Persecution of Dorje Shugden practitioners continues at Tibetan Camps and Monasteries

Notice on walls at Tibetan Settlement Camp 3 from the "enemy-defeaters"

To Devotees of Avalokiteśvara

In Camp no. 3, near the mustachioed Amdo's restaurant, a shop owned by a family of camp 4, they are Shugden worshipers, thus you all are strongly recommended not to walk in or buy anything from this shop.

signed: the group of enemy defeaters

(See more.)

Note the irony of these terrible messages, which are basically saying:

"To the supporters of Avalokiteshvara, you are encouraged to cause suffering to others in the name of discrimination and religious intolerance. Thank you for your attention."

When did 'compassionate Buddhists' make it their duty to harm others? What a crazy, hypocritical world the Dalai Lama's shameful ban is creating.

Meanwhile, some more news from Shar Gaden Monastery and the nearby Tibetan Camps from an American visitor:

Hello Friends,

The monks here have just finished their exams and tomorrow the much anticipated results are to be announced. There has been much talk about how excellent all the monks performed. Everyone seems to be very excited to hear who will receive the top honors. Currently I am teaching 4 classes a day in basic English as well as private lessons in my free time...and I am loving every minute of it.

Every night I walk to the Tibetan camp 2 and visit with the only family there that has remained loyal to our precious protector. This family of one mother, her brother and 4 children has suffered unbelievable hardships due to the Dalai Lama's policies. They have had their house stoned as well as the constant harassment by all of their neighbors.

The first night walking there I was greeted by almost every Tibetan I came across. However, word must have spread because the very next night no one would even make eye contact with me much less return my greetings. How sad. This Tibetan family has been dealing with this abuse for years...and they don't get to go home to America in six months like I do.

I will be posting much more about this brave family and our courageous monks as the days go by...I am just now starting to get the taste of what things are like here.

You can follow his blog here.

Many people think that because Shar Gaden and Serpom monasteries exist, the monks now have a home and there's no problem. In fact, some supporters of the Dalai Lama have gone as far as to say that there is no ban because these monasteries exist so that the monks are obviously free to practise Dorje Shugden. However, the everyday reality is quite different. In both Shar Ganden and Serpom, reports indicate that the persecution and segregation ordered by the Dalai Lama continues in full fledge.

Dalai Lama, give religious freedom.

Court case against the Dalai Lama concludes: no victory, no defeat either

Due to the on-going persecution of Buddhist adherents of the four centuries-old practice of the protective Buddha Dorje Shugden by Tenzin Gyatso, aka the 14th Dalai Lama, and his "Central Tibetan Administration" (CTA), following a ban of that religious practice, the Dorje Shugden Devotees' Charitable and Religious Society took the brave step of filing a Petition to the Delhi High Court, New Delhi, India in 2008.

On 5 April 2010, after more than two years of struggle, the Petition was finally dismissed by Justice S. Muralidhar on technical grounds.

The major reason cited for denying jurisdiction was location. The government of India pointed out that this court has no territorial jurisdiction over a dispute. As they are located in Dharamsala, the state government is to investigate the allegations against the Dalai Lama and Tibetan government in exile. Indian government does not recognize the so-called Tibetan government in exile.

Justice Muralidhar pointed out:

"It is however clarified that the dismissal of this petition will not preclude any individual member or members of the [Dorje Shugden Society] to seek appropriate remedies as may be available to them in law" before the police in Karnataka and its state government.

It was further stated that worshippers of Dorje Shugden have a right to freedom of religion as enshrined under Article 25 of the Constitution.

Predictably, the website of the Central Tibetan Administration on April 20 claimed this as a victory for them, falsely stating on their website that “Justice Muralidhar's decision had the effect of closing the doors on the possibility of similar complaints in the future.” In fact, Justice Muralidar clearly stated that by dismissing the case in its present form he would not express any opinion on the merits or demerits of the case, and he clearly pointed out in paragraph 12 of the Order (as mentioned above): "It is however clarified that the dismissal of this petition will not preclude any individual member or member of the Petitioner No. 1 Society [i.e., the above named Dorje Shugden Society] to seek appropriate remedies as may be available to them in law before the appropriate forum…".

The court noted that the Shugden Society's harassment and maltreatment accusations had not yet been lodged in a formal complaint to the local police authorities. This has led the CTA to take the Justice’s comments out of context, stating that the Petition had been dismissed due to 'vague averments' regarding cases of harassment and persecution against Shugden devotees. The actual order in fact reads that they were vague statements because "the criminal law remedies available to the Petitioners has not been availed of by them" (para 8), i.e. the victims. This of course is likely due to intimidation and fear of further persecution.

Despite the CTA propaganda, it is clear from studying the judgment that there was no victory, but nor was there a defeat. The dismissal was mainly for two reasons. (1) The Justice did not see a territorial jurisdiction of the Delhi High Court pointing towards the law and order institutions of the States of Himachal Pradesh (the seat of the Tibetan leader) and Karnataka (the site of the large Tibetan settlements Mundgod and Bylakuppe). (2) He mentioned the lack of records in the local police files due to the absence of complaints by victims of the Dalai Lama's actions.

This ruling in fact lights the way for future court cases in the coming years to be tried in the appropriate state forums, especially as and when individual victims garner the courage to make official complaints to the local police and the records of those complaints pile up. As the persecution continues and monks are still expelled en masse from their monasteries, there is sadly no shortage of evidence to bring against the Dalai Lama and his CTA.

As the Dorje Shugden Society said on April 22:

"There is no question of win - lose here. The dismissal of the case is disappointing. On the other hand, this experience has given us a second chance to approach it in a better and more efficient way. Moreover, it also implies that collaboration and fraternity are priorities. Also, our lawyer said that the Society can file a Suit and individuals who are affected can file individual Petitions. The society tried its best according to its ability. Of course the society is poorly funded. But this is not end of our struggle for religious freedom, human dignity and equality, since our cause is just. And it goes without saying that those who walk on the path of truth often face challenges. Despite hindrances we ought to make effort that no one live through the deprivation of their basic rights, and pledge to promote love, compassion and tolerance in lieu of merely preaching them."

Serpom Monastery Website

We would like to draw your attention to the new website for Serpom Monastic University.

The reason for the existence of this monastery is explained here:

Pomra Monastic Section, a part of Sera-Mey monastery, separated from Sera-Mey monastery on April 25, 2008, when the monks from Sera-Mey monastery had to give their signatures and take an oath to the effect that they never worship the Dharma Protector Dorje Shugden, nor share religious and material ties with Shugden devotees. Serpom monks refused to take oath because of the basic human right of religious freedom. Therefore Pomra monastic section became a full-fledged monastery, which is now known as Serpom Thoesam Norling Monastery for the preservation of the Ganden Nyengyu Tradition.

