Dalai Lama events
Events of 1999-2007
January 13th, 1999
The Dalai Lama pays a visit to Trijang Labrang, the residence of His Holiness Trijang Rinpoche (1900-1981), his tutor. At a gathering of the Labrang’s monks, the Dalai Lama says: ‘…during my visit to Switzerland, Lobsang asked that the current Choktul Rinpoche be allowed to worship Dorje Shugden like his predecessor, without a decision through the dough ball divination. He also told me that the ban on Shugden worship is causing widespread suffering to everyone, and that it may be revoked. This is ridiculous talk. My reason for banning the Protector is in the interest of Tibetan’s politics and religion, as well as for the Gelug tradition. In our face-to-face meeting, I also told Rinpoche to understand that we may be meeting each other for the last time.’
During this private audience with the Dalai Lama, Ven. Choezed la, the eldest official at Trijang Labrang, humbly points out that the 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.’
First week of May, 1999
In an informal meeting of local Tibetan organizations in Darjeeling with the new representative officer of H.H. the Dalai Lama, these groups unofficially announce to the local Tibetans that henceforth no one is permitted to invite any member of the Samten Choeling Monastery (Est.1952), Tharpa Choeling Monastery (Est: 1922) and Kharshang Monastery (Est: 1919) to any Tibetan gatherings or Buddhist festivals. All are Gelug monasteries related to Dorje Shugden.
July 24th, 1999
An anonymous poster in Nepal reads:
‘The Mahayana Gelug Monastery in Kathmandu sent around 152 monks to Pomra of Sera-Mey and Dhokang of Gaden Shartse monasteries.’ They ask Nepali families not to send children to these monasteries, because these monasteries worship Dorje Shugden.
September 12th, 2000
3,000 Tibetans come to Dhokhang Monastery at Shartse Monastery. They attack the monastery and its monks with stones and bricks.
December 14th, 2000
The Delhi High Court directs the Delhi Police to look into the complaints of torture of Dorje Shugden devotees by the Dalai Lama. In a writ filed before the court, Geshe Konchog Gyaltsen said that he received telegrams signed by ‘S Killer’ in which he has been threatened to be killed in the same way as Geshe Lobsang Gyatso was murdered. A division bench of Justice Usha Mehra and Justice K. Ramamoorthy, after hearing the criminal writ filed by the Dorje Shugden Devotees’ Charitable & Religious Society, directs the Deputy of Commissioner of Police (North) to look into the complaint and take decision in accordance to law within six weeks.
March 20th-22nd, 2001
The Human Rights and Religious Freedom Summit is held at India International Center, New Delhi, attended by members of Parliaments, MLS, Professors, Doctors, and delegates of Dorje Shugden across the world.
April 2001
Lama Zopa Rinpoche, Spiritual Director of FPMT writes a letter to Lozang Jinpa, private secretary to the Dalai Lama. An excerpt reads: ‘The FPMT Board of Directors has just made a policy regarding the practice of Shugden. FPMT will not invite anyone who practices this as a resident teacher or a visiting teacher. Of course sometimes it is difficult to say if someone is hiding the practice. Can you please inform His Holiness of this.’
July 30th, 2002
An anonymous notice posted in Lama Camp no 2, along with the concluding meeting of examinations, reads ‘… in the interest of the general policy of Tibet, and for the very sake of Gelug sect, we wish to pass a resolution and take signature to ban devotees of Dholgyal (Shugden) from appearing at this examination.’
June 20th, 2002
Sera-Je monastery sends a letter to the representative of the Dalai Lama at Lugsung Samdupling Tibetan settlement, Bylakupee, Karnataka State. It reads:
‘As the one person mentioned below requires an Identity Certificate for travelling abroad, he is not a worshipper of Dholgyal (Dorje Shugden). As such, we have no objection for his travelling abroad.’
June 30th, 2002
The following letter is issued by the so-called Examination candidates ‘who have no wish to study or hold any religious exercise with apostates’:
‘Some perverted worshippers of Dholgyal (Shugden) have been engaged in slander against His Holiness the Dalai Lama. They have been engaged in various activities, which are detrimental to the cause of Tibetan polity. The reason why this is so is the fact that until now none of you have taught them (Shugden worshippers) a strong lesson. You have left them free. When you offered long life prayers to him (Dalai Lama) at Pang-pe this year, he (Dalai Lama) shouted out of exasperation: “Am I the only person who should challenge the Dholgyal Society?”
