During this private audience with the Dalai Lama, Ven. Choezed la, the eldest official at Trijang Labrang, humbly points out that the religious 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 Cultural 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.’

January 14th, 1999
During the first public address of his visit to Drepung Monastery, the Dalai Lama touches briefly on the Tibetan issue, and dwells on his ban on the worship of Dorje Shugden. An excerpt reads: ‘The Dorje Shugden Society play games with me wherever I go. They have published an announcement. They think that I will back off. That I will never do. If not in this life, a successor will be appointed to sustain this ban.’

January 15th, 1999
In Mundgod, the Dorje Shugden Society calls on Mr. Pema Choejor, Tibetan minister for the Dept. of Security and Mr. Khedrup, Secretary of the same Dept from Dharamsala. The society representatives, in their face-to-face meeting, explain their situation in detail. Excerpts include:

‘The exile government has already taken away both our political rights and religious rights. The Tibetan public has been induced to hate us even more than the Chinese, with discrimination, defamation, abuse and baseless allegations. This has gone on for three years now. From our side, time and again, we have approached the Dalai Lama and the exile government through personal representation and delegations, as well as numerous petitions. To this date, however, there has been no sympathetic solution from the exile government’s side. Today the Dalai Lama spoke out so angrily, violently and so abusively against us, and our faith in front of the entire settlement.

‘According to you, the worship of Shugden in Tibetan society harms the well-being of the Dalai Lama and the cause of Tibet. We do not have any intention to undermine the well-being of the Dalai Lama; at the same time we cannot compromise our religious principles for the sake of political expediency.’

To these representations, the exile government officials respond: ‘We understand your difficulty. We will convey your grievance clearly to the Kashag (cabinet) in Dharamsala. What you say is true, but since the ban comes from His Holiness, we are put into a very difficult situation. H.H. the Dalai Lama is taking a rock-like stand, and if you also take an equally rigid stand, we (the exile government) are caught helpless in between.’

December 21st, 1998 The president of All India Singsha Bhutia Association, one of the largest Indian Social organizations in Kalimpong, writes to the Department of Religion and Culture of Tibetan Administration in Dharamsala on behalf of its Indian citizens: ‘We have been hearing that your Dept is raising some sort of objection against a particular deity in our place of worship. If this were true, then it is very unfortunate, for it is against the very nature and spirit of our secular democratic country. Hence, under the circumstances, we would like to request you to kindly refrain from interfering in our place of worship, so that peace and amity will not be disturbed among the followers of all sects of Lamaism.’

December 30th, 1998 On instructions from the advance party for the Dalai Lama’s visit, the Mundgod Tibetan settlement’s office issues a circular:

‘To the office bearers, disciplinarian of the monasteries, president of organizations and camp leaders.

‘… in keeping with the spirit of H.H. the Dalai Lama’s repeated talks, it is imperative that those attending the teachings should be confirmed non-worshippers of Dholgyal (Shugden). Therefore we have no choice but to announce that keeping this stringently in mind, the respective institutions and organizations should implement this requirement without failure. For this purpose, they should minutely scrutinize the list of attendance to these teachings of H.H. the Dalai Lama. At the same time, the settlement office has prepared special badges for all the monks, nuns and the laity.’

September 2nd, 1998 Two hundred delegates of Dorje Shugden Society from all over India and Nepal conducted a silent and peaceful march in New Delhi against the ban on their freedom of religion, with banners and placards, calling upon the Tibetan exile administration, Dharamsala: ‘Stop your religious intolerance and discrimination. Stop your lies about Dorje Shugden Society. We are being condemned behind our back. Keep politics out of religion.’

September 15th, 1998 Mr. Phuntsok Nudrub (63), a devotee of Dorje Shugden and resident of Delhi, goes to the Foreigners’ Registration Office (FRO) in Dharamsala for renewal of his Registration Certificate (Stay permit for Tibetan refugees in India). He is interrogated over two days, attended by officers of Tibetan Department of Security. The Indian officer asks Phuntsok if he is a worshipper of Dorje Shugden. Phuntsok replies ‘Yes’. On cue from Tibetan officers, the Indian officer observes that ‘as every other Tibetan, you can either accept the Dalai Lama or worship Dorje Shugden. You cannot be both.’ Phuntsok raises serious objection to this unprecedented interference with his religious faith. Noting that the FRO cannot renew his stay permit unless he gives up the worship, the Indian officer refuses extension of Phuntsok’s stay permit.