More from the About Us page:

Situated in Bylakuppe Tibetan Settlement, Mysore District, Karnataka State, India, Serpom Thoesam Norling Monastery is a registered non–profit organization and monastic university for advanced Buddhist studies. The monastery is open to everyone, without any discrimination. Serpom became a monastery on April 25 2008. Its sister monastery is Shar Gaden monastery, which is situated in the Mundgod Tibetan Settlement of Karnataka State.

The monastery grants free education, meals and accommodation to hundreds of monks, since it became a full-fledged monastery. At present the population of our monk numbers in 567, excluding the monks who reside abroad. Serpom Monastery aims to produce Buddhist masters, philosophers, scholars, peace educators, etc, to make greater contribution to world peace and people’s welfare. Here monks study the five main texts of the Mahayana Buddhist curriculum, which takes on average eighteen years.

Please pray for the Tibetan Earthquake Victims

May all the earthquake victims in Tibet, as well as in Haiti and Chile, come under the loving care and protection of the Spiritual Guides, Deities and Dharma Protectors.

Another message from the Dorje Shugden Society asking for everyone's prayers as the death toll rises in Tibet:

Dear Dharma brothers and sisters;

We are mourning those who were killed and injured by the earthquake in Tibet.

The society would like to request each of you to recite the Migtsema prayer of Lord Tsongkhapa for at least one round of rosary, and dedicate the merit you accumulate through these prayers for those who have died to obtain a precious human rebirth, as well as toward the swift recovery of all those injured and affected.

MIGTSEMA PRAYER


MIG ME TSE WAI TER CHEN CHAN RE ZIG

DRI ME KHYEN PAI WANG PO JAM PAL YANG

DU PUNG MA LU JOM ZE SANG WEI DAG

GANG CHEN KHE PE TSUG GYAN TSONG KHA PA

LO SANG DRAG PAI SHAB LA SOL WA DEB


Tsongkhapa, crown ornament of the scholars of the Land of the Snows,

You are Avalokiteshvara, the treasury of unobservable compassion,

Manjushri, the supreme stainless wisdom,

And Vajrapani, the destroyer of the hosts of maras;

O Losang Dragpa I request you, please grant your blessings.


Thank you!

Dorje Shugden Devotee's Charitable and Religious Society
Internet: www.shugdensociety.info
Email: contact@shugdensociety.info, shugdensociety@yahoo.com
Phone: 0091-11-23921169

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Wisdom Buddha Dorje Shugden blog joins the Dorje Shugden Society in praying for all those suffering this week's terrible earthquake in Tibet.

The society and its members mourn those killed and injured by the earthquake on Wednesday.

The society has organized prayer service and offered butter lamps in its temple. It is our prayer that the deceased take a precious human rebirth, the injured recover soon, and swift, appropriate relief and rescue reach there on time.

The earthquake hit Kyigudo in North-Eastern Tibet on Wednesday. According to reports, at least 500 people have been killed so far, and more than 10,000 injured, in the remote, predominantly Tibetan community, where many earn their living raising yaks, sheep, horses and so on.

We pray that every person in the world enjoys freedom from earthquakes.

Dorje Shugden Devotees Charitable and Religious Society
www.shugdensociety.info

Ten Reasons Why Dorje Shugden is Considered a Buddha

1. Dorje Shugden is the last incarnation in a lineage of enlightened Masters

Dorje Shugden arose from an incarnation lineage of enlightened Teachers. As the highly realized Master, Tagpo Kelsang Khedrub Rinpoche, said:

You have manifested in different aspects
As Indian and Tibetan Masters,
Such as Manjushri, Mahasiddha Biwawa, Sakya Pandita,
Buton Rinchen Drub, Duldzin Dragpa Gyaltsen, Panchen Sonam Dragpa, and many others.

Their life stories are explained in the book Heart Jewel. Since his lineage is enlightened, Dorje Shugden is a Buddha too.

2. Dorje Shugden could not be subdued by the 5th Dalai Lama or other Lamas

When Ngatrul Dragpa Gyaltsen, the last human incarnation, manifested as the Dharma Protector Dorje Shugden (as he had predicted he would do), the 5th Dalai Lama initially developed the mistaken idea that he was a spirit and tried to subdue him through performing wrathful fire pujas. Although he and many high Lamas tried to destroy Dorje Shugden, they were not able to because he is a Buddha. This is explained by Tagpo Kelsang Khedrub Rinpoche in his praise of Dorje Shugden, Infinite Aeons:

Then, although four undisputed powerful Tantrikas,
With concentration, began wrathful rituals to strike you down,
Through the power of having completed Guhyasamaja's two stages,
You would not be silenced, and showed signs of heroism; praise to you!

3. Dorje Shugden’s form teaches the paths of Sutra and Tantra

Dorje Shugden's form teaches the complete stages of the path of Sutra and Tantra, and such qualities are not possessed by the forms of worldly beings.

He appears as a fully ordained monk to show that the practice of pure moral discipline is essential for those who wish to attain enlightenment. In his left hand he holds a heart, which symbolize great compassion and spontaneous great bliss – the essence of all the stages of the vast path of Sutra and Tantra. His round yellow hat represents the view of Nagarjuna, and the wisdom sword in his right hand (like the one held by Manjushri and Je Tsongkhapa) teaches us to sever ignorance, the root of samsara, with the sharp blade of Nagarjuna’s view. This is the essence of all the stages of the profound path of Sutra and Tantra. He rides a snow lion, symbolizing the four fearlessnesses of a Buddha.

Explanation of his remaining features can be found in Heart Jewel, as can the specific enlightened function of each of the thirty-two Deities of his mandala, which are explained in a prayer written by Sachen Kunlo, one of the great Sakya Lamas.

Only enlightened beings display a meaningful aspect that teaches the entire path to enlightenment. Therefore, Dorje Shugden is a Buddha.

4. Dorje Shugden is the incarnation of the five Buddha families

Dorje Shugden is the incarnation of the five Buddha families and appears in five forms that symbolize the five families. These forms are explained in Heart Jewel and are called 'the five lineages of Dorje Shugden'. The principal Deity, Duldzin Dorje Shugden rides a snow lion. Vairochana Shugden is white and rides an elephant. Ratna Shugden is yellow and rides a palomino horse. Pema Shugden is red and rides a turquoise dragon. Karma Shugden is dark red and rides a wrathful Garuda bird. These forms also symbolize Dorje Shugden's attainment of pacifying, increasing, controlling and wrathful actions and his main form as Duldzin symbolizes the supreme attainment – enlightenment itself.