‘… the need of the hour is to make a complete discrimination between those who worship and those who do not worship Shugden …
‘… the abbots and former abbots should establish a complete ban blocking the inclusion of any Dholgyal worshipper in the Gelug Board Examinations.
‘… we will institute a signature campaign, to the effect that henceforth we do not wish to conduct or sit at examinations alongside those who worship Dholgyal.
‘Copies of this signature and oath will be submitted to the (exile Tibetan) Cabinet and the Private Office of H.H. the Dalai Lama.’
July 8th, 2002
An official announcement is made by the (Administrative) House Teachers, with the seal of Sera-Jey monastery:
‘1 It has been resolved at the meeting of July 8, 2002 that oath will be taken from the entering of the monastic community that henceforth no one will worship Dholgyal (Shugden).
‘2 On that day, all the adjacent monks of respective houses will be stringently called together for this taking of oath. Whoever does not attend, will be treated as “voluntarily expelled” from the monastery’s communal auspices.
‘5 The monastery will not take cognizance of any posters for or against this decision, once the oath-admission is completed. House teachers will take stringent steps over their members on this point.’
June 28th, 2002
Sera-Jey Abbot Dhonyoe, Gyumey Khensur Lobsang Tenzin, Geshe Wangdhu and Jangtse Abbot use their full force and power to make the monks of their monasteries put their signature to forms saying that they have no connection with Dorje Shugden. At this time, seven monks are badly attacked.
2005
January 5th-20th, 2005
The names and photographs of seven people are sent to the police station and media. Their photographs are posted and they are reported to be a serious threat to the Dalai Lama’s life. Three are Geshes who have lived in the monastery for 20 years. As worshippers of Shugden, they are accused that they might try to attempt to assassinate the Dalai Lama during his Kalachakra ritual.
A police official says, ‘The Tibetan authorities inform us that these persons might attempt to assassinate him (the Dalai Lama) during his stay in Amravati.’ Police confirm they have received reports from Tibetan intelligence officials about a serious threat to the Dalai Lama’s life. The report says that ‘he faces threats from seven people in Tibet and China. The names and photographs of the seven, said to be former followers, have been sent to Guntur police.’ In this way, many innocent Buddhist lamas have been tortured by such false accusations.
2006
February 14th, 2006
Lhasa, Tibet: A statue of Dorje Shugden is forcefully removed and destroyed along with a statue of Setrab by a few monks in the Nyakri-department of Ganden Monastery. Some pilgrims report this to people in Lhasa, and a few hundred Tibetans from the Kham region, particularly from Dagyab, for whom both these deities are very important, are shocked and alarmed and go to Ganden Monastery to question those responsible for this outrage. However, one man from Dagyab, who is working as a driver foreseeing dire consequences of a meeting between these people and the monks, informs his boss. The Chinese police reach the monastery before hundreds of people arrived from Lhasa, and thus prevent direct clashes. Those responsible for this destruction are then interrogated. Dozens of monks who had participated in the destruction were released, but the two main instigators have to face legal consequences.
Unrest occurs inside Tibet due to strong denouncements by the Dalai Lama at Kalachakra initiations, and because of sending people to Tibet with the particular mission to spread allegations such as ‘the deity Dorje Shugden is harming the Tibetan freedom and is a danger for the life of His Holiness.’
The houses of practitioners of Dorje Shugden and their relatives have been attacked with explosives. In some cases, when those responsible are caught by the Chinese authorities and brought to justice, the exile administration publicizes these people as ‘national heroes fighting for Tibetan freedom’.
June 16th, 2006
The Dorje Shugden Society sends a letter to the abbots and administrators of Gelug monasteries regarding a new 18-page anti-Dorje Sugden ‘charter’ for all Gelug religious establishments. The letters point out that no individual can modify the code of conduct of the monks, and also that it is improper for laypeople and politicians to interfere in this case. This so-called charter incites the ‘winning of victory for ourselves and the defeat of others’, and the generation of a schism within Gelug monks. These letters require profound deliberation for the sake of Buddhism.
