, Hunsur, Karnataka State: “We have been investigated by our local police several times on the baseless complaint given by Geshe Lobsang Chodhar, the discipli narian, and his accomplice Mr. Thupten Choepel. They initiated the movement against Shugden practitioners and then they complain to the local police without proof that their lives could be threatened by Shugden practitioners”.

2008

January 6th, 2008: The Dalai Lama presides over the opening ceremony in the Shartse Monastery debating courtyard. He says that he will not give teachings at Ganden Shartse because there are many Shugden devotees there.

January 7th, 2008: The Dalai Lama convenes a meeting in Drepung Mon astery, in Mun dgod, Karnataka State which is attended by Kalon Samdhong Lama, Tsering Phuntsok, the Tibetan minister of Culture and Religion, and abbots and ex-abbots. The Dalai Lama urges them to take action to clean up Shugden devotees. He reprimands the abbots of Jangtse and Shartse monasteries for not tak ing a rigid stand against Shugden devotees. The Dalai Lama rebukes the Shartse abbot, saying: “Shugden devotees are growing in your monastery. If you are this inept, you had better resign.” The Dalai Lama also reprimands the Jangtse abbot, saying: “You said that the monastery is clean, but there are still some Shugden devotees. You must do better.”

Later that night, Jangtse Monastery held a meeting about the signa ture and oath to give up the worship of Shugden to be taken by every monk. In this meeting, Serkong Tritul Rinpoche and Geshe Tsultrim Tenzin – who had already left the monastery due to threats of attack – are officially expelled from the monastery because they practice Dorjee Shugden. Eleven monks were also expelled from the monastery.

January 8th, 2008: In the assembly hall of Jangtse Monastery, each monk was ordered to stand up in turn in front of the speaker. First he must declare that he will never practice Dorjee Shugden, and then walk under the pictures of the Protector Palden Lhamo and the Dalai Lama. Twelve monks who practice Dorjee Shugden do not attend and are excommunicated and expelled from the monastery.

In Phukang Khangtsen, signed statements are collected from each monk, declaring that the signatory never practices Dorjee Shugden. Monks who do not want to sign the statement and take the oath to forego the practice of Dorjee Shugden are pressured to do so. The signa ture and oath campaign is conducted in ten monastic sections. Photographs and video footage are taken during the signature campaign.

The Khangtsen signature campaign did not satisfy the Dalai Lama who insisted that under the eyes of the mon astery and in the presence of the other monks every monk should sign a statement that from this time forth he will renounce faith in Dorjee Shugden and promise never to practice Dorjee Shugden again.

January 9th, 2008: When the Dalai Lama gave a Yamantaka Empowerment at Drepung Loseling Monastery at Mundgod, Karnataka State, he said:

In contemporary democratic practice, there is such a thing as a “ref erendum”, or “consulting the majority”. The matter has now reached this point of consulting the majority to see what they want. Therefore, when you return to your respective places after this program at Loseling Monastery, put these questions to the monks:

1.       Whether you want to practice Dholgyal [Dorjee Shugden]? This is the first question. Those who want to practice should sign saying that they wish to practice Dholgyal; those who do not want to should sign saying, “We do not want to.”

2.       Do you want to share religious and material amenities of life (that is, live together in the monastery) with Dholgyal worshippers? Sign saying so: “We do not want to share religious and material amenities of life [live together] with Dholgyal worshippers”.

The Dalai Lama continues, “Those who practice Dholgyal are taken care of by the Chinese gov ernment. It will be best if they returned to where they are cared for. There is no reason for them to live here. Do you understand?”

The above is confirmed in a talk given by the Dalai Lama, which is broad cast on Voice of America, 11th January.

Translation of Dalai Lama’s talk:

Extract 1: A problem lingering from about 370 years, which remained overlooked in about the last 30 years. Since Communist China is taking special interest in the matter . . . You abbots, do you understand? You office bearers, do you understand? The litera ture will be distributed later. You sponsors, did you understand? You Western monks, do you want to join in the referendum? To neglect it is of no use. In the Vinaya rules also, when there is a contentious issue, the monks take vote-sticks and decide, as men tioned in the seven methods of resolving conflict. In contemporary democratic practice, there is such a thing as ‘referendum’, ‘con sulting the majority’. The matter has now reached this point of consulting what the majority wants. Therefore, when you return to your respective places after this program at Loseling Monastery, put these questions: 1. whether you want to worship Dholgyal. This is the first question. Those who want to worship, should sign saying they wish to worship Dholgyal; those who don’t want should sign saying that don’t want to. 2. “We want to share the religious and material amenities of life [live together in the monastery] of life with Dholgyal worshippers.” You should sign saying so. “We do not want to share religious and material amenities of life [live together] with Dholgyal worshippers.” [You should] sign saying so.’