Since Dorje Shugden is the manifestation of the five Buddha families, there is no doubt that he is the same enlightened nature as Buddha Vajradhara.

5. Dorje Shugden is the same nature as Manjushri, Je Tsongkhapa, Mahakala and Kalarupa

Dorje Shugden is the same nature as Je Tsongkhapa – they are the same person performing different functions. Many Dorje Shugden sadhanas state that Dorje Shugden is the embodiment of the “Guru, Yidam, and Protector”, where “Guru” refers specifically to Lama Tsongkhapa. When we practice the sadhana of Dorje Shugden, we are indirectly practising the Guru yoga of Je Tsongkhapa. Gelugpa practitioners who have a sincere trust in Dorje Shugden will have no difficulty in generating unshakeable faith in Je Tsongkhapa and his teachings.

Both Je Tsongkhapa (‘peaceful Manjushri’) and Dorje Shugden (‘wrathful Manjushri’) are manifestations of the Wisdom Buddha Manjushri, as are the Dharma Protectors four-faced Mahakala and Kalarupa. Therefore, they are all the same enlightened nature.

6. Dorje Shugden’s mandala Deities are the same nature as the body mandala Deities of Lama Losang Tubwang Dorjechang

The Deities of Dorje Shugden’s mandala are the same nature as the Deities of the body mandala of Lama Losang Tubwang Dorjechang, who is in essence Je Tsongkhapa.

Lama Losang Tubwang Dorjechang is the principal object of refuge in the blessed Gelug practice of Offering to the Spiritual Guide (Tib: Lama Chöpa), which comes from Manjushri’s Emanation Scripture. In this practice we visualize within his body the thirty-two Deities of Guhyasamaja. These thirty-two Deities manifest as the thirty-two Deities of Dorje Shugden's mandala, indicating that Dorje Shugden is the same nature as Je Tsongkhapa and Guhyasamaja and thus a fully enlightened being.

Of the Deities of the five lineages of Dorje Shugden explained above, the principal Deity is Duldzin Dorje Shugden, who is the manifestation of the aggregate of consciousness of Lama Losang Tubwang Dorjechang. The remaining four lineages are manifestations of Lama Losang Tubwang Dorjechang’s remaining four aggregates. Je Tsongkhapa himself therefore manifests as an enlightened Protector and retinue to protect his Ganden tradition.

7. The practice of Dorje Shugden was taught by Je Tsongkhapa in Tushita Pure Land

Dorje Shugden arose as the principal Protector of Je Tsongkhapa's doctrine over 300 years ago, at the time of the Fifth Dalai Lama, who composed the first verse of praise to him. However, the current system of empowerment and worship is more recent and comes from a great Lama called Tagphu Padmavajra. Lama Tagphu went to Tushita Pure Land where he met Je Tsongkhapa and requested a teaching. In response, Je Tsongkhapa lifted up the cloth covering the front of the golden throne on which he was sitting, and the five lineages of Dorje Shugden emerged. Dorje Shugden then transmitted the practice to Lama Tagphu, just as Maitreya had transmitted five major philosophical treatises to Asanga in Tushita Pure Land in earlier times.

Lama Tagphu later transmitted these instructions to Pabongkhapa Dechen Nyingpo, who passed them on to Trijang Dorjechang Losang Yeshe -- spiritual father and son. From Trijang Rinpoche, they passed to our present day Gelugpa Teachers.

8. Dorje Shugden has been relied upon by the highest Lamas, who themselves have been recognized as enlightened

Well-regarded Gelugpa practitioners of Dorje Shugden include the 5th Dalai Lama, Kelsang Thubten Jigme Gyatso 1743-1811 (a tutor to the 9th Dalai Lama), Losang Thubten Wangchuk Jigme Gyatso 1775 – 1813 (head of the Gelugpa in Mongolia), Ngulchu Dharmabadra, the Indian master Shakya Shri Bhadra, the 11th Dalai Lama 1838 - 1856 (who installed Dorje Shugden as the Protector of the Gelugpa tradition), Gyara Tulku Rinpoche, Tomo Geshe Rinpoche (regarded by the 13th Dalai Lama as an emanation of Je Tsongkhapa), Serkong Rinpoche (regarded by the 13th Dalai Lama as Vajradhara),Tagpo Kelsang Khedrub Rinpoche, Pabongkha Rinpoche, Trijang Rinpoche, Ling Rinpoche, Khangsar Rinpoche, Tathag Rinpoche (in charge of the Tibetan Government after the death of the 13th Dalai Lama), Zong Rinpoche, Lobsang Tamdin, Ribur Rinpoche, Khen Rinpoche Losang Tharchin, Lati Rinpoche, Geshe Rabten, Geshe Ngawang Dhargyey, Khensur Rinpoche, Khechog Rinpoche, Dagyab Rinpoche, Gelek Rinpoche, Lama Yeshe, Geshe Kelsang Gyatso, Yongyal Rinpoche, the 14th Dalai Lama (until he was in his forties), Dagom Rinpoche, Gonsar Rinpoche, Gangchen Rinpoche and others.

These Lamas themselves have all been recognized as realized, holy beings, with many thousands of Tantric disciples who revered them as living Buddhas.

The later Lamas were all direct or indirect disciples of the great Pabongkha Rinpoche and Trijang Rinpoche. The 14th Dalai Lama says that Pabongkha Rinpoche and Trijang Rinpoche were “wrong” to worship Dorje Shugden, but they have been recognized as emanations of Heruka and Amitabha respectively, and were the principal upholders of Je Tsongkhapa’s Gelug doctrine in their time; so how can they be wrong?

9. Dorje Shugden performs the twenty-seven deeds of a Buddha

The highly realized Master, Tagpo Kelsang Khedrub Rinpoche, composed a verse of praise:

With deep faith I prostrate to you, Vajradhara Dorje Shugden.
Although you have already attained the Buddha ground
And engage in the twenty-seven deeds of a Buddha,
You appear in various forms to help the Buddhadharma and sentient beings.

These twenty-seven deeds, explained in the Perfection of Wisdom Sutras, range from showing living beings the way to enter the spiritual path to liberation up to guiding them to the final attainment of Buddhahood. Since Dorje Shugden performs all these twenty-seven deeds, it is clear that he is a Buddha.