August 22nd, 1998
A delegation consisting of 120 members of the Dorje Shugden Society from different parts of India, including women and elderly survivors from Tibet, leave from Delhi to Dharamsala, in order to participate in the convention with the aim of making a contribution towards reconciliation and restoration of religious freedom in the Tibetan community.

August 25th, 1998: around 10 p.m.
Officer Dawa Tsering calls the Tibetan public at McLeod Ganj, Dharamsala, and tells them that busloads of Shugden activists have set out from Delhi to destroy the Tibetan Temple, and then to proceed against the Dalai Lama’s palace. The Tibetan public, including monks, gather at the bus station of McLeod Ganj throughout the night, waiting to attack the delegation.

August 25th, 1998: Midnight
Two Tibetan ministers call on the Sub-divisional Commissioner of Police, alerting the district authorities to the potential ‘law and order’ situation, and urging them to detain the Shugden delegations before the situation explodes.

August 26th, 1998: Morning
All the 120 delegate members of the Dorje Shugden Society, including many old people and women, are forced to stay back at Samela village, on the outskirts of Kangra town. The delegates are left stranded at Samela from 9 a.m. till the evening.

August 26th 1998: Evening
The entire delegation is directed by the police to move to the nearby Dehra town into judicial custody.

August 26th-27th, 1998: 10:30 p.m. to 2 a.m.
The district administration arranges a meeting between the delegation and the United Cholsum Organization at the police headquarters in Dharamsala under the supervision of the additional Deputy Commissioner (ADC), (Mrs.) Anuradha Thakur, attended by the top district police officers.

The Shugden delegation asked the UCO heads, as well as Tibetan exile government’s representative Samkhar Tenpa and Tashi Namgyal, to produce hard evidence, if any, to substantiate their allegation about the Dorje Shugden Society being funded by Communist China or Taiwan. In the absence of such evidence, the Dorje Shugden delegates add that the UCO should allow them to attend the convention where they will clear public misconceptions about the matter once for all. The UCO delegates do not provide any evidence. They only repeatedly point out that the delegates must return back to Delhi as they may be attacked, beaten and killed by Tibetans if they proceed towards Dharamsala.

August 27th, 1998
At the Annual Convention of the Tibetan Youth Congress (TYC) at the Tibetan Children’s Village (TCV), Dharamsala, the Dalai Lama, in the course of his opening address, says: ‘I have imposed this ban for three reasons: (1) Throughout history this worship has been at odds with the Gaden Phodrang ruling government of Tibet, (2) Buddhism, which is very profound, is in danger of degenerating into spirit worship, and (3) worship of Dholgyal (Shugden) creates sectarianism. For these three reasons I have imposed the ban. You, the younger generation, should be careful. It is dangerous. I was informed that more than a hundred worshippers of Dholgyal were coming.’

August 31st, 1998
Resolutions passed by the 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?

‘F. To make it impossible for those who are engaged in undermining 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 public (by treating those who worship Dorje 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.

‘G. Furthermore, in all Tibetan enclaves, unless and until devotees of Dorje 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 religion 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 Dorje Shugden.”

‘H. Since books, documents, newsletters and whatever literature published by the so-called Dorje 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.

August 1998
The ‘Secret Society of External and Internal Enemy Eliminators’ again makes death threats against the two young incarnations of Kyabje Trijang Rinpoche (13), Tutor of H.H. the Dalai Lama, and Song Rinpoche (11). Trijang Choktul Rinpoche is forced to stop his traditional studies and leave India.

[Choktul Rinpoche went to live in Western Europe and asked for an audience each time the H.H. Dalai Lama visited Europe. Choktul Rinpoche requested H.H. the Dalai Lama’s unconditioned, compassionate acceptance to allow him to continue his relation to Dorje Shugden, who has been closely linked with the last three predecessors of the line of Kyabje Trijang Rinpoches. This has been repeatedly refused.

In their last meeting in Europe, in Graz, Austria, in 2003, the Dalai Lama stated his final judgement: ‘If you give up this deity, myself and all Tibetan people will appreciate it very much and our protector Nechung will take care of you and make you more successful and famous than ever. If you do not give up this deity, then your monastic career, like receiving the full monk’s ordination and taking Geshe examinations will not be possible. So I leave it to your judgement.’ Then he concluded the conversation with the English words: ‘Yes or No’? Choktul Rinpoche, in great disappointment, neither wanting to give up the tradition of his own predecessors, nor wanting to stick out as opponent to the Dalai Lama, chose to change his lifestyle totally and now lives freely, concentrating on his own Dharma studies and practices in the USA.]