June 23rd, 2006
Petitions are submitted to Indian government regarding the so-called charter against Shugden Devotees
July 19th, 2006
Lhasa, Tibet: The house of a family of well-known Dorje Shugden practitioners is attacked by four Tibetans wearing masks and claiming to be the Dalai Lama’s messengers. The only person in the house at that time is their 20 year old son, who is tortured by having his fingers cut off. He is threatened that next time they will cut his hands off and then they will cut his head off if his family doesn’t listen to the Dalai Lama.
December 9th, 2006
The Dorje Shugden Society organizes a Grand Puja in Delhi. Many senior Lamas, Geshes, and monks are invited from various monasteries including Sera and Ganden.
December 20th-21st, 2006
The 10th Anniversary of founding of Dorje Shugden Society and 5th International Dorje Shugden Summit was held at the India International Center, New Delhi. The summit was attended by dignitaries, scholars and delegates from fourteen different countries.
January 12th, 2007
At a public speech at Sera-Mey monastery, the Dalai Lama accuses the Dorje Shugden Society and Shugden devotees as ‘murderers and beaters’, and say ‘they receive money from China’.
February 2nd, 2007
In the morning puja of Ganden Jangtse Monastery, the abbot Lobsang Choepal declares that the monks who have no identity card must make a decision within two weeks. To get an ID, every monk must give a signature that he will give up the worship of Shugden. As monks of Serkong house worship the deity, they do not get the ID from the monastery.
February 5th, 2007
The Dorje Shugden Society sends petitions to the Prime Minister, Home Minister and Foreign Minister of India, requesting them to stop the religious repression by the abbot of Ganden Jangtse Monastery in South India, and allow Dorje Shugden worshippers to enjoy religious freedom as granted by the Indian Constitution.
February 15th, 2007
Delegates from the Tibetan Women’s Association and Youth Congress seek permission from the abbot to conduct ‘peaceful’ demonstration in the monastery (Ganden Jangtse) against Shugden practitioners.
February 23rd, 2007
Tsering Dondup, General Secretary of Department of Religion & Culture (Tibetan Government in Exile) sends a letters to the abbots and staff of every Gelug monasteries. It reads:
‘Even at the Head Reception Center they are explaining why H.H. the Dalai Lama has banned the worshipping of Dholgyal (Dorje Shugden) to our brothers who newly arrived from Tibet. However, we give the same recommendation, without discrimination, for schools and monasteries to explain the same to the few newcomers who take rigid stand to worship Dholgyal.
‘However, in the Gelug Code of Conduct resolved on the gathering of Gaden Tripa, Shartse Choje and Jangtse Choje, abbots and representatives, in article 4, 7 of section 12, about ‘do’s and don’ts’, it says that those who will join a monastery must give up the worship of Dholgyal (Dorje Shugden). The Head Reception Center must explain as before why H.H. the Dalai Lama has imposed a ban on worshipping Dholgyal. If they don’t listen and take a strong stand despite your explanations, there is no way to let them go to any of the Gelug monasteries, including Sera, Drepung and Ganden, as it has been happening until today. Therefore, from the day you receive this decree, you must implement the policy of not providing recommendation (to those who continue to practise Dorje Shugden) to go to any monastery registered in the Tibetan Exile’s Department of Religion and Culture.’
March 4th, 2007
Tsundue (21) takes shelter in the Tibetan Refugee Reception Centre in Nepal. He was born in Chating province of Tibet. On the ground that he is a Dorje Shugden practitioner he is denied a recommendation letter which he needs to join the monastery of his choice.
March 10th, 2007
The Kashag’s Statement on the 48th Tibetan National Uprising Day, March 10th:
‘Within the Tibetan community in and outside Tibet, quite a number of people were Shugden propitiators without having proper understanding and knowledge. However, as a result of His Holiness the Dalai Lama’s spiritual advice, the number has significantly come down to a negligible one. Nevertheless, for the past several years, some personnel of the People’s Republic of China, out of their own political motives, forced Tibetans to propitiate Shugden deity. These Shugden propitiators are bought with cash and kind, and are being employed to carry out various activities, which they still pursue to hamper the long-term interest of the Tibetan people. There seems to be a plan for increasing the use of Shugden propitiators in campaigns to oppose and vilify His Holiness the Dalai Lama in different places in Tibet and China in the near future. Hence, this issue has been transformed from a case of mere blind faith into a malicious political exercise. We Tibetans must not be careless about this and be always alert to challenge the situation when needed.’
