Early 1950s
The Dalai Lama composes Melody of the Unceasing Vajra: A Propitiation of Mighty Gyalchen Dorje Shugden, Protector of Conqueror Manjushri Tsongkhapa’s Teachings.
1978
The Dalai Lama speaks publicly for the first time against the practice of Dorje Shugden.
1980s
18 July 1980
During an address at Sera Monastery (near Bylakuppe, Karnataka State, South India), the Dalai Lama says ‘To summarise my views, I am not saying Gyalchen [Dorje Shugden] is not an authentic Deity, but in any event, for those who mainly rely on Palden Lhamo or Gyalpo Kunga [Nechung], whether it be a great master or a monastery, it does not bode well to worship Gyalchen.’
The Dalai Lama orders the closure of a small Shugden Temple near the main hall of Sera Monastery. Lamas and senior monks from Sera-Jey and Sera-Mey monasteries have attended this temple. By command of the Tibetan exile government, a small new temple of the Nechung spirit is erected in the courtyard of the monastery, and similarly in all Tibetan settlements.
1983
The Dalai Lama orders the removal of the Dorje Shugden statue from the main prayer hall of Ganden Monastery (in Mundgod, Karnataka State, South India), the main monastery of the Gelug Tradition of Tibetan Buddhism. When the Dalai Lama is told that the statue is too large to get through the door, he replies that the statue should be broken into pieces.
1986
The renowned Mongolian Lama Guru Deva Rinpoche, then living in Clementown near Dehra Dun, is forced to leave India because his printing press published a letter questioning the Dalai Lama’s actions regarding Dorje Shugden.
Guru Deva donates his house in Drepung Gomang Monastery to the monastery itself. The abbot of the monastery manages to persuade a Tibetan mob not to destroy the house.
Under increasing pressure from Tibetans in Nepal, Guru Deva is forced to return to Mongolia, where he remained isolated from the Tibetan community until his death in 2009 at the age of 101.
In the past, he had made very generous offerings and donations to the Dalai Lama, the two tutors and the great monasteries of Sera, Drepung and Ganden at a time when the Tibetan exile community was experiencing serious shortages of everything.
1996
March 1996
The only independent newspaper in Dharamsala, known asDemocracy is forced to stop publishing. (Dharamsala is the town in northern India where the Dalai Lama lives and where the Tibetan exile government is based.)
10 March 1996
During annual teachings at the Thekchen Choeling Temple in Dharamsala, the Dalai Lama for the first time imposes an outright ban on the practice of Dorje Shugden:
‘Whether outside of Tibet or within Tibet, this Deity is [in] discord with [government Deities] … this is serious in the context of the common cause of Tibet. Therefore unless I remind you once again, there are ones who pretend they have not heard it. 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 doors. It will be good if [they] can heed without having to resort to this last step. Whether it be a monastery, or the residence of eminent spiritual masters, or private individuals themselves, it will be a different matter if they do not have the interest of the Tibetan cause [in their heart]. If you consider the cause of Tibet, if you agree to the leadership of the Dalai Lama, if you support my part in the [exile] government, your stand should not be otherwise [on this point].’
21 March 1996
During his talk at the preparatory session of Tamdrin Yangsang and Sangdrub empowerments, the Dalai Lama says:
‘Basically the autobiography of the 5th Dalai Lama is explicit on the conflict between the Dalai Lama and Tulku Dragpa Gyaltsen. The ‘‘Secret Vision’’ is also clear on this. Based on them, the 13th Dalai Lama issued a ban. Many things that remained anonymous during his lifetime, on the part of government ministers as well as the common public, started thrashing about after his death. Gyalchen [Dorje Shugden] is one of them. I have come to be counted amongst the line of the 5th Dalai Lama. I feel a definite karmic connection with my predecessor. It is my mandate to complete what was in practice during [the time of] the 5th Dalai Lama and my predecessor. This is my responsibility.’
