Dalai Lama events
Events of 2008: January - March
January 6th, 2008
The Dalai Lama presides over the opening ceremony in the Shartse Monastery debating courtyard. He says that he will not give teachings at Ganden Shartse because there are many Shugden devotees there.
January 7th, 2008
During the opening ceremony of Drepung Loseling monastery in Mundgod, Karnataka State, the Dalai Lama says:
‘With strong emotion, Samdhong Lama accused Shugden devotees, saying that they have made open and overt contact with the People’s Republic of China.’
He adds that he thinks it is very difficult for the monks to remain like fish and tadpoles together in the three monasteries of the Gelug Tradition.
In the afternoon, the Dalai Lama convenes a meeting in Drepung Monastery, which is attended by Kalon Samdhong Lama, Tsering Phuntsok, the Tibetan minister of Culture and Religion, and abbots and ex-abbots. The Dalai Lama urges them to take action to clean up Shugden devotees. He reprimands the abbots of Jangtse and Shartse monasteries for not taking a rigid stand against Shugden devotees.
The Dalai Lama rebukes the Shartse abbot, saying:
‘Shugden devotees are growing in your monastery. If you are this inept, you had better resign.’
The Dalai Lama also reprimands the Jangtse abbot, saying:
‘You said that the monastery is clean, but there are still some Shugden devotees. You must do better.’
Later that night, Jangtse Monastery holds a meeting about the signature and oath to give up the worship of Shugden to be taken by every monk. In this meeting, Serkong Tritul Rinpoche and Geshe Tsultrim Tenzin – who had already left the monastery due to threats of attack – are officially expelled from the monastery because they practise Dorje Shugden. Eleven monks are also expelled from the monastery.
January 8th, 2008
In the assembly hall of Jangtse Monastery, each monk stands up in turn in front of the speaker. First he must declare that he will never practise Dorje Shugden, and then walk under the pictures of the Protector Palden Lhamo and the Dalai Lama. Twelve monks who practise Dorje Shugden do not attend and are excommunicated and expelled from the monastery.
In Phukang Khangtsen, signed statements are collected from each monk, declaring that the signatory never practises Dorje Shugden.
Monks who do not want to sign the statement and take the oath to forego the practice of Dorje Shugden are pressured to do so. The signature and oath campaign is conducted in ten monastic sections.
With strong emotion, the Dalai Lama scolds the abbots of Jangtse and Shartse, accusing them of lying:
‘All you are doing is telling lies and playing drama.’
When the Jangtse abbot gets up and apologizes, the Dalai Lama shouts at him to sit down.
When the signatures are collected in Phukang Khangtsen, one monk is expelled for refusing to sign. Photographs and video footage are taken during the signature campaign. The Khangtsen signature campaign does not satisfy the Dalai Lama who insists that under the eyes of the monastery and in the presence of the other monks every monk should sign a statement that from this time forth he will renounce faith in Dorje Shugden and promise never to practise Dorje Shugden again.
January 9th, 2008
When the Dalai Lama gives a Yamantaka Empowerment at Drepung Loseling Monastery at Mundgod, Karnataka State, he says:
‘In contemporary democratic practice, there is such a thing as a “referendum”, or “consulting the majority”. The matter has now reached this point of consulting the majority to see what they want.
‘Therefore, when you return to your respective places after this programme at Loseling Monastery, put these questions to the monks:
‘1. Whether you want to practise Dholgyal (Dorje Shugden)? This is the first
question. Those who want to practise should sign saying that they wish to practise Dholgyal; those who do not want to should sign saying, “We do not want to.”
2. Do you want to share religious and material amenities of life (that is, live together in the monastery) with Dholgyal worshippers? Sign saying so: “We do not want to share religious and material amenities of life (live together) with Dholgyal worshippers”.’
The Dalai Lama continues:
‘Those who practise Dholgyal are taken care of by the Chinese government. It will be best if they returned to where they are cared for. There is no reason for them to live here. Do you understand?
…
‘Recently, the Shugden society has written to the Indian Government, claiming that the Dalai Lama is banning the practice of Dorje Shugden, that they are becoming apprehensive and that they seek protection from the government. The MEA has sent an acknowledgement. This has grave implications.’
January 9th, 2008
The above is confirmed in a talk given by the Dalai Lama, which is broadcast on Voice of America, 11th January.