March 19th, 2007
The Dorje Shugden Society submits a petition to the Indian government to the effect that the Department of Religion and Culture of Tibetan government in exile does not provide a recommendation letter to Shugden practitioners who want to join Tibetan monasteries. It requests the Indian government to stop all those illegal and unethical actions against Shugden practitioners.
April 6th, 2007
According to his testimony, Tsundue, aged 21 from Chating, Tibet, is denied the recommendation letter to join the monastery. He is the first refugee to have been discriminated against in this way.
April 10th, 2007
The Society represents Tsundue’s grievance to the Hon. Prime Minister of India.
June 1st, 2007
A petition is submitted to His Excellency Pranab Mukherjee, Minister for External Affairs. It is pointed out that the application for Identity Card, the travelling document for Tibetans, is denied unless a declaration is signed saying that you are not a practitioner of Shugden. The Ministry is requested to kindly inquire into this odd directive and to take the required procedural action to discourage and restrain it.
June 2nd, 2007
The Dorje Shugden Society writes to Mr. Nicholas Burns, Hon. Deputy U.S. Secretary of State pointing out that policy directives mentioned in attached documents are targeted against Dorje Shugden practitioners, a large segment of Tibetans in India, in Tibet, in the USA and elsewhere in various ways. The request is added to restrain and check misuse of the various goodwill programs and Federal grants from being used as tools for oppression against Dorje Shugden practitioners.
June 7th, 2007
The Dorje Shugden Society receives a letter from His Excellency M. P. Prakash, Minister for Home of Karnataka State:
‘Today a deep social crisis is simmering within this same society, particularly in Karnataka State. In the name of the Dalai Lama, a series of policy directives are today being enforced by the émigré Tibetan administration in Dharamshala. A bare-bone gist of this trend is documented in the Annexure.’
June 7th, 2007
The Society submits a petition to His Excellency H.D. Kumaraswamy, Hon. Chief Minister of Karnataka State:
‘The details of the issue are self-explanatory in our letter to Home Minister. For immediate damage control, kindly commission a full state inquiry into these policies and their enforcing entities, and conduct a full investigation into them.’
June 7th, 2007
The Dorje Shugden Society writes to the Chief of Mission, United Nations High Commission for Refugees, saying:
‘In February 2007, nine Tibetans that had escaped from Tibet were asked to sign a form declaring that they abide by this policy and directive of banning the practice of Dorje Shugden. The Tibetan Reception Centre declines to give them documents allowing them to join a monastery in India. We request you kindly convey this matter of grave concern to UNHCR in Kathmandu.’
June 28th, 2007
The Dorje Shugden Society receives a letter from Hon. Minister for Home Affairs, Karnataka State concerning a series of policy directives being enforced by the exile Tibetan Administration. The Hon. Minister has informed the principal secretary to examine and take appropriate action in this matter.
July 15th, 2007
A group of 16 (later 19) refugees arrives at the Tibetan Refugee Reception Centre in Dharmasala.
August 3rd, 2007
The Dorje Shugden Society writes to the ACP of Civil Line, Delhi
‘Many Tibetans from outside have arrived and are accommodated at the Tibetan Camp in Majnu-Ka-Tilla. Their purpose is to protest against the Beijing Olympic, which we don’t object at all. But we fear and suspect that some of them might stir public unrest, which could result in attacking our society building here. We express our concern in advance in order to keep the balance of law and order situation.’
August 9th, 2007
Letters sent to Assistant Commissioner of Police and SHO.
‘The five representatives of Dorje Shugden Institutions in South India had an appointment on August 10, 2007 to meet Samdhong Rinpoche in Dharamsala to discuss and appeal the case of the 19 refugees who are waiting in Dharamasala without getting a letter to join the monastery. To prevent any misunderstanding, we approach you with this clarification.’
August 12th, 2007
A letter is written to the Assistant Commissioner of Police saying the five monks returned back to Delhi on August 11, 2007.
September 5th, 2007
A letter is written to the Chief of Mission, United Nations High Commission for Refugees:
‘18 Tibetan refugees have been at the Tibetan Reception Centre in Dharamsala for over a month waiting for a letter to join Tibetan monasteries in South India. The monasteries they want to join are registered societies having, among their aims the provision of free education and shelter irrespective of casts, creed, religion and sex etc. Your prompt initiative in this matter can help them to enjoy the right to education.’