Extract 2: So take this voting on majority choice. No one will put any pressure; I am not putting any pressure. If the ‘Yes Sayers’ have a majority of 60 or 70, then from this day onwards I will not speak even one word on Dholgyal. And you will be responsible for whatever the consequences. If 60 or 70 or more majority vote that they ‘do not worship Dholgyal’, that they ‘have no wish to share religious and material amenities of life [live together] with Dholgyal worshippers’, then one has to think accordingly.

Extract 3: This issue has now become a matter of interest to the Chinese Government also. During the meeting between them and my sixth delegation, one of their criticisms is that the ban on Shugden worship by the Dalai Lama constitutes an attack on Free dom of Religion; that the atheist Chinese government, on account of the actions of the Dalai Lama, has come to take some respon sibility towards the Freedom of Religion. They have actually made this formal criticism from the government. I am not sure if the Chinese government knows anything about Dholgyal, but seeing a political purpose in the issue they have leveled this criticism against me. It is of no importance that I am criticized. But in Tibet they give special care of Dholgyal worshippers; financial incentives are given for construction work; monasteries are told they should worship Dholgyal, that the Dalai Lama is undermining Freedom of Religion. A sad development is that an image of Padmasambhava recently built at Samye monastery [in Tibet] was destroyed, most likely at the instigation of Dholgyal worshippers. There have been similar cases of destruction of Padmasambhava’s image. This seems to be so . . . There is a large image of Padmasambhava built by the public in upper Tibet. Chinese soldiers barricaded this image, restricted entry for anyone, shooed away photographers, and then dynamited the image. So, this matter is becoming urgent. Under such conditions, if we still keep mistaking falsehood for truth, many people will face difficulty.

Extract 4: Recently, the Shugden society has written to the Indian Government claiming that the Dalai Lama is banning Shugden worship, that they are becoming apprehensive, and that they want protection by the government. The MEA has sent an acknowledge ment. This has grave implications. Till now I have explained the pros and cons. To alert the public from my side that there is this danger is my responsibility. Whether to heed this advice or not is purely one’s personal choice. I have never . . . [Quote from a book] as I always say, to heed this or not is purely one’s own choice. I have never said that you should listen to what I say: I am not saying it even now. But it is not good to leave this issue in abeyance. It needs to be clarified.’

According to a report sent from South India, dated January 16th, 2008: Monks of Ganden Jangtse Monastery have to go to their chapel and swear to Pelden Lhamo that they have no association with Dorjee Shugden. If they refuse to swear, then they are expelled. This is at the urging of the Dalai Lama to clear out any remnants of Dorjee Shugden practice. If they do not, not only are they expelled but they are branded a traitor to the Tibetan cause and accused of taking money from the Chinese govern ment. Essentially they are ostracized from the Tibetan communities.

All monks of Ganden, Sera and Drepung monasteries must state their allegiance to the Dalai Lama by signing within their individual monaster ies that they have no allegiance to Dorjee Shugden. They have to re-submit a letter and two passport photos to this purpose. The monastery keeps these letters on record, and also report to the Tibetan government-in-exile. If they breach this by practicing or associating in any way with Dorjee Shugden, they are automatically expelled from the monastery.

January 21st, 2008: At 3:30 p.m., Sharpa Choje, Jangpa Choje, representatives of the Tibetan Department of Culture and Religion, a local Tibetan deputy, the local head of the Tibetan settlement, administrators of Gomang and Loseling monasteries, and administrators of Shartse and Jangtse monasteries pass a resolution which outlines procedures for a referendum, the purpose of which is to impose a ban on the practice of Dorjee Shugden. The deadline of the referendum is set for January 26th, 2008 and February 8th, 2008.