Joe Berardo (a portuguese millionaire. ps - joe is not a portuguese name...he's just stupid) bought all the statues that came from several countries in Asia just to built what he calls 'The Garden of Peace' for everyone to enjoy freely.

Well, at least that...

The garden is indeed amazing and the statues overwhelm you with their height. They are still finishing it but it already takes you around one hour to see it all.

A minor detail: it's amazing the ammount of rubbish and statues already broken that you can find in a place called 'The Garden of Peace' that even didn't open yet!!! Shame...

Totaly worth it guys!!

See more

March: First Week, 1998Four monks who recently arrived from Tibet, from the monastery Sog-Shandrung, seek to participate at a public audience with the Dalai Lama in Dharamsala. They are told that before they are cleared for the audience they should sign a declaration saying that they will not worship Dorje Shugden. One of the monks says that unless the Dalai Lama personally orders him, he cannot sign such a declaration. After the audience, two sign but two do not.

March 22nd, 1998There is a public meeting in Delhi on the religious crisis precipitated by the Private Office of the Dalai Lama. Participants number about 200, including Shri Rathi Lal Prasad Verma, Member of Parliament (BJP Party), Mrs. Dolly Swami, President of Delhi Mazdoor (Laborers), Prof. Dr. P. R. Trivedi, Chairman of Indian Ecological and Environment, Shri Dev Anand Mishra, prominent Human Rights Activist, Prof. Ashwani Kumar, Faculty of Law at Delhi University, and other dignitaries. Mr. Rathi Lal expresses genuine pain over the religious ban. He says this is a clear attack on religious freedom as guaranteed by the Constitution of India. He offers to discuss this issue with his colleagues in government, and to bring it on the floor of the parliament. Dolly Swami notes that as long as Tibetans live in India, their leadership has to live by Indian law. Every Indian leader or academic, who speaks on the occasion, expresses deep sympathy with all those Tibetans who worship Dorje Shugden and offer encouragement.

May 9th-11th, 1998The first General Convention of Dorje Shugden Society is held at the India International Centre in New Delhi. About 100 delegates from various branches in India, USA, England, Italy, Spain, Germany, Austria, Holland, Switzerland, Hong Kong, Taiwan, Singapore and Nepal gather to review the situation and exchange views on establishing a common plan of positive action.

June 10th, 1998The (then) Tibetan minister for the Department of Religion and Culture, Ven. Kirti Rinpoche, pays an official visit to Darjeeling Tibetan settlement. On the minister’s instructions, two local Tibetans – Amdo Tsultrim and Gyalrong Gyatso – are sent to the home of Gonpo Dekyi, the widow of Amdo Gonpo, a devotee of Dorje Shugden. They forcibly take away a Shugden Vase from her home and bury it below the local cemetery. The vase had been consecrated by His Holiness Song Rinpoche.

July 22nd, 1998 The United Cholsum Organization based in Dharamsala announces a proposed Tibetan general convention in Dharamsala in August. The theme of the convention is about marginalizing devotees of Dorje Shugden in the Tibetan exile community.

January 2nd, 1998 During the inauguration of the debating courtyard of Sera-Mey monastery by the Dalai Lama, the monks of Pomra Khangtsen, who constitute about three-quarters of Sera-Mey monastery, and all of whom rely on Dorje Shugden, are prohibited from attending the ceremony. They are prevented from leaving their rooms and kept under virtual house arrest by the local police under instructions from Dharamsala, who allege that the monks are a threat to the Dalai Lama’s security.

During the inauguration ceremony, there is a large thangkha painting of Tha-wo, the monastic protective deity, who looks like Dorje Shugden. The Dalai Lama, thinking that it is Dorje Shugden, bitterly attacks the practice of Dorje Shugden in his talk to the monks. Later he calls the abbots together and starts to chastise them for displaying the thangkha, until it is pointed out to him that it is not Dorje Shugden.

During this talk the Dalai Lama announces that the monks have to choose between the Dalai Lama and Dorje Shugden.

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

January 5th-8th, 1998 The Swiss TV news programme ’10 vor 10’ features four consecutive news reports on the Dorje Shugden issue.