The Dalai Lama then tells any Dorje Shugden practitioner present to leave the temple, barring them from attending the empowerments: ‘We are to participate in the empowerment of Tamdrin [a
Tibetan Buddhist Deity]. We require recipients who do not worship Gyalchen ... it happens that Dolgyal [Dorje Shugden] relates to Chinese spirits, we actually mentioned him by name in our exorcism based on Tamdrin at the time. Although these exorcisms cannot be relied upon, I had strange dreams [since then]. [Therefore] I do not feel it will be comfortable for worshippers [of Shugden] to be here. That being the fact I have said it is impermissible to have worshippers of Dolgyal in this audience. If acrimony between deities results in disharmony between humans it will be spiritual ruination ... This will affect the life span of the spiritual master also.
‘Hence yesterday we decreed that it will not be right for worshippers of Gyalchen to be among our audience ... If there are any people unknown to me who have crept into this audience who are nevertheless worshippers of Shugden, it is better for you not to stay among us. If you refuse, not only will it not benefit yourself but in the worst case may even become the cause of shortening the life of the Dalai Lama. If you wish for the speedy death of the Dalai Lama, then I have no objection. If there is anyone who wishes to continue worshipping Gyalchen, it is better that they stand up and leave. If there are no such people, it is alright.
‘... if you private monks and spiritual masters continue making excuses and continue worshipping thus, you shall have a day of regret. Likewise, in the monastic colleges the majority are beyond criticism; I also see that there are some who remain firm. If you can think by yourselves it is good; as mentioned ... it will not be good if we have to knock on your doors.
‘This is my responsibility, although some people may not like it … I will carry through to completion the work I have begun. I will not back off because of a few disgruntled individuals. I am determined to implement the conclusions of my careful research and will not let it be.’
30 March 1996
The Private Office of the Dalai Lama issues a decree requiring everyonetostoppractisingDorjeShugden,withinstructionstomake people aware of this through government offices, monasteries, associations, etc.
The then Assembly of Tibetan People’s Deputies (now called the ‘Tibetan Parliamentin-Exile’) passes a resolution banning the practice of Dorje 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:
‘... government oracles [such as Nechung] point towards there being a danger to the health of His Holiness the Dalai Lama, as well as to the cause of Tibet, due to the worship of Shugden. Banning this is also the conclusion reached by His Holiness after years of observation. There is also a rift between Shugden and the two principal deities of the government as well as with Dharmaraja. Moreover, this is a cause for instability within the Gelugpa tradition.
‘Though aware of repeated addresses by His Holiness, there is continued [worship of Shugden] by Tibetan monasteries, and Tibetan incarnate Lamas and Geshes within India and Nepal. In certain cases, far from heeding this address, individuals have actually urged His Holiness to desist from raising this issue since, according to them, this is causing more harm than good in Tibetan communities.
‘ ... in his inaugural address to the Congress of the Cholsum [Three Provinces of Tibet] Association, he [the Dalai Lama] referred to his recurrent sore throat, mentioning that it may be an indication that he should stop raising this issue. This indicates that he does not wish to speak about this anymore since no one is paying any attention.
‘On March 4th, at the concluding audience for these Congress members, the Dalai Lama remarked: “It is good that paying attention to my health you have passed a resolution regarding this matter. Danger to health does not exclusively mean armed attack. This type is extremely rare in Tibetan society. If there is continued indifference to my injunctions, then there would not be any point in my continuing to live silently as a disappointed man. This would be a more apt interpretation.”
‘Therefore, under the auspices of all former Abbots, Disciplinarians, incarnate Lamas and Geshes, an announcement should be made of these talks by His Holiness regarding the worship of deities in such a way that no one can have the excuse of not having heard it. In addition, ensure total implementation of this decree by each and everyone.
‘With the additional assistance by the house masters, also ensure the explicit announcement of this decree to all ordinary monks [in the monastery].
‘In implementing this policy, if there is anyone who continues to practise Dolgyal, make a list of their names, house name, birth place, class in the case of students, and the date of arrival in case of new arrivals from Tibet. Keep the original and send us a copy of the list. Please share this responsibility and submit a clear report on the implementation of this circular.’