Translation of Dalai Lama’s talk:
Extract 1: A problem lingering from about 370 years, which remained overlooked in about the last 30 years. Since Communist China is taking special interest in the matter… You abbots, do you understand? You office bearers, do you understand? The literature will be distributed later. You sponsors, did you understand? You Western monks, do you want to join in the referendum? To neglect it is of no use. In the Vinaya rules also, when there is a contentious issue, the monks take vote-sticks and decide, as mentioned in the seven methods of resolving conflict. In contemporary democratic practice, there is such a thing as ‘referendum’, ‘consulting the majority’. The matter has now reached this point of consulting what the majority wants. Therefore, when you return to your respective places after this program at Loseling Monastery, put these questions: 1. Whether you want to worship Dholgyal. This is the first question. Those who want to worship, should sign saying they wish to worship Dholgyal; those who don’t want should sign saying that don’t want to. 2. “We want to share the religious and material amenities of life (live together in the monastery) of life with Dholgyal worshippers.” You should sign saying so. “We do not want to share religious and material amenities of life (live together) with Dholgyal worshippers.” (You should) sign saying so.’
Extract 2: So take this voting on majority choice. No one will put any pressure; I am not putting any pressure. If the ‘Yes Sayers’ have a majority of 60 or 70, then from this day onwards I will not speak even one word on Dholgyal. And you will be responsible for whatever the consequences. If 60 or 70 or more majority vote that they ‘do not worship Dholgyal’, that they ‘have no wish to share religious and material amenities of life (live together) with Dholgyal worshippers’, then one has to think accordingly.
Extract 3: This issue has now become a matter of interest to the Chinese Government also. During the meeting between them and my sixth delegation, one of their criticisms is that the ban on Shugden worship by the Dalai Lama constitutes an attack on Freedom of Religion; that the atheist Chinese government, on account of the actions of the Dalai Lama, has come to take some responsibility towards the Freedom of Religion. They have actually made this formal criticism from the government. I am not sure if the Chinese government knows anything about Dholgyal, but seeing a political purpose in the issue they have levelled this criticism against me. It is of no importance that I am criticized. But in Tibet they give special care of Dholgyal worshippers; financial incentives are given for construction work; monasteries are told they should worship Dholgyal, that the Dalai Lama is undermining Freedom of Religion. A sad development is that an image of Padmasambhava recently built at Samye monastery (in Tibet) was destroyed, most likely at the instigation of Dholgyal worshippers. There have been similar cases of destruction of Padmasambhava’s image. This seems to be so… There is a large image of Padmasambhava built by the public in upper Tibet. Chinese soldiers barricaded this image, restricted entry for anyone, shooed away photographers, and then dynamited the image. So, this matter is becoming urgent. Under such conditions, if we still keep mistaking falsehood for truth, many people will face difficulty.
Extract 4: Recently, the Shugden society has written to the Indian Government claiming that the Dalai Lama is banning Shugden worship, that they are becoming apprehensive, and that they want protection by the government. The MEA has sent an acknowledgement. This has grave implications. Till now I have explained the pros and cons. To alert the public from my side that there is this danger is my responsibility. Whether to heed this advice or not is purely one’s personal choice. I have never … (Quote from a book) as I always say, to heed this or not is purely one’s own choice. I have never said that you should listen to what I say: I am not saying it even now. But it is not good to leave this issue in abeyance. It needs to be clarified.’
January 11th, 2008
Shartse Monastery holds a meeting in its office attended by Khangtsen representatives. The abbot explains that three different meetings have been held. In the first meeting the Dalai Lama spoke of stopping religious and material contact with Shugden devotees. In the second meeting the Dalai Lama said that the Shugden organization has had contact with China, and also that Lama Gangchen, Gonsar Rinpoche and Kundeling Rinpoche should return to China. In the third meeting he said that he would distribute a document regarding the Shugden issue, and that the referendum would be held.
The abbot says that this presented an increasingly grave situation and urges Lungrik Tenzin, the representative of Dhokhang Khangtsen, to take this into consideration and follow the example of the other Khangtsens.
January 11th, 2008
The abbot of Ganden Jangtse Monastery, Gen Rinpoche Geshe Lobsang Tsephel is publicly scolded by the Dalai Lama in a public meeting for being a Dorje Shugden practitioner. He is accused of being ‘two faced’, seemingly following the Dalai Lama’s advice but secretly practising Dorje Shugden.