September 7th, 2007
Petition sent to His Exellency Dr. Manmohan Singh regarding the violation of the right to education for Tibetan refugees on the basis of practising Dorje Shugden.
September 9th, 2007
The National Human Rights Commission sends a notice to the Director of Tibetan Refugees Reception Centre in Dharmasala informing him that it is required that he submits the requisite information report within four weeks from the date of receipt of this notice.
September 10th, 2007
Petition to the Chairperson of National Human Rights Commission:
‘Tibetans who went into exile in India were held in Nepal and Dharamsala for more than three months. They fled Tibet at the cost of their life to join and study Buddhism in Tibetan monastery. At the Refugee Reception Centre, these refugees were asked to sign a declaration that they will never worship Dorje Shugden.’
Petition sent to Mrs. Sonia Gandhi, President of Indian National Congress, representing their interest.
September 11th, 2007
The Tibetan Reception Centre gives letters to 16 Tibetan refugees:
‘You have no way to go to Tibetan monasteries, except to schools. … We have received special approval to provide you the expenses to return back [to Tibet].’
September 17th, 2007
The blankets, mugs, plates and spoons of 16 Tibetan refugees were taken away, leaving them without food during the day and without mattress at night.
They were first induced in various ways to give up their religious faith. When such inducements didn’t work, the Tibetan Refugee Centre changed their attitude and became more aggressive. A staff member in his late forties, along with others, tried to provoke them into quarrel, in order to have a pretext to drive them out. But they do not react but maintain their silence.
September 22nd, 2007
Local police come and ask the 16 refugees to leave Dharamsala as soon as possible, or they will be imprisoned. The Tibetan Refugee Centre and the local police force them to give signatures to two declarations that: (1) we are leaving Dharamsala, and (2) we will go back to Tibet. When one of the 16, Lobsang Tsultrim, refuses to sign the police hit him with a stick.
The 16 have stayed at the Tibetan Refugee Centre to get letters to join monasteries in South India, and are resolved to leave Dharmasala only when they get the letters of referral.
September 25th, 2007
Petition sent to Hon. Chief Minister of Karnataka State appealing for prompt action against violations of the right to education. The monastery is a registered society in the state and one of its aims is that there is no discrimination in terms of race, religion, etc.
September 27th, 2007
About 8 o’clock at the night, three members of the Dept. of Security and the head of the Tibetan Refugee Centre, accompanied by four constables, tell the 16 refugees that they will now be admitted to the monastery, and get them all to individually sign a statement whose terms they don’t know.
September 27th, 2007
The Superintendent of Police Mr. Gyanaswar Singh issue a notice to each of 16 Tibetan refugees to leave Dharmasala, saying. ‘Mr. Kalsang Norbu at present staying at Tibetan Reception Centre have been found indulging in activities in upper Dharamsala that are prejudicial to public safety. We hereby order you to quit the boundaries of Himachal Pradesh within 7 days from the receipt of this order. …’ Kalsang Norbu is 14 years old.
September 27th, 2007
Tribune News Service report:
‘The Kangra SP (Superintendent of Police) issues notice to 16 Tibetan children, who entered the country via Nepal by obtaining a special entry permit, to leave Himachal Pradesh within one week. The SP issued notices to these children to leave the state reacting to a complaint filed by the Tibetan administration. … The Tribune correspondent tried to meet the children but the Tibetan authorities did not allow him to meet them.’
September 28th, 2007
Letter to Mr. Gyaneshwar Singh, the Superintendent of Police, explaining him the facts and asking him to help them get the recommendation letter to join the monastery.
October 1st, 2007
A petition is sent to the Hon. Prime Minister of India, humbly appealing to him for prompt protection to 16 Tibetan refugees who are being discriminated against and harassed by the Tibetan Refugee Center and local police, and informing him that the Kangra SP has issued notice to them to leave Dharmasala within one week.
October 1st, 2007
A Press Conference is held in Dharmshala, where the public relation officers of the Dorje Shugden Society brief journalists about the situation.
October 2nd, 2007
News about 16 Tibetan refugees appears in English and Hindi languages newspapers.
October 5th, 2007
The 16 Tibetan refugees leave Dharmasala and arrive at night in Delhi. Since they have no place to go, the Dorje Shugden Society takes care of them.