5 April 1996
The Dalai Lama addresses the Tibetan Youth Congress and the Tibetan Women’s Association to encourage them to take up the cause of the ban and enforce it actively. During this talk, the Dalai Lama is reported as saying that there may be one or two persons willing to give up their life for him, thus emphasising the determination with which he intends to enforce the ban. Although this remark was later removed from the official record of the talk, it is believed that the full talk was videoed by a Japanese film crew that was present.
At 8 a.m. at Ganden Choeling Nunnery in Dharamsala, a group of nuns go into the abbot’s chamber and drag a Dorje Shugden statue into the street with a rope attached to its neck. The main perpet- rators – Lobsang Dechen, disciplinarian of the nunnery, Tenzin Tselha and Dolma Yangzom – spit at and sat on the statue before breaking it up and throwing the pieces into the town’s garbage dump. This statue had been consecrated by Kyabje Trijang Rinpoche (the junior tutor of the Dalai Lama), Kyabje Ling Rinpoche (the senior tutor of the Dalai Lama), Kyabje Zong Rinpoche and Kyabje Rato Rinpoche.
9 April 1996
The Tibetan Freedom Movement bans the worship of Dorje Shugden by its members.
14 April 1996
The Guchusum Movement Organisation passes a resolution banning the practice of Dorje Shugden by its members.
All government employees are ordered to sign a declaration to the effect that they do not and will never practise Dorje Shugden.
18 April 1996
The Tibetan Department of Health posts a notice to its 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.’
19 April 1996
The Toepa Association (Regional Group) passes a resolution declaring Dorje Shugden to be a ‘Chinese ghost’ and banning its practice.
Employees of the Tibetan Children’s Village (in Dharamsala, Himachal Pradesh, North India) are urged to take loyalty oaths.
A decree is sent by the Dalai Lama’s Private Office to all major Tibetan monasteries making it mandatory for administrators and abbots to enforce the ban.
Representatives of the Dalai Lama’s Private Office begin to arrive in the monasteries and Tibetan settlements to apply pressure and to supervise a signature campaign against Dorje Shugden practice.
22 April 1996
The decree banning the worship of Dorje Shugden is officially read out at Drepung Monastery (near Mundgod, South India), and the abbot confirms that everyone must abide by the ban. Drepung Loseling Monastery distributes a prepared form, saying that anyone who does not sign it will be expelled from the monastery immediately. Many monks, including Dragpa Rinpoche, move away to a nearby Indian town rather than give their signature.
That night, on behalf of some frightened Tibetans at Golathala Tibetan settlement near Bylakuppe, a large statue of Dorje Shugden together with smaller images and pictures of Kyabje Trijang Rinpoche are driven through the night to the Dorje Shugden Temple in Ganden Shartse Monastery, for safe keeping.
In Bylakuppe, a search party looking for other Shugden images is told by an attendant of the young Lama Dakyab Rinpoche that he has thrown one statue into the lake near Tibetan Settlement No 2. It is reported that many other Shugden statues were thrown into the lake at this time.
23 April 1996
In the main assembly hall at Drepung Gomang Monastery, the abbot announces a strict ban on worshipping Shugden. That evening, the windows of the house of Kyabje Dagom Rinpoche, a prominent devotee of Dorje Shugden, are smashed, and 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. Later, two monks from Ngari Khangtsen (part of Drepung Gomang Monastery) arrive weeping at the Dorje Shugden Temple at Ganden Shartse Monastery, explaining that although they do not want to give up their religious belief, they have no choice but to sign this declaration or face immediate expulsion from their monastery. One of these monks leaves his monastery the next day.
25 April 1996
On the orders of their abbot, Achog Tulku, who was in Dharamsala at this time, Ganden Shartse Monastery convenes a meeting to discuss the status of its Dorje Shugden shrine. The meeting resolves not to curtail the religious freedom to practise Shugden.