January 13th, 2008
In the morning, abbots and representatives of the monastic sections of Ganden Shartse Monastery visit the Dalai Lama and show him the list of names and signatures. The Dalai Lama says:
‘There are six more programme of activity to come (to set up a Guru Rinpoche statue in every Gelugpa monastery, to introduce six month bhikshu ordination, for monks and nuns to study together, etc). Shugden practitioners need allotment (the allotting of property etc according to the number who will continue their Shugden practice). I will talk to the Indian government.’
In the afternoon, following the teaching in Loseling Monastery, the Dalai Lama distributes literature that expresses contempt for the practice of Dorje Shugden. He says:
‘In contemporary democratic practice, there is such a thing as a referendum, or consulting the majority. The matter has now reached this point of consulting the majority to see what it wants. Therefore, when you return to your respective places after this programme you should pose these questions. They must read them and sign whether they continue to practise Shugden or not. If 60 percent of people say that they will continue to practise Shugden, then I will talk no more against Shugden. On the contrary, if 60 percent do not want to practise Dorje Shugden, then I will continue with my plan to eliminate the practice from the monasteries.’
From a report sent from South India, dated January 16th, 2008
Monks of Ganden Jangtse Monastery have to go to their chapel and swear to Pelden Lhamo that they have no association with Dorje Shugden. If they refuse to swear, then they are expelled. This is at the urging of the Dalai Lama to clear out any remnants of Dorje Shugden practice. If they do not, not only are they expelled but they are branded a traitor to the Tibetan cause and accused of taking money from the Chinese government. Essentially they are ostracized from the Tibetan communities.
All monks of Ganden, Sera and Drepung monasteries must state their allegiance to the Dalai Lama by signing within their individual monasteries that they have no allegiance to Dorje Shugden. They have to re-submit a letter and two passport photos to this purpose. The monastery keeps these letters on record, and also report to the Tibetan government-in-exile. If they breach this by practising or associating in any way with Dorje Shugden, they are automatically expelled from the monastery.
This is happening right now, while the Dalai Lama is in Drepung Monastery giving teachings on Panchen Sonam Drakpa’s philosophical texts and also conferring a Thirteen Deity Yamantaka initiation. The Dalai Lama is leaving Drepung Monastery on January 16th, but he has said clearly that he will have further meetings before he leaves to make sure the Dorje Shugden practice is stamped out.
January 19th-20th, 2008
Samdhong Lama, Kalon Tripa (Prime Minister) of the Central Tibetan Administration, and Tsering Phuntsok of the Tibetan Department of Religion and Culture hold a meeting in Drepung Monastery regarding Shugden practice. They pass a resolution to conduct a referendum on whether or not monks want to practise Shugden, and whether or not monks want to share a religious and material relationship with Shugden monks.
January 21st, 2008
At 3:30 p.m., Sharpa Choeje, Jangpa Choeje, representatives of the Tibetan Department of Culture and Religion, a local Tibetan deputy, the local head of the Tibetan settlement, administrators of Gomang and Loseling monasteries, and administrators of Shartse and Jangtse monasteries pass a resolution which outlines procedures for a referendum, the purpose of which is to impose a ban on the practice of Dorje Shugden. The deadline of the referendum is set for January 26th, 2008 and February 8th, 2008.
January 23rd, 2008
Sera-May Monastery issues a form:
‘Before the witness of the great protector Thawo, I….. voluntarily take an oath, without a doubt, making a clear decision to relinquish sharing all religious and material amenities of life with any Dholgyal follower, whoever he may be, from now on.’
January 23rd, 2008
The Dorje Shugden Devotees Charitable and Religious Society releases a 16-point document in disagreement with and in opposition to the referendum proposed by the Dalai Lama.
January 26th, 2008
The referendum is conducted in Sera-Je monastery, starting at 7a.m. Sharpa Choejey, the representative of the Tibetan Department of Culture and Religion, and the monastic administrator supervise the referendum.
With the intention of ceasing to provide food to Shugden monks, the abbot of Sera-Mey Monastery asks the monastic kitchen to close on the occasion of Indian Republic Day. The meal had been funded by the late Khensur Geshe Lobsang Tharchin, who was a Shugden practitioner.
All the shops in Sera-Mey Monastery are closed. Many monks, particularly Shugden practitioners, are tense, worrying about the consequence of the forthcoming referendum. There is a widely circulated report that a Tibetan officer will bring some members of the Tibetan public to protest against Shugden monks in Sera-May Monastery, and that the public might be provoked into protesting and attacking Shugden monks. This is despite there being no sign of violence or agitation by the Shugden monks.