January 14th, 1998 Amdo Lobsang Tenzin (President for Domed Cholkha), Bhu Yontan (President for U-Tang Cholkha) and Ratru Ngawang (President for Dotoe Cholkha, all three representing the United Cholsum Organization or UCO in Dharamsala) and Mr. Jampal Yeshe (President), Geshe Kunchog Gyaltsen (Vice-president). Lobsang Gyaltsen (International Relations Coordinator) and Ven. Dhondrub (Treasurer) of Dorje Shugden Society, meet in New Delhi to explore common ground as part of an exercise to resolve the current Tibetan religious crisis.

The UCO representatives ask the Society members for the ‘immediate closure’ of their society. The society members explain that the society exists only to seek the restoration of religious freedom and the lifting of the ban. When these two are achieved, the society will automatically cease to exist. Deliberations continue for the whole day. The society point out that both the Dalai Lama and the Tibetan exile government have so far ‘ignored all our petitions and personal appeals for redress of their legitimate grievance.’

January 25th, 1998 Second meeting with United Cholsum Organization in New Delhi. The participants are the same as on January 14th. At this meeting, the Dorje Shugden Society makes it clear to the UCO that it is not backed or funded by Communist China. The representatives accept this fact with an open heart. They say they will announce this fact publicly at the proposed United Cholsum Organization’s convention in Dharamsala.

On November 20th the Dalai Lama gives a talk at Drepung Lama Camp from 8.00 a.m. to 11.00 a.m. In this talk the Dalai Lama says that he is no longer striving for complete independence for Tibet from China. Tibetans, in view of their small population, large land mass, lack of natural resources, need for industrialization, should therefore be striving more for genuine autonomy under China rather than complete independence. As times change later on, independence can be mooted.

He also says, ‘During this year’s New Year teachings, I spoke against the worship of Shugden, and expressed my feeling. I did not ask the Tibetan exile Cabinet or the exile Tibetan parliament to enforce the ban. However, they voluntarily supported me. I appreciate their show of support. Likewise, among the abbots, there have been many who gave up worship of Shugden after my talks; I give them my thanks for their compliance.’

In a significant contradiction to allegations made by the exile Tibetan government made earlier in the year that the worship of Dorje Shugden poses a danger to the Dalai Lama’s well-being, the Dalai Lama himself assures the public that, ‘there is no need to worry about his well-being’, adding further that, ‘he is confident of living to the age of eighty at least.’

Later that day there is a monastic debate examination. Members of both Shartse and Jangtse monastery (approx. 2,000) participate. The programme begins at 2 p.m. and lasts until 7.30 p.m. During this programme, at about 6 p.m., the Dalai Lama speaks. Excerpts from this talk include the following:

‘When I was visiting Sera Monastery (in Bylakuppe, November 15th-18th, 1996), a representative of Shartse and Jangtse monastery called upon me, formally inviting me to visit these two Monasteries. I playfully asked them about the recent demonstrations against my officers…

‘This time I will visit Shartse. In the future, however, if the monastery continues to worship Dorje Shugden and build images of this deity, then I must decline to visit Shartse. In that case, neither they should invite me, nor will I come even if invited.

‘Likewise, in Tibet in the future, if any monastery worships Dorje Shugden, neither should they entertain any hopes of inviting me, and even if invited, I shall not feel comfortable accepting such invitations.

‘Likewise if there are still people who feel they cannot give up this worship and who feel they will continue to worship Dorje Shugden, I do not see any benefit for them to remain under the auspices of the Ganden Phodrang Tibetan government.

‘You might feel that by publishing letters, pamphlets etc. against this ban, that the Dalai Lama will revoke this ban. This will never be the case. If you take a hard stand, I will tighten this ban still further.’

After these words, the Dalai Lama stands up from this throne, and pointing to his left and the right asks, ‘Which is Shartse and which is Jangtse’. Then, pointing towards the Shartse section, the Dalai Lama remarks: ‘I warn you, elder monks of Shartse. You must not say one thing and do another. The elder monks should change their mind, and guide the junior monks.’

August 8th, 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.’

October 4-6th, 1996
The Board of Gelug teachers in Europe (19 members) meet and 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.’ From then on the members of the board are too scared to meet again.

The Dorje Shugden Society meet with abbots from Sera, Drepung and Ganden in New Delhi. The abbots request an audience with the Dalai Lama to discuss the issue. The audience is denied, as have all previous requests by the Dorje Shugden Society for audiences concerning this matter.

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

November 11th, 1996
A notice is posted banning devotees of Dholgyal (Dorje Shugden) from attending a Guhyasamaja empowerment by the Dalai Lama.