26 April 1996
A Hayagriva puja group of Sera-Jey Monastery receives a special commission from the Private Office of the Dalai Lama to perform twenty-one days of exorcism by the Deity Hayagriva Tamdim Yangsang, againstDorjeShugden and its practitioners. Bari Rinpoche is asked to preside over the exorcism, and in return the Private Office offers to award him the position of ‘Geshe Lharampa’ (the highest geshe degree) in the following year, with exemption from the Geshe examinations normally required.
Late April, 1996
Zungchu Rinpoche collects signatures agreeing to the ban from Ganden Shartse schoolchildren. When an 11-year-old monk asks what the signed form is for, Zungchu replies that it is a form to find western sponsors for the schoolchildren.
27-30 April 1996
This is a period of great tension in the monasteries of South India. There is fighting between monks from Ganden and Drepung monasteries. At Ganden Jangtse Monastery, a monk is beaten by supporters of the ban and has to be taken to hospital; and windows of the houses of prominent Shugden practitioners are smashed.
1 May 1996
Under armed police protection, Tibetan exile government officials proclaim a decree of the ban at Ganden Monastery.
9 May 1996
Representatives from Tibetan monasteries all over India that traditionallypractiseDorjeShugden meetin Delhi and resolvenotto give up their faith. They submit their first appeal to the Private Secretary of the Dalai Lama.
10 May 1996
In the hope of a dialogue, Shugden practitioners send a petition to the Dalai Lama, followed by further petitions on May 20th, May 30th and June 5th. The petitions are all rejected.
Since then a number of other petitions and letters have been sent to the Dalai Lama, and requests for audiences have been made on several occasions. They have also all been rejected.
10-11 May 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.
14 May 1996
The Kashag (Cabinet of ministers of the Tibetan exile government) releases a statement denying any religious suppression.
15 May 1996
Kundeling Rinpoche, Director of Atisha Charitable Trust in Bangalore, India, organises peaceful demonstrations against the ban.
The Tibetan exile government in Dharamsala makes the baseless allegation that Kundeling Rinpoche is a Chinese spy, and a warrant for his arrest is issued. He has to leave the country temporarily because of threats made to his life.
23 May 1996
The Dorje Shugden Devotees Charitable and Religious Society (now usually called ‘the Dorje Shugden Society’) is formally registered in Delhi. Documents including Tibetan government decrees relating to the ban on the practice of Dorje Shugden are mailed by the Society to about 75 human rights groups around the world, as well as to Tibet support and cultural groups.
24 May 1996
The Dorje Shugden Society receives a letter dated May 22nd under the name of Kalon Sonam Topgyal, Chairman of the Kashag, announcing that now there will be a complete ban on Shugden practice. The ban emphasises 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.’
28 May 1996
The Kashag Secretariat restricts permission for Geshe Chime Tsering – the general secretary of the Dorje Shugden Society – to travel abroad to lead a cultural tour to raise funds on behalf of his monastery, Ganden Shartse.
5 June 1996
During the 12th session of the Tibetan National Assembly held in Dharamsala between May 31st and June 6th the Chairman of the Kashag, Kalon Sonam Topgyal, addresses the assembly as follows:
‘Now, on the matter of propitiation of Dharma protectors, I think we first have to come up with explanations on whether this [ban] infringes upon human rights or not. Therefore, it is clear that no one is dictating “dos and don’ts” to all our religious traditions, including the four Buddhist Traditions and Bön. Anyone in our Tibetan society can engage in the religious practices of Islam, Christianity, Buddhism or Bön. However, once having entered a particular religious faith, [one has to] conform to the standard practices pertaining to that religious faith; it is not proper, however, for Buddhist monks to enter and practise [Buddhism] in mosques in the name of freedom of religion. This being the case, this [ban] is imposed without infringing upon religious freedom. In particular, since we are a dual-system nation, we have to proceed in accordance with this religio-political structure [of our nation]; it is not proper to engage in whims in the name of religious freedom. In short, the great monastic institutions and those under the [Tibetan exile] administration are not allowed to rely [on Dorje Shugden].’
6 June 1996
An eight-point resolution is passed by the Tibetan National Assembly, imposing a ban on the worship of Dorje Shugden.