Some people say that Dorje Shugden has harmed practitioners who have strayed from the Ganden tradition, but there are no examples of this forthcoming, whereas there are many examples of how Dorje Shugden has protected living beings. For example, Dorje Shugden was responsible for the Dalai Lama being able to safely travel from Tibet to India in 1959.

Even today, there are many Buddhist practitioners with their own stories to tell of how they have been protected by this Dharma Protector. Dorje Shugden's name means 'Vajra Possessing Strength', indicating that he has great power and strength to spread Buddhadharma and to help people in these degenerate times.

10. Relying upon Dorje Shugden leads to supramundane results

The difference between a Dharma Protector and a worldly protector is that the former is an enlightened being whereas the latter is not. Worldly protectors have no ability to flourish the Buddhadharma nor to protect Dharma realizations in a practitioner's mind. As a Dharma Protector, Dorje Shugden’s principal function is to protect our Dharma practice, not to help our mundane affairs.

Dorje Shugden always helps, guides, and protects faithful practitioners by granting blessings, increasing their wisdom, fulfilling their virtuous wishes, and bestowing success on all their virtuous activities. Dorje Shugden does not help only Gelugpas; because he is a Buddha, he helps all living beings.

Dorje Shugden has removed obstacles and created the conditions for the extraordinary growth of Je Tsongkhapa's teachings, and most importantly realizations of those teachings, in this current age. Je Tsongkhapa's doctrine is now spreading to countries throughout the world. For example, any spiritual success enjoyed by NKT and FPMT practitioners is due to the blessings of this Buddha. (Lama Yeshe, the founder of the FPMT, relied sincerely on Dorje Shugden throughout his life.)

Those who rely upon Dorje Shugden know that their spiritual realizations come from his blessings. However, as with a relationship with any holy being, this is something that can only be experienced by someone who relies on him with strong faith over a long period of time, steadily building their connection with him.

Gyara Tulku Rinpoche from Drepung Loseling Monastery wrote a prayer of gratitude, whose sentiments are shared by Dorje Shugden practitioners worldwide:

First you gave me a highly qualified Spiritual Guide
Under whom I studied and practised Dharma.
When through following misleading advice I came close to entering wrong paths,
You immediately hooked me back into the correct path.

O Duldzin, King of the Dharma, I thank you for your kindness.
Your body is the synthesis of all Sangha Jewels,
Your speech is the synthesis of all Dharma Jewels,
And your mind is the synthesis of all Buddha Jewels.

Barack Obama meets the Dalai Lama

Was Tibet under the Dalai Lama, his family and other aristocrats Shangri-la or the Dark Ages? An appraisal of some of the documented realities behind the Hollywood mirage could restore some balance to the exaggerated view of the Dalai Lama's saintliness and clear up some misunderstandings of his actual historical role.

Not a lot of people know that he has only been designated (by himself and now the world media) as 'spiritual leader of Tibet' since the 1950s. His actual position prior to the 1950s was as the temporal ruler of Tibet, wherein he had huge power over the feudal population.

So which does he want to be? If only the 'spiritual leader', why is he even involved in meeting politicians with the political aim of regaining Tibetan autonomy (under the institution of the Dalai Lamas)?

Head of the Gelugpa Tradition Breaks Rank with the Dalai Lama

It's oldish news now, but an astounding recent development has been the 'defection' of the 101st Ganden Tripa (Head of the Gelugpa Tradition, the holder of Je Tsongkhapa's throne) Lungri Namgyal Rinpoche to Dorje Shugden worshipping Shar Gaden Monastery following his retirement.

Rinpoche, who is now referred to as the Ganden Trisur, which indicates that he a retired Ganden Tripa, has officially left Ganden Shartse, a monastery under the control of the Tibetan Government in Exile, for Shar Gaden Monastery. Shar Gaden is a new monastery that has recently been formed by those monks and lamas that have been expelled or otherwise made unwelcome at Ganden Shartse. It proudly and openly upholds the tradition of practising Dorje Shugden as a wisdom protector of Manjushri Je Tsongkhapa’s teachings.

In 1999, the Dalai Lama changed the system of selection of Ganden Tripa from one of democratic election within the monastic system to one where the Ganden Tripa is appointed by him, the political leader of Tibet. Perhaps it was so that he could make sure that that future Ganden Tripas wouldn't be Dorje Shugden practitioners. In any event, this move gave the Dalai Lama unprecedented control over who would be the throne holder of Je Tsongkhapa's tradition.

Ganden Trisur Lungri Namgyal Rinpoche waited until his retirement to make this move. It shows that while he held the office, it simply would have been too controversial. The Ganden Tri would likely have been removed from his office by the Government. The fact that he had to wait until he was no longer subject to the Dalai Lama’s control to express his views is indicative of the air of intimidation created by the Tibetan Government in Exile.

It was reported in the forum of www.dorjeshugden.com that news had been received from Ganden Trisur's personal assistant:

HH Trisur Rinpoche had to wait this long until the term of office as Gaden Tripa completed to MAKE THIS MOVE BECAUSE IF HE HAD MADE THIS MOVE EARLIER, THE DALAI LAMA WOULD HAVE REMOVED HIM FROM OFFICE. And that would not be good for the Gelug on the whole. NOW THAT HE HAS FINISHED HIS TERM, HE CAN DO WHAT HE LIKES. NO ONE CAN TOUCH HIM, DISTURB HIM OR DISGRACE HIS POSITION. INCREDIBLE PLANNING. THIS WAS RELAYED BY HIS PERSONAL ASSISTANT!

This shows what control the Dalai Lama has over the Ganden tradition and that he is ruling by fear. There are doubtless many Lamas like Ganden Trisur who must simply keep quiet and do their Dorje Shugden practice in secret for fear of provoking the wrath and censure of the Dalai Lama.

Now that he is retired, with great courage both the 101st Ganden Trisur and his labrang (office) have all moved to Shar Gaden. In this way, they have followed Trijang Tritrul and Domo Geshe Rinpoche who have, with all their disciples, also joined Shar Gaden.

This is a beacon of hope for Dorje Shugden practitioners who have refused to give in to the Dalai Lama's ban as it shows that, no matter how draconian the measures the Dalai Lama may introduce to destroy the practice of Dorje Shugden, the faith and devotion of true Gelugpas cannot be extinguished by politically motivated intimidation.

Sectarianism in Bodh Gaya

The Dalai Lama recently gave teachings in Bodh Gaya, the place of Buddha Shakyamuni's enlightenment. As reported by Tibetan Sun, the only people who were not welcome were Shugden practitioners. It's very sad that at the place where Lord Buddha demonstrated the attainment of enlightenment for the happiness of all living beings, the Dalai Lama should instead demonstrate his attainment of sectarian bias and choose to deny the Dharma to the students of his Root Guru Trijang Rinpoche.