January 26th, 2008
According to Phayul.com, monks at Tashilhunpo Monastery in South India swear once more in the presence of dignitaries from the religious and political departments of the exile government. This confirms the already known stance that Dorje Shugden is no longer practised by the Tashilhunpo monks.
February 1st, 2008
Monks of Sera-Mey Pomra Khangtsen who practise Shugden hold a meeting in their monastery, during which they resolve to keep their religious faith. A student of a senior monk of Pomra is bribed; he receives thousands of rupees for his signature in favour of the ban. There is a report that some monks from Pomra were given ten thousand rupees each by the monastic staff for their signatures.
February 3rd, 2008
The Ganden and Drepung Monlam (Great Prayer Festival) committee create a certificate that boycotts the involvement of Dorje Shugden followers.
February 4th, 2008
In Ganden Monastery an agency is set up to monitor whether monks are still secretly practising Dorje Shugden. Despite having given their signatures, the old monks continue to be afraid of those doing the monitoring.
February 5th, 2008
Gyalrong Lophel appeals to Shugden devotees not to attend his restaurant situated at Camp No 3, near the Tibetan Medicine Clinic. He says he is not happy at hearing a rumour linking him to the practice of Shugden because it will pose obstacles to his restaurant business. The appeal appears in Lochok Ponya, a Tibetan Newspaper published in South India. Two other restaurants run by Amdos take the same stand.
February 6th, 2008
The Dorje Shugden Society holds a press conference at the Press Club of India in New Delhi.
February 7th, 2008
In the assembly hall of Shartse Monastery, the disciplinarian with tears in his eyes announces:
‘Now Dhokhang Khangtsen will be separated from Shartse Monastery.’
Many monks also start crying.
February 8th, 2008
In the afternoon, the Sera-May abbot Gen Rabgya calls the administrators of Pomra Khangtsen and asks them to give their signatures denouncing Shugden, considering the interests of the monastery. They say that they cannot renounce their religious faith.
February 9th, 2008
At 6.30 a.m., the referendum is conducted in Shartse Monastery, Mundgod, Karnataka State. Representatives of Bangalore and Mundgod, the representative of Ganden Tripa Rinpoche and so on preside over the process. Each monk takes a stick and enters the assembly hall. The monks are called up one by one. They are required in front of the microphone and read:
‘I… voluntarily take an oath, without a doubt, that I make a clear decision to relinquish (sharing) the religious and material amenities of life (that is, live together) with Dholgyal (Shugden) (practitioners).’
Local police are deployed around the venue. There is no sign of any breach of law and order. The process finishes at 1p.m. Monks from Dhokhang Khangtsen do not take part in the referendum.
At the same time, the referendum is conducted in Sera-Mey Monastery, Bykakuppe, Karnataka State. Police are deployed and there is no sign of any breach of law and order. No monks from Pomra Khangtsen attend the referendum.
It is the day for the partition of Dokhang Khangtsen from Ganden Shartse. The milk for morning tea turns sour. The next morning the vessel is cleaned thoroughly, but again the milk turns sour. This happens every morning for a week.
February 9th, 2008
There is a report that the Sera-May abbot has from time-to-time disagreed with the oath taking, saying that it is causing disharmony between teachers and students, between monastic sections and the monastery, and between individual monks. He asks the local committee to take responsibility if anything bad happens. The committee presides over and monitors the referendum, signature and oath campaign.
February 11th, 2008
The Central Committee for the referendum holds a meeting where representatives of every monastery take part. Many do not want to continue with the movement, but Jangpa Choeje says: ‘It would not be good if we avoid the movement.’
Sera-May delegates complain that the monastery has big problems, including the canteen being closed. The meeting is dismissed without reaching any decision, but the participants are informed that a second step is to be implemented soon.
February 13th, 2008
Kenchok Rinpoche from Australia and some Chinese offer a long life puja to an ex-abbot, Ngawang, in the assembly hall of Sera-Mey Monastery. Kenchok asks Shugden monks not to attend the long life puja, despite the fact that they have a Guru-disciple relationship.
February 13th, 2008
An additional Commissioner, a special representative for Tibetans, calls a meeting at Sera-Mey Monastery, Bylakuppe, South India. It is attended by the Sera-Mey abbot, representatives of the Tibetan settlement and representatives of Pomra. The meeting started at 2.30 p.m. and lasted until 5.30 pm. The Commissioner presents a stack of over 800 letters from America, Europe and Canada.