January 23rd, 2008: Sera-May Monastery issues a form:

“Before the witness of the great protector Thawo, I . . . . . voluntarily take an oath, without a doubt, making a clear decision to relin quish sharing all religious and material amenities of life with any Dholgyal follower, whoever he may be, from now on.”

February 9th, 2008: At 6.30 a.m., the referendum is conducted in Shartse Monastery, Mun dgod, Karnataka State. Representatives of Bangalore and Mundgod, the representative of Ganden Tripa Rinpoche and so on preside over the process. Each monk takes a stick and enters the assembly hall. The monks are called up one by one. They are required in front of the microphone and read:

“I . . . voluntarily take an oath, without a doubt, that I make a clear decision to relinquish [sharing] the religious and material amenities of life (that is, live together) with Dholgyal [Shugden] [practitioners].”

At the same time, the referendum is conducted in Sera-Mey Monas tery, Bylakuppe, Karnataka State.

February 18th, 2008: Except from Voice of Tibet radio, broadcasted from Norway:

“This year, on the third day of the Tibetan New Year, vote sticks were taken concerning whether monks want to worship Dholgyal or not. 412 monks who continue worshipping Dholgyal in Ganden Shartse Monastery have already separated from the mon astery, like self-expulsion.”

February 20th, 2008: Bod-Kyi-Dus-Bab (a Tibetan Language Newspaper) covers the full announcement of the Department of Culture and Religion regarding the vote against Shugden worship. The Minister Tsering Dhondup says:

“I think the monastery must give allotment, examining the number of worshippers there are in the respective monasteries. Since they have already taken the oath that they will never share religious and material resources with [Shugden practitioners], there is no way for them to be integrated; they must be separated. I think the local enclave and Dholgyal devotees must consider what to do.” The newspaper only presents one side of the story; the Dorjee Shugden practitioners are not interviewed.

March 4th, 2008: The 14th Tibetan Parliament-in-Exile (TPIE) began its fifth session at Dharamsala. The Speaker Karma Choepel lauded the bold initiative of the Tibetan monastic communities in their resolve to end Dolgyal (Shugden) worship, following the long life offering to the Dalai Lama held at Drepung monastery in south India in February. He added: ‘This session will present motions to strengthen the present resolution adopted by the TPIE against the propitiation of Shugden’…

March 10th, 2008: A section from the Statement of the Kashag (Tibetan government in exile) on the Forty-Ninth Anniver sary of the Tibetan National Uprising Day reads:

“However, a few of the monastic institutions of the Gelug trad ition have still not clarified their positions on this issue, as a result of which the propitiators and non-propitiators of Dholgyal live together under the same roof. A broad section of the enlightened monks have, therefore, expressed their views through a number of campaigning activities that this matter must be resolved once and for all.

As such, during his recent visit to Mundgod, South India, His Holiness the Dalai Lama has suggested to the Gelug monastic institutions that, for the future convenience of all, a referendum must be conducted amongst the monks. The responsible authori ties of the monastic institutions unanimously supported this idea and a referendum was conducted by relying upon the Buddhist Vinaya system of voting by administering Tsul-shings [Sangha vot ing sticks]. Subsequently, most of the Gelug monastic institutions, including the three Great Monastic Seats, have disassociated them selves completely from the Dholgyal propitiators.

While expressing our appreciation for this, the Kashag would like to urge the monastic world that they should not be negligent in this matter in the future as well. There are still a tiny number of monks who have not stopped the propitiation of Dholgyal. Since they cannot live within the compounds of the Great Monastic Seats, they should move out of the monasteries and live elsewhere. Towards this end, the Central Tibetan Administration will provide the necessary assistance that we provide to all other Tibetans.”

March 15th, 2008

A resolution is made by the Tibetan-in-exile parliament, which reads:

1.       On June 6th 1996, there are eight points in the resolution number 12/1/96 (4), which was passed during the first session of the 12th Tibetan Parliament. On September 17th 1997 there are 12 points in the resolution number 12/4/97/37, which was passed during the fourth session of the 12th Tibetan Parliament. We will support them with addition. We will again urge to comply with the gist of the resolutions in the interest of people.

2.       The instruction that the practice of Dhogyal [Dorjee Shugden] is not appropriate is an excellent spiritual instruction, in order not to stain Buddhism. There is no way to deprive anybody from reli gious freedom directly, indirectly and thoroughly. No one should be trapped by the lies about violation of religious freedom. We insistently request you to understand the pros and cons with your wisdom.