19 June 1996
The Tibetan Women’s Association sends a letter to Ganden Tripa, the head of the Gelug Tradition:
‘We heartily appreciate and praise that many monks and monasteries have obeyed H.H. the Dalai Lama’s speech against Shugden. We do our best against Geshe Kelsang, some geshes and Westerners. They did protest. You must reply to letters and books written by them. This is the only best way to solve the Tibet issue.’
June 1996
A retired Tibetan minister, Mr. Kundeling, is stabbed and badly wounded at his house. At a meeting in Dharamsala a few days before this, he had mentioned his concern about the course of this new policy of the exile government.
July 1996
A Tibetan Democratic draft constitution for a future free Tibet is amended to read that no judge or juror can be an adherent of Dorje Shugden.
During the preparation for a Kalachakra initiation in Lahul Spiti, the Dalai Lama’s female oracle Tsering Chenga alleges that some thirty members of the Dorje Shugden Society will attack the Dalai Lama during the initiation. Elaborate security measures are taken and searches are made, but it is shown to be a false prophecy and a false alarm. No one from the Dorje Shugden Society is present.
7 July 1996
Geshe Losang Chotar from Sera-Jey Monastery burns a thangkha [religious painting] of the wrathful aspect of Dorje Shugden that came from Tawang Monastery in Arunachal Pradesh.
8 July 1996
A Public Notice is posted in Dharamsala:
‘On July 8th, at 9 a.m. there will be the preparatory rite for the empowerment of Avalokiteshvara [Buddha of Compassion]. And on July 9th there will be the actual empowerment. However, those who worship Dolgyal [Shugden] are not allowed to attend this empowerment. By order of the Private Office of H.H. the Dalai Lama.’
11 July 1996
In the Tibetan community in Shillong, Meghalaya, ten Tibetans (eight men and two women) are expelled from the Tibetan Youth Congress and Tibetan Women’s Association for refusing to give up their religious faith in Dorje Shugden.
13 July 1996
Samdhong Tulku, Speaker of the Tibetan National Assembly, talks to local Tibetan dignitaries in New Delhi. He advises them not to use pressure or violent language when persuading Tibetans in the Delhi area to give up the practice of Dorje Shugden, but to ask them to choose between Dorje Shugden and the Dalai Lama.
13-14 July 1996
In Mundgod, South India, over 700 monks, devotees of Dorje Shugden, conduct a peaceful protest against the suppression of Dorje Shugden. Eleven monks from Serkong House of Ganden Jangtse Monastery participate in the march. As a result, these monks are expelled from their college.
On August 6th, in the name of the Tibetan settlements in Mundgod, the Tibetan government sends a letter to Ganden Jangtse Monastery expressing appreciation for the expulsion of the eleven monks.
14 July 1996
In a closed meeting held in Caux, Switzerland, the Dalai Lama speaks to the legislative members of the Tibetan exile community in Switzerland. An extract from his talk reads:
‘Everyone who is affiliated with the Tibetan society of Ganden Phodrang government, should relinquish ties with Dolgyal. This is necessary since it poses danger to the religious and temporal situation in Tibet. As for foreigners, it makes no difference if they walk with their feet up and their head down. We have taught Dharma to them, not they to us. ...
‘Until now you have done a good job on this issue. Hereafter also, continue this policy in a clever way. We should do it in such a way to ensure that in future generations not even the name Dolgyal is remembered.’
16 July 1996
The Dalai Lama speaks on The World Tonight, BBC Radio:
‘I myself, in early age, I also did practise this. I was also a worshipper of the Deity [Dorje Shugden]. Then about 20 years ago I found through my own investigation, not suitable. So therefore, you see I also started some restriction. Then, beginning of this year, once more I repeated this. This time our exile parliament and many big monasteries made some effort. That is why a few individuals here and there complain.’
17 July 1996
A resolution is passed by the Tibetan National Assembly (proposed by Yonten Phuntsog and seconded by Tsering Phuntsog):
‘8: In essence, government departments, organizations, associations, monasteries and their branches under the direction of the Tibetan exile government should abide by the ban against the worship of Dolgyal ... however, if a person is a worshipper of Dolgyal, he should be urged not to come to any teachings such as Tantric empowerments given by H.H. the Dalai Lama.’