In the evening, there is a meeting at Sera-Lachi, when it is decided to hold the Great Prayer Festival. Identity cards saying ‘I will not share religious and material amenities with Shugden devotees’ are made for participants of the Great Prayer Festival.
February 14th, 2008
This is the preliminary day for the Great Prayer Festival, but it cannot be held in Sera Monastery.
February 15th, 2008
The Great Prayer Festivals are held at Drepung and Ganden monasteries. To patronize the puja and offerings, the patron needs to sign that he or she denies providing spiritual and material resources to Shugden practitioners. Some say that they can not sign this because they want to contact monks from Dhokhang monastic section who practise Shugden. Shugden practitioners are barred from making offering to the monks.
A meeting is held at the Tibetan local assembly. The heads of Camps 5 and 9 suggest that the monasteries have been cleansed and that a similar campaign must now be carried out among the lay public. The local head says:
‘We should not move hastily. There is a second plan to come. When I met Samdhong Rinpoche in Bangalore (Karnataka State) yesterday (February 14th, 2008), he told me: “If the monasteries are completely cleansed, the campaign of taking the oath not to practise Shugden and not to share religious and material resources with Shugden devotees, will be initiated throughout India, Nepal and Bhutan, then abroad and gradually in Tibet.” ’
February 15th, 2008
It is decided that the Great Prayer Festival will be held on February 18th, 19th and 20th in Sera Monastery. The Festival is normally organized by Sera Lachi, but this time a so-called ‘Monlam Chenmo organizing committee’ has set up to organize it.
February 16th, 2008
An announcement from the 2008 Monlam Chenmo organizing committee at Sera monastery reads:
‘It was decided to hold a Great Prayer Festival at Sera-Lachi monastery for four days. People must be aware that there is no way to integrate with Dholgyal worshippers, except for those who swore not to practise Dholgyal, and in no way to share spiritual and material amenities with Dholgyal followers. We ask those who have a relationship with Dholgyal not to offer donations or patronage for the puja.’
February 16th, 2008
The ID for the Monlam (Great Prayer Festival) at Sera Monastery is the certificate for those who had already taken the oath not to share religious and material relationship with Shugden practitioners.
February 17th, 2008
During the night, the 2008 Monlam Chenmo organizing committee post a letter on the main gate of Sera Lachi Monastery, which reads: ‘We are postponing the festival by another week.’
February 18th, 2008
Except from Voice of Tibet radio, broadcasted from Norway:
Broadcaster: ‘This year, on the third day of the Tibetan New Year, vote sticks were taken concerning whether monks want to worship Dholgyal or not. 412 monks who continue worshipping Dholgyal in Gaden Shartse Monastery have already separated from the monastery, like self-expulsion.’
February 18th, 2008
The Great Prayer Festival planned for this day is cancelled. The monks who take part in the prayer would need to show an identity card that reads: ‘I will not share religious and material resources with Shugden practitioners.’
In the morning, Taluk Magistrate (Tahasildar) calls the Sera-Mey abbot, the Sera-Je abbot, two disciplinarians, two administrators of Sera-Mey and Sera-Je monasteries, two administrators of Pomra monastic section, and two delegates of the local Dorje Shugden Society. He says that cases have been filed against the leaders of the two groups as a precautionary measure to maintain law and order.
February 20th, 2008
Bod-Kyi-Dus-Bab (a Tibetan Language Newspaper) covers the full announcement of the Department of Culture and Religion regarding the vote against Shugden worship. The Minister Tsering Dhondup says:
‘I think the monastery must give allotment, examining the number of worshippers there are in the respective monasteries. Since they have already taken the oath that they will never share religious and material resources with (Shugden practitioners), there is no way for them to be integrated; they must be separated. I think the local enclave and Dholgyal devotees must consider what to do.’
The newspaper only presents one side of the story; the Dorje Shugden practitioners are not interviewed.
February 24th, 2008
It is reported that the Department of Culture and Religion has asked the committee that is set up for the purpose of the vote-stick referendum to go to Nepal and carry out the same campaign. They complain that it is difficult for them to go and ask them to send officers from the Tibetan government in exile instead.
The Department replies:
‘It is not appropriate for them to do so; it is not good to show the involvement of the Tibetan government in exile. You need to be the public face and we would send the recommendation letters there to help arrangements.’
The committee agree to send their envoys to Nepal.
Comments received from the Dorje Shugden Society, Delhi, on recent events:
Many monks in the monastery, although they are not Shugden worshippers, express their concern about the disharmony, schism and tension in the monasteries as a result of the referendum. They are not happy with the divisive and ‘Buddhist apartheid’ policy against Shugden monks. How can they be happy when other human beings are suffering?