During the teachings, the Dalai Lama took the opportunity, as he often does these days, to justify his ban of Dorje Shugden practice. The report in the Tibet Post erroneously refers to him as 'the head of the Gelugpa sect' which he is not. This position is held by the Ganden Tripa (Ganden Throneholder).

The Dalai Lama is reported as saying:

"actually it [Dolgyal worship] is unrelated to religion, because in the Buddha's commentaries and teachings, except for the worship of Dharma protectors like Mahakala, the worship of deities is not mentioned. It is wrong to venerate house and mountain deities more than Buddha."

Dorje Shugden practitioners venerate him as a Buddha (which he is, being an emanation of Manjushri Je Tsongkhapa) but they do not venerate him more than Buddha Shakyamuni. This is an attempt by the Dalai Lama to claim that Shugden practitioners are not Buddhist. In this way, by spreading untruths and distortions, he hopes to remove Shugden practitioners from the Buddhist community.

Another report from the Voice of Tibet website said (translated from Tibetan by the Dorje Shugden Society):

Broadcaster: During his teaching in Bodh Gaya, His Holiness the Dalai Lama, the jewel of all, said to have received permission and support from his two tutors to give up his worship of Dholgyal (Dorje Shugden). In this regard, our reporter Pasang Dhonden explains:

Pasang: Before His Holiness the Dalai Lama, the supreme leader of Tibetan politics and religion, granted ordination of Bikshus and empowerment of Avalokiteshvara in the morning to devotees from twenty thousand to thirty thousand, he gave instruction and introduction on Dorje Shugden. At that time he explained clearly on the distorted information among the public:

Dalai Lama: Some are saying that the Dalai Lama has changed his mind after the demise of his two tutors. When they were alive, I explained everything to them about my investigating and renouncing the worship of Dholgyal. They agreed. Ling Rinpoche said it was very good and had been very clean. Ling had no connection at all. Kyabje Trijang Rinpoche said that there was no mistake in my way of investigating, and that it must have a purpose and reason. When I renounced the worship comfortably, I informed my two tutors. They agreed and I was granted permission and support. [there is a report] that I have changed my mind after the two tutors passed away. The reality is what I have just said.

When people in Tibet are aware of my ban on worshipping Dholgyal, some are saying that that this is not the intention of the Dalai Lama; the Dalai Lama imposed a ban in order to appease Nyingma and that this is politics. It is not true. My intention is pure. Therefore, I have to explain that the decision I took with pure intention is being distorted.

Be it in China or in Taiwan. Similarly in China, a section of Dholgyal followers are seem to be adopting many methods and efforts these days. In particular, Chinese government found the ban imposed by the Dalai Lama as necessity, and she provides an especial support to Dholgyal followers. Monasteries in Tibet which gave up the worship meanwhile are encouraged not to give it up, but to worship. It is little bit conflicting. It became a political issue. Therefore I thought to explain clearly to you, Chinese Dharma friends here.

Whether it be in it in India, or in Tibet, majority, however, believes my explanation through exhaustive investigation. The public’s stand is wonderful. Thank you! As for the monks of [Gelukpa] monastic establishment, you are very good. It is different matter for few; they remain mischievous. It is different matter. Majority found reason in my statement, and listened and appreciated it. Thank you!

Whether you worship a deity, a demon, or an evil spirit, or whatever you worship, it is in your hand. It is freedom. Nothing is there. However, if you worship without knowing the matter, I have a responsibility to tell you that this is the matter. Therefore I am telling you. It is up to you to think whether you want to listen or not, after I said. I have known many things. It is my mistake if I don’t tell you what I knew. If you don’t listen after I said, it is your loss.

Why does the Dalai Lama feel the need to keep justifying his sectarian position unless he doesn't feel confident that everyone has heard and accepted the message? In essence, Bodh Gaya has been a non-sectarian place for all Buddhists, but the Dalai Lama is playing politics and is taking advantage of this to give very emotional driven, divisive speeches to further the separation of Dorje Shugden followers.

Bodh Gaya's religious sites are in the care of the Mahabodhi Society of India. If you object to the Dalai Lama's sectarian speech and would like to make your disagreement known to the Society, they can be contacted at the following addresses:

mbsi_1891@yahoo.com

mahabodhi@hotmail.com

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Dalai Lama - the God-King

Revisit this video, which deftly provides a clear and succinct analysis of the Dalai Lama problem. Around 200,000 people have seen this video at various places on YouTube.

An Exhortation to Ostracism with False Reasons

We have recently received a translation of a letter from Geshe Tashi Tsethar of Sera Monastery offering invalid reasons to ostracise Dorje Shugden practitioners from Tibetan society and encouraging everyone to do so.

Here is the text of this shameful document:

Not allowed to share religious and material relation with Dholgyal worshippers!

To the public, ordained and laity, of Tibetan and Himalayan regions;

I will give brief explanation on the reason why [you] are not allowed to share religious and material relation with Dholgyal or Shugden worshippers.

...With regard to the political advises and important instructions on the worship of Dholgyal since 1970 by His Holiness the Dalai Lama, the Bikshu who is the emanation of Avalokiteshvara, all Tibetans outside and inside Tibet who recognize Buddha as undeceivable savior, have recanted worship of Dholgya and taken oath not to worship in future, without frittering their wisdom of distinguishing savior and non-savior. They are worthy of praise because they did great virtuous for this and next life... Yet, without being satisfied to such extend, all the ordained and laity, the followers of our protector [Dalai lama], should initiate campaign widely...

...In 2008, in the compassionate speech given by His Holiness during the inaugural ceremony of Assembly Hall of Drepung Monastery, he instructed not to share religious and material relation with Dholgyal worshippers. As such, all Gelug monasteries including three ‘Great Seats’ complied with his word; and immediately 99 % did Samantabatra, picking up the yellow vote-stick. The worshippers of evil spirit Dholgya launched defamation against His Holiness the Dalai Lama. They fed propaganda that this was forced by His Holiness and Tibetan Government in exile. Nevertheless, no result is possible than merely pleasing China Communist Country. The instructions given by His Holiness at date are consistent with democracy and truth. There is no word of order by force...

...In the wake of oath campaign conducted in the respective monasteries, you the unreligious have already expelled from your monastery. Therefore, that the religious monks would not share religious and material relation with you is consistent with Vinaya...