November 1996
The Dalai Lama attends the last day of six weeks of practices in connection with Tamdrin Yangsang, the day on which the rituals including the ‘taking out of the tormas’ are performed. Those present are monks from Sera-Je and Nechung monasteries, and six oracles, who all go into trance. One, a female oracle, Tsering Chenma, begins attacking Dorje Shugden, saying that even within the congregation there are still those who practise Dorje Shugden. Another female oracle, Yudonma, then points to Jangmar Rinpoche from Drepung Loseling monastery, a Lama in his late 60’s who was originally from Gyalthang province of eastern Tibet, and starts shouting, ‘This Lama is bad, he is following Dorje Shugden, take him out, take him out!’ She then starts pulling his robes and grabbing his head. The Lama gets up and slaps her twice. A scuffle breaks out between Jangmar Rinpoche and his attendants on one side, and the oracle and monks from Nechung Monastery on the other. The Lama is expelled. Next day he reports this incident to the Dalai Lama directly and the Dalai Lama says, ‘You have no fault, I know very well that you are not a practitioner of Dorje Shugden. Sometimes these oracles are a little too much. It is good you gave a slap.’

July 8th, 1996
A Public Notice is posted: ‘On July 8, at 9 a.m. there will be the preparatory rite for the empowerment of Avalokiteshvara (Buddha of Compassion). And on July 8 there will be the actual empowerment. However, those who worship Dholgyal (Shugden) are not allowed to attend this empowerment. By order of the Private Office of H.H. the Dalai Lama.’

July 13th, 1996
Samdong Tulku, Speaker of the Tibetan parliament, speaks to local Tibetan dignitaries in New Delhi, advising them not to use pressure or violent language in 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.

July 13th-14th, 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 join the march. As a result, these monks are expelled from their college. On August 6th, 1996 in the name of the Tibetan settlements in Mundgod, the Tibetan exile government sends a letter to Jangtse Monastery expressing appreciation for the expulsion of the eleven monks from their monastery.

July 17th, 1996
A resolution of Tibetan exile parliament is tabled by Yonten Phuntsog and seconded by Tsering Phuntsog: ‘8: In essence, government departments 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 teachings 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 11th, 1996 A total of ten Tibetans including eight males 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. This incident takes place in the Tibetan community in Shillong, Meghalaya.

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 the Kalachakra initiation in Lahul Spiti, the Dalai Lama’s female oracle Tsering Chenga alleges that some thirty members of Dorje Shugden Society will attack the Dalai Lama during the initiation. Elaborate security measures and searches are taken, but this is shown to be a false prophecy and a false alarm. There is no-one from the Dorje Shugden Society present.

July 25th, 1996
A letter is sent to various monasteries recruiting monks for the Buddhist School of Dialectics in Dharamsala. One of the four qualification required is: ’4: The candidate should not be a worshipper of Dholgyal (Shugden).’

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 demonstration against the ban at Ganden Monastery, Mundgod, Karnataka State.

July 29th, 1996
900 monks from Sera-Mey Monastery conduct a peaceful demonstration against the ban on Dorje Shugden.

Samdhong Tulku, then Speaker of the Tibetan People’s Deputies gives a speech to monks gathered in the assembly hall of Sera Lachi, saying ‘…Dorje Shugden and Nechung (state protector) are both Bodhisattvas who have reached high grounds.’

‘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 do’s and don’ts to all our religious traditions including the four Buddhist Traditions and Bon. Anyone in our Tibetan society can engage in the religious practices of Islam, Christianity, Buddhism, or Bon. 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 (exile Tibetan) administration are not allowed to rely (on Dorje Shugden).’

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

June 19th, 1996
The Tibetan Women 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 Tibet issue.’

May 9th, 1996
Tibetan Representatives from monasteries traditionally venerating Dorje Shugden from all over India meet in Delhi and resolve not to give up their faith. They submit their first appeal to the Private Secretary of the Dalai Lama.

May 10th, 1996
In the hope of a dialogue, Shugden devotees send a petition to the Dalai Lama, which is followed by petitions on May 20, May 30, and June 5. A number of petitions and letters have been sent to the Dalai Lama. Requests for audiences have been made on several occasions. They have all been rejected.

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 14th, 1996
The Kashag (Tibetan Cabinet) releases a statement denying any religious suppression.

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 23rd, 1996
The Dorje Shugden Devotees Charitable and Religious Society is formally registered in Delhi. Documents including government decrees relating to the ban on the practice of Dorje Shugden are mailed to about 75 human rights groups, as well as Tibet support and cultural groups.