October 8th, 2007
The Tribune News Service reports:
‘Sixteen Tibetan children left the state on the intervening night of Saturday and Sunday, a senior police said today. … Sources in the Tibetan community said the children were in New Delhi these days under the protection of the Dorje Shugden Devotees Charitable and Religious Society.’
October 8th, 2007
Petition sent by the Dorje Shugden Society to Hon. Prime Minister of India informing him that the 16 Tibetan refugees have abided by the law and left Dharmashala as per the order by the Kangra SP, and that they are at the moment staying at our society.
October 9th, 2007
At 2 a.m. the signboard of the Dorje Shugden Society is smashed by stones. This is the first attack to the society’s building since the Tibetan refugees have taken refuge there. (That night a group of Tibetan from other states attacked the Chinese embassy in New Delhi.)
October 12th, 2007
Petitions are sent to the Hon. Prime Minister to kindly provide urgent help to the 16 Tibetan refugees to join the monasteries of their choice, including the information about the attack on the Society.
October 29th, 2007
Petitions sent to Hon. Prime Minister, Hon. Home Minister, Hon. Foreign Minister and Justice Shri Rajendra Babu, Chairperson of National Human Rights Commission:
‘We submit this petition for urgent action to protect and restore the religious freedom and right to education of 16 Tibetan refugees, on whose behalf we have submitted many petitions. We look forward your appropriate response for these refugees … .’
October 30th, 2007*
8Letter sent to National Human Rights Commission:
‘On September 14th, 2007, your commission issued notice to the Tibetan Refugee Reception Centre to give a report within four weeks. It has now been six weeks and four days (and there has been no report).’
October 31st, 2007
The registrar (of the National Human Rights Commission) says that they will send a reminder letter to get the report.
October 31st, 2007
The Dalai Lama gives a speech to the Tibetan public in Toronto, Canada:
‘I was told that the Shugden organization was established in Beijing. Its main aim is to protest against me during the Olympic Games.’
This allegation is totally untrue and baseless.
November 1st, 2007
Letter from Private Secretary to Minister of External Affairs:
‘In receipt of your letter dated 29th October, addressed to the Hon’ble External Affairs Minister, regarding discrimination against nineteen Tibetan refugees by Central Tibetan Administration, Dharamsala, HP.’
November 11th, 2007
Testimony given by Lobsang Tsultrim, one of the Tibetan refugees regarding the discrimination and abuses he has received as the result of his religious belief in practising Dorje Shugden.
November 17th, 2007
Mr. Lobsang Choedak, the disciplinarian of Sera-Je Monastery urges monks to sign a form that they will not attend the winter debate session, Great Prayer Festival and examinations together with Dorje Shugden practitioners.
November 18th, 2007
Sera-Je monks wrote to the abbot and disciplinarian of Sera-Mey:
‘We have heard and remain highly suspicious that the answerer (in debate) from Sera-Mey monastery this year practises Dholgyal (Dorje Shugden). Therefore, unless it is made transparent publicly that he doesn’t practise Dholgyal, or he be replaced with another monk who has no connection with Dholgyal, we unanimously resolved that we shall never debate with him.’
November 19th, 2007
The Society informs the Indian government and National Human Rights commission of the actions of Lobsang Choedak.
November 23rd, 2007
Voice of Tibet (Norway) Radio broadcasts:
‘The disciplinarian Lobsang Choedar held a press briefing on November 22nd, 2007 at Sera-Je Monastery. He collected signatures from monks not to take part in the winter debate session, examinations and Great Prayer Festival together with Shugden practitioners.’
November 25th, 2007
The Dorje Shugden Society in Bylakuppe writes a letter to Deputy Superintendent of Police, Hunsur, Karnataka State:
‘We have been investigated by our local police several times on the baseless complaint given by Geshe Lobsang Chodhar, the disciplinarian, and his accomplice Mr. Thupten Choepel.’
They initiated the movement against Shugden practitioners and then they complain to the local police without proof that their lives could be threatened by Shugden practitioners.’
November 28th, 2007
Kelsang Dorje calls the National Human Rights to inquire about the case. He says that he had already sent three reminders.
December 1st, 2007
In Drepung monastery during the night, two different letters are posted appealing to the monks not to debate with Shugden practitioners.