3.       The Dhogyal followers have been launching campaigns of ter rorism, and committed the crimes of arson, eating and murder. Therefore, Tibetans and the host country are requested to carry on legal challenges, identifying them without belittling.

4.       A few uneducated leaders of People’s Republic of China who wear the mask of communism, which regards religion as poison are using the Dhogyal leaders to criticize Holiness the Dalai Lama and to create division within the Tibetan people. The Tibetan people inside and outside Tibet and all the people of the world who love truth are requested to identify them and should not be mistaken about the pros and cons.

5.       In order to get the sincere implementation of the earlier and later resolutions passed by the International Gelug Council and abbots and staffs of Gelug monasteries, the monks started a movement. During the visit by His Holiness the Dalai Lama to the Mund god Tibetan settlement in South India all the monks including the abbots and staffs of the Gelug monasteries reached a majority con sensus on whatever suggestions he gave on this topic. A referendum as conducted in the Vinaya way of picking a vote-stick regarding putting a halt to the worshipping, and not sharing religion and material ties with those who do not give up the worshipping of Dhogyal. Those who picked the vote-stick, with majority consen sus, have decided not to worship Dhogyal and not to share religious and material ties with those who do not give up the Dhogyal prac tice. The Tibetan Parliament appreciates this decision. And we urge all the related monasteries to sincerely implement the contents of the announcement dated February 12th, 2008 issued by the Depart ment of Culture and Religion, regarding the instructions for the implementation of the gist of the referendum.

March 18th, 2008: An anonymous letter is posted at Boudha Stupa in Kathmandu, Nepal, which reads: “The Shugden Organization, Adruk family and Shamarpa group are all Chinese spies and must be attacked.”

As a result, the Adruk family’s guesthouse is attacked with rocks. On the list, 17 Tibetan families are claimed to be Chinese spies.

April 5th, 2008: In the morning, Sera Lachi monastery, Bylakupee, Mysore District, Kar nataka State, re-opens for sojong ceremony. The Tibetan public is called and gathers in the courtyard of Sera Lachi. Many are old men and women. The mob turns violent and is ready to attack Shugden practitioners. The ultimate intention of the mob organizers in pursuing such a violent strat egy is to create public riot or public clashes, on which basis they can file false cases against Shugden practitioners for the purpose of harass ing them. Most of the mob has no idea of the real intention of the organizers.

During a conversation, a high level officer of the Tibetan government in exile says:

‘If you open the cafeteria and they come to collect food, tell them not to come. If they don’t listen, ask the Sera-Je monks to come, and if not, call other Tibetans.’

Pomra monks are stopped on the way to Sera Lachi. A monk from Pomra is attacked and someone tries to snatch his camera.

The Tibetan Women’s Association and the Tibetan Youth Congress threaten to come at night to attack the Pomra monastic building.

April 8th, 2008: Posters of five monks with their photographs are posted, declaring that they are excommunicated from the institution of Sera Monastery and appealing to the Tibetan public and monks not to share religious or ma terial resources with them.

April 12th–15th, 2008: A couple in the Tibetan settlement of Mundgod got married on April 12th. Normally the date for a marriage is fixed months before by consulting the Tibetan calendar. The newly wedded couple are abused and reprimanded by Tibetan people in the Camp, saying they are disregarding the news of the court hearing against the Dalai Lama. Eventually they, and the driver who escorted the bride, have to apologize.

A rumor spreads in Sera Monastery that the Himalayan Buddhist Association has petitioned the Indian government to drive all Shugden practitioners out of the country, and that the government has sanctioned their expulsion. This rumor is intended to put pressure on and panic Shugden practitioners.

According to the reliable sources, many Tibetans in the Tibetan set tlements in Mundgod were unwilling to join protests against Shugden practitioners, believing that it would cause bloodshed. They still remem ber the horrible events in 2000 when the then Dhokhang Khangtsen of Ganden Shartse, now known as Shar Ganden Nampar Gyalwe Ling, was attacked with stones by Tibetan mobs.