...Whether you are an ordained or laity, regardless of four traditions of Tibetan Buddhism, it is the intention of Tantra that you are not allowed to share religious and material relation with Dholgyal followers who blame, condemn and annoy Vajra Guru. As such, you should aware that Gelugpa is not only one who ought to fulfill this. If you don’t do so, you will face root downfall of Secret Mantra vow, which is “ Relying upon malevolent friends”.

...You, the leaders and followers of Dholgyal, if you examine these texts with respect for few days, you are possible to create imprint in order to release from this non-religious.

... without falling into the trap of deception and finance, and in keeping with freedom and Buddha’s intention, all Tibetans and Himalayans who have respect and faith in His Holiness the Dalai Lama must decide to cut the religious and material relation with them.. In this regard you must endeavor since it is a superior source of benefit and happiness.

In the end I request holy beings of all Traditions, Gaden Tri Rinpoche, Shartse Choeje, Jangtse Choeje, abbots of monasteries, Geshes and Tulkus, and administrators, to provide clear instructions to monk community from time to time.

I appreciate if you photocopy and distribute.

Geshe Tashi Tsethar,
Drati Khamtsen, Sera-Jey
November 18, 2009

______________

This is yet more evidence, as if we needed more, that the Dalai Lama completely lacks compassion because this letter would not have been issued without his request and total agreement of the content. While he travels around the world hypocritically teaching about love, compassion and tolerance, he is secretly waging a war against Dorje Shugden practitioners, the students of his root Guru Trijang Dorjechang, for his own political purposes. He must not be seen to be doing this, so he gets others, such as Geshe Tsethar, to do his 'dirty work' for him. The Dalai Lama does not have the four arms of Avalokiteshvara, rather he has the two faces of a deceitful politician wearing a spiritual mask, abusing the Dharma for his own position and power.

The intention behind this letter is harmful and the reasons given as justification are absurd. Geshe Tsethar tries hard to justify the persecution of Shugden practitioners as a 'democratic action', but in reality all the negativity towards Dorje Shugden and his practitioners is the work of the Dalai Lama and his followers alone. It is they who have created this problem of disharmony in the Buddhist community. Also, astoundingly, the Geshe praises those practitioners who have recanted the worship of Shugden saying that they created great virtue for this and future lives when, in reality, they have had no choice but the abandon the practice under great pressure from the Tibetan Government in Exile, and in so doing they have broken their commitments to their Gurus. How is this great virtue? It is great non-virtue and more lies from the Dalai Lama.

How can the Dalai Lama be a 'Vajra Guru' when he is not keeping even the most basic commitment of Buddhist refuge, to abandon harming others? For years the Dalai Lama has granted Kalachakra empowerment in large public gatherings in contradiction to Buddha Vajradhara's intentions. His reason for doing this has been to bolster his own reputation and to create samaya (a holy bond between Teacher and disciple) with all these disciples so that he can control them. As it says in the Mongoose Canine Letter:

Nowadays you have given the Kalachakra initiation so many times you have made the Tibetan people into donkeys. You can force them to go here and there as you like. In your words you always say that you want to be Gandhi but in your action you are like a religious fundamentalist who uses religious faith for political purposes. Your image is the Dalai Lama, your mouth is Mahatma Gandhi and your heart is like that of a religious dictator.

In Geshe Tsethar's letter, we see the most shameful and cynical exploitation of this sacred bond in order to stop Tibetans from associating with the Shugden practitioners who the Dalai Lama has declared (somewhat inexplicably) to be his enemies. A true bodhisattva has no enemies but views all living beings with kindness and love. This is another reason why the Dalai Lama is most certainly not Avalokiteshvara - he's no bodhisattva because he has enemies. These innocent spiritual practitioners have annoyed the 'Vajra Guru' because they will not obey his irrational command to abandon a holy practice given to them by their Gurus. The Dalai Lama's disregard of sacred commitments and his annoyance are clear indications that he is not the Buddha or bodhisattva other people say he is.

This letter does offer a ray of hope - it would not have been written if complete ostracism of Shugden practitioners had already taken place in Tibetan society. It has been seen in the past that when the Dorje Shugden issue has died down and the monasteries were not discriminating against the practitioners of this Deity, the Dalai Lama came along to whip up sectarian hatred once again. This last happened in January 2008 when the furore of the 1996 ban of the practice had subsided and, to accomplish his goals, the Dalai Lama has even coerced and threatened the Abbots of Gelugpa monasteries. We can only surmise that because this letter has had to be been written, the Dalai Lama's wish to isolate and harm Shugden practitioners has not been carried out to his satisfaction. Perhaps their families have too much love and compassion to follow the Dalai Lama's hateful edicts. I am sure they wish this problem would just go away.

It is to be hoped for the sake of millions of Dorje Shugden practitioners who have already suffered greatly at the hands of this self-serving politician wearing a spiritual mask that they do not heed his latest sectarian call based on wrong religious arguments.

Is 'A Great Deception' a Political Book?

Some critics of the Western Shugden Society have claimed that its agenda is a political one and that the new book, 'A Great Deception' is a political book.

So, is this the case? The answer is, quite simply, 'no'. The reason is that the stated aims of the book are spiritual:

• To liberate millions of innocent practitioners of the Buddhist Deity Dorje Shugden and their families from suffering

• To restore peace and harmony between Shugden and non-Shugden practitioners

• To re-establish the common spiritual activities of Shugden and non-Shugden practitioners

• To free Buddhism from political pollution
  

The book functions spiritually like a Dharma Protector, protecting not only Dorje Shugden practitioners from slander, ostracism and persecution by exposing the Dalai Lama's lies and 'setting the record straight' but also protecting the Gelugpa tradition whose reputation has suffered greatly through the Dalai Lama's arrogant statement that all his Teachers and Lineage Gurus were 'wrong'.

Indirectly the book protects ALL schools of Tibetan Buddhism. By exposing the Dalai Lama's plan to create a new school of Buddhism by merging all the schools together, with him as the head, it will avert the destruction of Tibetan Buddhism. If the Dalai Lama were to succeed with his plan, it would destroy the precious and unique enlightenment-giving qualities of each tradition but the Dalai Lama doesn't care about Buddhism - this is his plan to consolidate and protect his personal power over the Tibetan people and to ensure a position as a religious leader if he should ever return to a Tibet that is governed as an autonomous region within China.