Mid-July, 1996
A 70-year-old widow, Mrs Chogpa, from the Rajpur Tibetan settlement near Dehra Dun in Uttar Pradesh, is harassed beyond tolerance by local Tibetans including her immediate neighbours. Helpless against abuse by so many people, she is forced to sell her home, kitchen, and small vegetable garden for a fraction of their value, and takes shelter in Tibetan Camp No 1 in Mundgod, Karnataka State.
25 July 1996
A letter is sent to various monasteries recruiting monks for the BuddhistSchoolof DialecticsinDharamsala.Oneof thefourqualifications required is: ‘4: The candidate should not be a worshipper of Dolgyal.’
29 July 1996
900 monks from Sera-Mey Monastery conduct a peaceful demonstration against the ban on Dorje Shugden.
Samdhong Tulku, Speaker of the Tibetan National Assembly, gives a speech to monks gathered in the assembly hall of Sera Lachi, saying during the speech: ‘... Dorje Shugden and Nechung [state protector] are both Bodhisattvas who have reached high grounds.’ This is an example of contradictory statements made by members of the Dalai Lama’s government at this time.
August, 1996
An organisation 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 Dorje Shugden: Kyabje Trijang Rinpoche (aged 13) and Kyabje Zong 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 Zong Rinpoche, if they do not stop practising Dolgyal and continue to contradict the words of H. H. 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.’
8 August 1996
Tibetan school children are taught for the first time a new song called Tibetan Cause, which includes the lines:
‘All Tibetans, listen to the advice of the Dalai Lama and rely on pure protectors. This is the Tibetan cause.’
4-6 October 1996
The Board of Gelug Teachers in Europe (19 members) meet and resolve to request an audience with the Dalai Lama to discuss this issue. The audience is denied, with a letter from the Private Office of the Dalai Lama stating, ‘You have nothing else to say apart from taking care of the 18 volumes of Je Tsongkhapa’s works.’ Since then the members of the board feel too intimidated to meet again.
The Dorje Shugden Society meets with abbots from Sera, Drepung and Ganden monasteries in New Delhi. The abbots request an audience with the Dalai Lama to discuss the issue. The audience is denied, like all such previous requests by the Dorje Shugden Society.
7-8 November 1996
The house of retired schoolteacher Mr. Losang Thubten is attacked and set on fire, with his daughter and another relative deliberately locked inside. Fortunately they all survive.
In an audio tape published earlier by the Dorje Shugden Society Mr. Thubten had given a number of historical accounts showing blatant injustice in the actions of the Tibetan exile government.
11 November 1996
In Dharamsala a notice is posted banning Dorje Shugden practitioners from attending a Guhyasamaja empowerment to be given by the Dalai Lama.
19-21 November 1996
The Dalai Lama visits Tibetan monasteries at Mundgod, South India, doing so without the traditional request, which is unprecedented for a Dalai Lama.
In the hope of more conciliatory speech by the Dalai Lama, Dorje Shugden practitioners call off a proposed peace march. This cancellation is publicised in the local newspaper, and the organisers also personally call the Deputy Commissioner and Superintendent of Police of Karwar to assure the authorities of this goodwill gesture.
The Dorje Shugden Society in Delhi sends a delegation to request an audience with the Dalai Lama in the hope of reconciliation during this visit. But the Dalai Lama’s Private Secretary, Mr. Lobsang Jinpa, tells the delegates that there is no point in the delegates seeing the Dalai Lama if they do not want to give up their practice of Dorje Shugden.
On November 20th there is a monastic debate examination. Members of both Ganden Shartse and Jangtse monasteries (approximately 2,000 monks) participate. The programme begins at 2 p.m. and lasts until 7:30 p.m., and at about 6 p.m. the Dalai Lama speaks. Excerpts from this talk include the following:
‘When I was visiting Sera Monastery [in Bylakuppe,