April 13th, 2008: In the SOS school in Bylakuppe, Tibetan students are asked to sign their names saying that they will never practice Shugden, and also to pledge that they will never share religious and material amenities with Shugden people. 20 students refuse to sign and pledge, and are threatened with expulsion. Signature and oath campaigns are carried out in the three different camps at Bylakuppe, presided over by the abbots of Sera Monastery and the Dalai Lama’s representative.

April 13th, 2008: In the city of Ooty, Nilgiri District, Tamil Nadu state in South India, there are 74 families in the Tibetan Market near the Botanical Garden that sell sweaters. Among these are four families who are Dorjee Shugden prac titioners. Their lives have become increasingly difficult since the recent signature campaign and the signing of oaths against the practice of Dorjee Shugden. The remaining families no longer have any kind of contact with them; they have lost long-term friendships and become outcasts.

The situation becomes even tenser since the legal petition against the Dalai Lama and Samdhong Rinpoche has been filed in Delhi High Court. The other Tibetan vendors in the market say that Shugden peo ple have brought their living Buddha to court, and that they must have been funded and helped by the Chinese. Notices are posted reprimand ing Shugden practitioners, and groups of younger Tibetans are reported saying that Shugden practitioners should be beaten.

These four families are living in fear, feeling vulnerable to assault and abuse at any time.

April 14th, 2008: News from Ganden Shartse Dhokhang Khangtsen is posted announc ing the official separation of 450 monks of Dhokhang Khangtsen from Ganden Shartse Monastery. They will form their own monastery called Shar Dhokhang Dratsang.

April 15th, 2008: SOS school decided not to expel the 20 students for fear of an international outcry. Instead, the school director asks the other students not to talk to or have any contact with the 20 students who refuse to recant their reli gious belief. So they face a suffering more painful than expulsion.

April 17th, 2008: Sera-Mey school opens, but Shugden students are denied attendance to the school.

May 8th, 2008: Thubten Lungrik, Minister of Education in the Tibetan exile government convenes a public meeting in Sera Lachi Monastery in Bylakuppe, South India, and says:

‘Tibetans must know that the Dorjee Shugden Society has filed a case against the Dalai Lama. People and the monasteries combined must put pressure on Shugden practitioners. We should not leave them like this.’

During his speech, he also says, “We anger the Chinese by burning their flags and so on. There is no point in angering the Chinese.”

May 22nd, 2008: Two journalists came to Ooty to interview the families of Shugden prac titioners, and to hear their stories of discrimination and abuse. While interviewing the Tibetan officials and the local Tibetans, the journalist are threatened with physical abuse, as a result, the journalists seek refuge at the local police station.

July 7th, 2008: “Appeal” posted by Save Tibet Group:

Except 1: ‘It is apparent that the Dholgyal [Shugden] organization, whose face is as thick as elephant skin, is engaged in sinful actions of criticism and so on against His Holiness the Dalai Lama, who is the eye and soul of Tibetan people, when he travels to the western countries. At this crucial time, the organization keeps evil touch with Chinese government, the chief culprit of all Tibetans. And the Dalai Lama is our sole object and a leader with whom we share our plight . . .’

Except 2: ‘We appeal to you to cut any ties of buying and selling foods in restaurants and shops with whoever has connection to this Dholgyal organization that choose the enemy and forsake friends.’

 

Why Two Faces?

Visitors to Tibet often remark on the apparent freedom of religious practice. Prayer Flags flutter on the tops of buildings and every home has an altar. But despite the apparent signs of religious freedom this is the very issue that is presently keeping Tibet from unity, But this time it is not the hands of the Chinese who are preventing Religious Freedom it is the exiled Tibetan Government housed in Darmasala, India.

The people of Tibet are not free to practice their religion. Government suppression of religious activities, including intrusive monitoring, draconian regulations and restrictions, and state-sponsored intimidation and violence, mean that free prayer and worship, something many people across the globe take for granted, is almost impossible in Tibet. Recent crackdowns, however, make it clear that things have not improved, and may be getting worse. In recognition of this injustice, we seek to promote and help realize full religious freedom for the people of Tibet.

The Dalai Lama, Nobel Peace Prize 1989 winner and supposed champion of human rights is busy at work removing the religious rights and freedoms of one section of his own Tibetan people and persecuting all those who are trying to stand up for these rights;

Do you believe in peaceful coexistence of all faiths and beliefs in this world, and particularly the attention of the people who believe in freedom of religion and human rights. We do. . .