May 24th, 1996
The Dorje 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.’

May 28th, 1996
The exile Tibetan Cabinet Secretariat restrict permission for Geshe Cheme Tsering to travel abroad to lead a cultural tour to raise funds on behalf of his monastery, Ganden Shartse, situated in Karnataka State. (Geshe Cheme Tsering is a practitioner of Dorje Shugden and general secretary of the Dorje Shugden Society.)

At Golathala Tibetan settlement near Bylakuppe, a large statue of Dorje 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 Monastery. 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 Dorje 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 Khamtsen 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 25th, 1996
On the orders of the abbot of Ganden Shartse, Achog Tulku, then in Dharamsala, the 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.

April 26th, 1996
A Hayagriva puja group of Sera-Je monastery receives a special commission from the Private Office of the Dalai Lama to perform 21 days of exorcism by the deity Hayagriva Tamdim Yangsang against Dorje Shugden and its worshippers. Bari Rinpoche is asked to preside over the exorcism. In return the Private Office offers him to be the next year Geshe Lharampa with exemption from Geshe exams.

In late April, 1996
Zungchu Rinpoche collects signatures from Shartse schoolchildren agreeing to the ban. An 11-year-old monk asks what it is for. Zungchu replies that it is a form to find western sponsors for schoolchildren.

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 hospitalized. Windows of prominent Shugden worshippers are smashed.

At 8 a.m., a group of nuns go into the abbot’s chamber at Ganden Choeling Nunnery in Dharamsala and drag a Dorje 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 Dorje Shugden among its members.

April 14th, 1996
The Guchusum Movement Organization passes a resolution banning Dorje Shugden among its members.

All government employees are ordered to sign a declaration to the effect that they do not / will never worship Dorje 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 19th, 1996
The Toepa Association (Regional Group) passes a resolution declaring Dorje Shugden a ‘Chinese ghost’ and banning its practice.

Employees of the Tibetan Children’s Village are urged to take loyalty oaths.

A decree is sent to all major Tibetan monasteries by the Dalai Lama’s Private Office making it mandatory for administrators and abbots to enforce the ban.

Representatives of the Dalai Lama’s Private Office start to arrive in the monasteries and Tibetan settlements to apply pressure and supervise the signatures drive.

March 10th, 1996
During annual teachings at the Thekchen Choeling Temple in Dharamsala, the Dalai Lama imposes a ban on worshipping Dorje 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 Dorje 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 practising Dorje 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 resolution banning the worship 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, telling them that ‘if anyone who continues to worship Dhogyal, 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 Dorje Shugden, which the Tibetan administration use in place of Shugden, thinking it a derogatory name.)

1986
he Mongolian Lama Guru Deva Rinpoche, who has made very generous offerings and donations to the Dalai Lama, the two tutors, to the great monasteries, Sera, Drepung, Ganden, at a time when Tibetans coming to exile experienced a shortage of everything, who is then living in Clementown near Dehra Dun, India, is forced to leave India because his printing press published a letter questioning the Dalai Lama’s actions regarding Dorje Shugden. Rinpoche donates his house in Drepung Gomang to the monastery. 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 Rinpoche is forced to return to Mongolia, his native country.

Como se chama o jornal do Tibete?

É o Daily Lama!

caracteres: 43

por: desconhecido

enviado: tavjo

Incontro con Carla Bruni La premiere dame francese Carla
Bruni-Sarkozy è arrivata al tempio buddista di Lerab Ling a Roqueredonde nell’Herault, nel sud della Francia. Dopo la cerimonia
d’inaugurazione del tempio in presenza del Dalai Lama, la Bruni ha incontrato il capo spirituale buddista a porte chiuse.

Fonte: http://www.ilgiornale.it/a.pic1?ID=285003

Chronicle of Events – in the Dalai Lama Controversy part 1

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
For the first time the Dalai Lama speaks publicly against the practice of Dorje Shugden.

July 18th, 1980
The Dalai Lama says at Sera Monastery, Karnataka State, ‘To summarize 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 (the state protector), whether it be a great master or a monastery, it does not bode well to worship Gyalchen.’

The Dalai Lama orders a small Shugden temple near the main hall of Sera Monastery in South India to close down. Lamas and senior monks from Sera-Je and Sera-Mey monasteries have attended this temple. A new, small temple of the state protector Nechung is erected under the command of the exile government in the courtyard of the monastery – and in all Tibetan settlements.