In a review of Buddha’s Not Smiling: Uncovering Corruption at the Heart of Tibetan Buddhism Today, by Erik D. Curren, Lama Karma Wangchuk wrote:

Curren’s account of the United Party initiative will be shocking to many readers. The United Party was a plan run by the Dalai Lama’s brother Gyalo Thondup to unite all Tibetans, regardless of their region or religious affiliation, into a coherent group able to stand together against the Chinese. The most controversial part of the plan was a scheme to combine the four Buddhist schools and the Bon religion—governed separately for more than five hundred years back in Tibet —under a single administration led by the Dalai Lama. “When word of the United Party’s religious reform got out in 1964, the exiled government was unprepared for the angry opposition that leaders of the religious schools expressed. To them, this unification plan appeared as a thinly disguised scheme for the exile government to confiscate the monasteries that dozens of lamas had begun to re-establish in exile with funds they had raised themselves.”

Although the Dalai Lama's plan failed when he tried to do this in the early 1960's, thanks mainly to opposition by the 16^th Karmapa and the Thirteen Tibetan settlements, he never gave up on his plan. His banning of Dorje Shugden is part of this plan. This ban has two main purposes - to divert attention from his failure to obtain any good results for the Tibetan people in terms of Tibetan independence or even autonomy within China, and to weaken the Gelugpa tradition so that he can merge all four schools of Tibetan Buddhism together and guarantee himself religious power as head of this new school. Since his intentions are completely self-serving and worldly, it can be seen that he is not a valid spiritual leader or spiritual guide. The faults of mixing religion and politics are there for all to see.

The purpose of 'A Great Deception' is similar to that of 'Buddha's not Smiling' – an attempt to uncover corruption at the heart of Tibetan Buddhism, that heart being the Dalai Lama's 'lama policy' of mixing politics and religion. Just as 'Buddha's not Smiling' is an expose of the Karmapa controversy, so 'A Great Deception' is an expose of the Dorje Shugden controversy.

One reason why 'A Great Deception' might be mistaken for a political book is that, in order to highlight the hypocrisy and deception of the Dalai Lama, it investigates his political actions, subsequent failures and the devastating effect that these religiopolitical actions are having on Buddhist practitioners and society at large. As the book states, the only person who can put an end to this is the Dalai Lama himself:

In Tibetan society, anyone who has views and intentions that are different from those of the Dalai Lama is immediately accused of not being Tibetan; they are criticised, threatened and ostracised. This happened in the past and is happening to Dorje Shugden practitioners today. From this alone we can see that Lama Policy continues to have a devastating effect on society. This problem cannot be solved unless the lama himself changes his own attitude. (p18)

The hope of publishing a book such as 'A Great Deception' is that it will bring pressure to bear on the Dalai Lama to change his disastrous policy. Sadly, being self-serving, this will only happen if his reputation and power are affected. Until now, he has arrogantly refused to discuss the Dorje Shugden issue with concerned practitioners.

We can see that all the problems of division and disharmony in the Buddhist community these days, whether due to the Dorje Shugden issue or the Karmapa issue, are due to the power and ambitions of one person: the Fourteenth Dalai Lama of Tibet and it is he and he alone who can solve these problems. Let us hope that as public awareness of 'Lama Policy' grows the Dalai Lama will be forced to abandon it in favour of a separation between 'church and state' in Tibetan society. Only this will remove the political pollution in Tibetan Buddhism and enable it to function as a pure path to liberation and enlightenment for all living beings.

A Hypocrite

Here is another excerpt from the new Western Shugden Society book, 'A Great Deception', taken from the fourth chapter, 'A Hypocrite'

Although the Dalai Lama talks constantly about love and compassion, his own actions have brought and continue to bring misery and unhappiness. Since 1996, this false Dalai Lama has unceasingly inflicted heavy and unjust punishment on Dorje Shugden practitioners – all of whom are completely innocent of any crime or misdemeanour. Using his people like an army, the Dalai Lama has destroyed many Shugden temples and shrines, caused millions of people to experience inhumane situations and unbearable feelings of pain, and expelled all Shugden practitioners from the Tibetan community. He has caused innocent people to become severed from their families, friends, monasteries and communities. Thousands of Shugden practitioners have been forced into refugee status for the second time in their life, as they try to escape the inhumane treatment by seeking exile in other countries.

On 8 February 2008, this Dalai Lama caused the expulsion of 900 monks from their monasteries in India. Earlier, on January 9^th, he had been invited to inaugurate a Prayer Hall for a large monastic community in South India. At this supposedly spiritual event he publicly announced a 'Referendum on the practice of Dolgyal' (Dolgyal is the false name for Dorje Shugden, which the Dalai Lama uses with a negative attitude), insisting on a collection of votes on this issue by the deadline of February 8^th. Each monk was required to cast his individual vote. But since when did any spiritual practice become the object of a political vote like this?

The voting itself was held in public, in full view of monastery administrators, by casting coloured sticks indicating either 'yes' or 'no', with no possibility of abstention. As a direct result of this so-called referendum 900 innocent monks were then summarily expelled from their monasteries.

Most of the 900 monks were very poor and had no other place to live; many were fearful of the future and actually wept as they were forced to leave. The false Dalai Lama is clearly breaking the law by inflicting such blatant religious persecution. Making this difficult situation worse for the expelled monks is the message now being issued by his representatives to the Tibetan community, that anyone who helps Dorje Shugden practitioners will receive similar punishment. Furthermore, anyone who dares not to follow the orders of the Dalai Lama is publicly denounced by his government ministers and declared a 'Chinese supporter'. Not satisfied with this, his ministers encourage groups within the Tibetan community to humiliate, discredit and ostracise the people denounced, and to distribute 'wanted'-style posters giving their names, addresses and biographical details, and those of their families.

Becoming aware of the international public horror at these recent violations, which clearly stem from the single-minded policy of the Dalai Lama alone, the Tibetan Prime Minister and other officials within the exile Tibetan government then started a campaign to distance the Dalai Lama from this referendum, and from the resulting inhumane victimisation of a whole section of the Tibetan community. Such official deception, hypocrisy and duplicity is truly astounding.

One only needs to hear the speeches of the Dalai Lama and to witness current events within the Tibetan community to understand the truth. It should be clear to the international public, and to world leaders, governments and other organisations that it is the false Dalai Lama himself and no one else who solely initiated and who solely maintains the prevalent discrimination, persecution and intolerance within Tibetan society today.