‘Everyone has the responsibility to carry out the words and intentions of His Holiness the Dalai Lama. We fully believe that all the Dharma friends will not make contact with Dholgyal (Shugden) and his followers.’
December 3rd, 2007
During the debate session, Sera-Mey monks were the answerers and Sera-Je monks were the questioners. But Sera-Je monks boycott the session by not attending.
December 4th, 2007
Three new Tibetan refugees arrive at the Tibetan Refugee Reception Centre in Dharamsala where they faced the same situation as the previous 16 Tibetan refugees.
The society informs the Indian Government and National Human Rights Commission.
December 5th, 2007
The abbot Geshe Lobsang Palden and the disciplinarian Geshe Tsultrim Gyaltsen of Sera-Je Monastery sends a letter to Sera-Je students who took part in the winter debate session:
‘… on this day it was impossible to hold the traditional debate session because our monks did not attend. The chief disciplinarian of Drepung Monastery wrote in depth, namely, he called upon our monks, but they did not show up. On this matter, we express our concern. If something like this were to happen again in the future, it would be highly detrimental to the external and internal rules.’
December 5th, 2007
The abbot Geshe Lobsang Rabgya and Secretary Geshe Ngawang Choezin write a letter to Sera-Mey students who took part in the winter debate session:
‘… it is very important to make sure that no conflict occurs, whoever turn it comes. From our side, there is no point to say anything else about a case which violates the rule and regulation of the debate session.’
December 5th, 2007
A letter containing speeches by the Dalai Lama is posted on a wall, adding:
‘A few Lamas, abbots and so on of the monastic establishments are moderate and lenient. If you give support to the responsibility taken by the Dalai Lama at the present you must not be mistaken as to what to abandon and what to take up.’
December 14th, 2007
A letter is sent to the Indian government stating that:
‘Lobsang Choedar and Thupten Choepel are spearheading a movement to stir up disharmony and disorder in the Winter Debate session.’
December 15th, 2007
The three Tibetan refugees are ere ordered by the local police to leave Dharamsala. They arrive in Delhi and stay at the Dorje Shugden Society.
December 17th, 2007
A letter with seals and signatures on letter-pad of Drepung Lachi Monastery is sent out:
‘The Dalai Lama’s entourage will arrive here on 24, and we have to prepare the accommodation and to pitch tents in the courtyard of Drepung Lachi. As such, there is no option but to conclude the winter debate session on December 23rd, 2007.’
December 19th, 2007
The National Human Rights Commission replies:
‘It cannot be involved in a debate on spiritual issues. Therefore it will not like to intervene.’
(The copy of this result was received on January 10th, 2008 from the computer at the Madad Section [Help Desk].)
December 20th, 2007
A poster campaign is launched against Denma Locho Rinpoche, accusing him of being a traitor, a person with double standards, lacking a conscience, and having ‘sold his soul to the Devil’.
Although not a Dorje Shugden practitioner he has avoided making critical remarks against Shugden practitioners. He also accepted invitations from Shugden practitioners to teach at their centres, such as those of Serkong Tritrul Rinpoche, and during a visit to Nepal sent his attendant to Dagom Rinpoche with a request for his long life.
The posters conclude: ‘By virtue of the resulting deeds of the criminal acts of great deception originating from the evil doings of Kel.gya of Sera-Je (Geshe Kelsang Gyatso), Dagom of Drepung Gomang and Serkong Tritul of Ganden Jangtse, it is time contemplate well as to whether all Lamas (Tulkus), monastics and others have preserved their commitments purely or not.’
December 21st, 2007
The front-page of the Tibetan newspaper Lochog Ponga reports the contents of anonymous letters stuck up on the walls in the night.
December 26th, 2007
Two different anonymous letters are posted, including the following:
‘The advice of intolerable responsibility and danger by the Dalai Lama:
‘As for the countries which lack proper awareness of the present issue, there are promoters of Dholgyal (Shugden) in countries such as Europe, America, China, Singapore and so on. The branches of Buddhist Centres of England Geshe Kelsang have been established. However, some places of Markham, Drayab, and Chamdho provinces (of Tibet) have strong community of worshipping Dholgyal. Not only that, it appears to have more people who knowingly belittle. In Dema province there are more adherents with the influence of Denma Gonsar. Similarly, in foreign countries [the worship of Shugden] is being spread widely, like in Mongolia.’