The Sufferings Caused by Lama Policy

Here are some extracts from the first chapter of the new Western Shugden Society book A Great Deception. This chapter concerns the problems that come from mixing religion and politics:

Lama Policy

The explanations given in this book are to encourage people not to follow or be influenced by 'Lama Policy', which like a drug causes people to be confused about the real nature of Buddhist practice. In this context, 'Lama' refers to the Fifth, Thirteenth and Fourteenth Dalai Lamas of Tibet. The policy of these lamas has been to use religion for political aims, thus causing suffering to millions of people from generation to generation. Because of the Fifth Dalai Lama's policy of mixing religion and politics, the Nyingma, Sakya and Kagyu traditions of Tibetan Buddhism rapidly declined and, as a result, for hundred of years, millions of people who followed these traditions experienced great difficulties. Today, some people from these traditions say that it was the followers of the Gelug tradition who caused their tradition to decline, but this is untrue. The Gelugpas themselves had no political power. It was the Fifth Dalai Lama who alone used his political power to destroy the development of these traditions, both spiritually and materially.

The Fifth Dalai Lama always showed two faces. One was that of a Nyingmapa and the other was that of a Gelugpa. In fact, he did not follow either tradition, but remained between them without ever finding a pure spiritual path. In this he was like the present Dalai Lama, the Fourteenth, who also shows two faces and likewise has never found a pure spiritual path.

There then follows an explanation of how the Fifth Dalai Lama achieved his political power with the support of the Mongols by waging war against the King of Tibet. Then there is an extensive section concerning the hypocrisy of the political lamas:

In their teachings, the Fifth and Thirteenth Dalai Lamas talked about compassion, but they behaved like dictators, creating so many problems for their society. This is also true of the present Dalai Lama. Despite this hypocrisy, many people because of their extreme religious view and blind faith still believe that these lamas are holy beings. In Tibetan society, anyone who has views and intentions that are different from those of the Dalai Lama is immediately accused of not being Tibetan; they are criticised, threatened and ostracised. This happened in the past and is happening to Dorje Shugden practitioners today. From this alone we can see that this Lama Policy continues to have a devastating effect on society. This problem cannot be solved unless the lama himself changes his own attitude.

The Fifth Dalai Lama was the founder of Lama Policy which he called 'the union of religion and politics'. The nature of Lama Policy is deceptive; its function is only to mislead people and to use religion for political aims. It is like a rainbow, which from the distance looks beautiful but upon closer examination is seen to be completely empty and hollow. The lamas who have principally upheld the policy established by the Fifth Dalai Lama are the Thirteenth and Fourteenth Dalai Lamas, and of these two the policy of the present Dalai Lama is the worst.

The chapter continues with a discussion of the murder of Lama Ngatrul Dragpa Gyaltsen (who was opposed to Lama Policy) by the Fifth Dalai Lama and his ministers out of jealousy and fear, and Ngatrul Gyaltsen's subsequent incarnation as Dorje Shugden. Because of his rivalry with Ngatrul Dragpa, initially the Fifth Dalai Lama was opposed to Dorje Shugden, but later he changed his view and developed faith in this Deity, even going as far as being the first to write a praise to Dorje Shugden and establishing the Trode Khangsar Temple in Lhasa. The point is made that, because of the change of heart of the Great Fifth, the Fourteenth Dalai Lama's claim to be following the Fifth Dalai Lama by rejecting Dorje Shugden is clearly a lie. It is revealed that his real intention in banning Dorje Shugden is to weaken the Gelugpa tradition so that he can become the supreme head of Tibetan Buddhism.

The chapter concludes with:

What the present Dalai Lama really wants is to become the leader of all traditions of Tibetan Buddhism by making all the practitioners of these traditions throughout the world follow only one tradition that he has newly created. Doing this would naturally destroy the pure lineage and blessings of the Nyingma, Sakya, Kagyu and Gelug traditions. This would be a very great loss to the world, when people more than ever need access to the Buddha's supreme methods of finding true peace and happiness, and it is for this reason that the Western Shugden Society is encouraging people to stop being deceived by the drug of Lama Policy.

How ironic it is that the Dalai Lama is whipping up hysteria around the supposed sectarian dangers of Dorje Shugden practice when, in actuality, it is his personal ambition for power that is the biggest threat to the continued existence of the four traditions of Tibetan Buddhism. It's like putting a wolf in charge of the sheep.

A Great Deception

The Western Shugden Society has published a new book concerning the Dorje Shugden controversy entitled 'A Great Deception'. The website publicising the new book explains:

This is a true story revealing the hidden side to the celebrity Nobel Peace Prize winner – The Dalai Lama. Using ground-breaking research, this book looks behind the saintly image to expose the real Dalai Lama; a religious and political dictator, who is responsible for persecuting not only his own people, but millions of people around the World.

The stated aims of the book are:

• To liberate millions of innocent practitioners of the Buddhist Deity Dorje Shugden and their families from suffering
  
• To restore peace and harmony between Shugden and non-Shugden practitioners
  
• To re-establish the common spiritual activities of Shugden and non-Shugden practitioners
  
• To free Buddhism from political pollution
  

The book explains how, just like the 5th and 13th Dalai Lamas, the present Dalai Lama has misused Buddha's teachings for political aims (the Lama Policy) and how this degeneration has destroyed the peace and harmony of the international Buddhist community, including the persecution of Dorje Shugden practitioners.

We will be featuring extracts from the book in future blog posts, so stay tuned!

Dalai Lama found guilty of persecution by High Court

We have recently received an update regarding the court case against the Dalai Lama and the Tibetan Government in Exile over their persecution of Dorje Shugden practitioners and their breaking of the Indian Deity discrimination law.

There was a hearing on the Dorje Shugden case on the 14th of September at the High Court in Delhi. This was the 3rd hearing, which was convened to examine the written response from the Dalai Lama's representatives to the allegations of Deity discrimination and religious discrimination against Dorje Shugden practitioners. This is nine and a half months after that response was received by the Court.

The Judge dismissed the Dalai Lama's arguments as unconvincing, further asserting that there was sufficient documentary evidence to prove that the Dalai Lama was in fact persecuting followers of the deity Dorje Shugden and that this would have to cease henceforth. The decision was made to issue a warning to the Dalai Lama to stop the persecution. The Judge declared that punitive measures would be initiated if the Dalai Lama refused to comply.

A commentator remarked:

"Apparently, Dharamsala is mysteriously silent, and this is not new! They are probably contemplating on the next course of action--whatever it may be. It is possible that they may contemplate peaceful and violent means--or, on the contrary behave as if nothing has happened!"

Postscript: It's worth noting that, although the Western Shugden Society has stopped its protests against the Dalai Lama, the Dalai Lama has not stopped trying to destroy the practice of Dorje Shugden. He recently spoke out against relying on the Deity in his Medicine Buddha empowerment in Long Beach, California and during his visit to Washington, where he spoke directly to Tibetans about the issue. This is yet more evidence that the Dalai Lama is engaging in actions of religious discrimination, something he now legally has to stop in India.