But what can they do? Whether they agree or not, whether they like it or not, they have to follow the words of the Dalai Lama and Tibetan government in exile or they will suffer the same difficulties as the Shugden practitioners.
Many Tibetans are not truly aware of the Shugden issue. They just repeat what the Dalai Lama says. Also, they are ignorant of the suffering of Shugden practitioners and the discrimination against them. They are unaware of the abuse experienced by these practitioners and unaware of the new Buddhist apartheid. Propaganda from the Tibetan government in exile about the Shugden controversy has exhausted the Tibetan public. But they are easily roused by the Dalai Lama’s aggressive words and by orders from the Tibetan government in exile.
In view of the ongoing abuses, discrimination and apartheid, the Dalai Lama and his government have the sole intention to provoke the public and monks into creating an atmosphere of disorder. The question remains: what is the purpose of using Dorje Shugden practitioners as scapegoats? From what are they trying to divert attention?
February 20th, 2008
The Dorje Shugden Society writes to the abbot of Ganden Jangtse Monastery:
‘Under threat and tremendous pressure, those who practise Shugden are plunged into a hopeless situation where they have to involuntarily separate from their monastery. We request you to provide them allotment according to their numbers, like Shartse Monastery.’
February 24th, 2008
The Tibetan public is asked to attend the Great Prayer Festival.
February 25th, 2008
In the morning, the Tibetan public is told not to come.
February 25th, 2008
The Great Prayer Festival is held at Sera Lachi monastery, which is in Bylakuppe, Karnataka State, starting at 7 a.m. in the assembly hall. Over 200 police are deployed around the assembly hall. The monks from Pomra who practise Dorje Shugden are made to stay in the courtyard while the other monks hold the prayers inside the monastery. Journalists witness the drama and newspapers report this development. Some non-Shugden monks buy a large number of the newspapers so that they would not reach others’ hands.
February 26th, 2008
An anonymous supporter of the ban sends a letter to the Indian Intelligence Bureau, accusing the intelligence agents of being Shugden worshippers and supporting Shugden devotees.
February 28th, 2008
In the afternoon the Regional Tibetan Youth Congress and Tibetan Women’s Association in Bylakuppe summon their members to take the oath and sign the statement renouncing the practice of Dorje Shugden. This is presided over by the Sera-Je abbot Lobsang Palden. It takes place at Podrang (the Old Palace of the Dalai Lama where the Tibetans normally hold festivals), which is situated at Dikyi Larsoe Tibetan Settlement, Bylakuppe, Karnataka State. The abbot Lobsang Palden recites the letter of oath taking and those members present repeat it after him. After that they take the oath and sign the pledge to give up the worship of Dorje Shugden.
The monks are not able to share vehicles when travelling to the shops. Informers and monitors check to see if non-Shugden monks are making any contact with Shugden practitioners.
To purchase anything in the monastery shops, monks have to show identity cards certifying that the monk swears not to practise Dorje Shugden, or to share any religious or material relationship with Shugden practitioners.
March 4th, 2008
The 14th Tibetan Parliament-in-Exile (TPIE) began its fifth session at Dharamsala. The Speaker Karma Choepel lauded the bold initiative of the Tibetan monastic communities in their resolve to end Dolgyal (Shugden) worship, following the long life offering to the Dalai Lama held at Drepung monastery in south India in February.
He added: ‘This session will present motions to strengthen the present resolution adopted by the TPIE against the propitiation of Shugden’.
March 8th, 2008
Sera-Mey Monastery sells mineral water bottles on the cheap – which they had stopped selling on January 26th, 2008 – indicating that they do want to share material resources with Shugden practitioners.
March 8th, 2008
At 10 o’clock the program Warrant on Channel 9 in Karnataka State airs a report on the Shugden issue. It shows Pomra monks sitting outside while the other monks sit inside during the Great Prayer Festival on February 26th, 2008. The programme lasted for about 30 minutes (with commercial breaks).
The reporter says:
‘The minority Shugden devotees are not being granted their rights. … Tibetans are richer in terms of buildings, houses, etc. They are much richer than the local people. They do not pay land tax …’
March 9th, 2008
The next day all shops and restaurants in the Tibetan settlements are closed for fear that concerned authorities would come to raid them.
March 10th, 2008
A section from the Statement of the Kashag on the Forty-Ninth Anniversary of the Tibetan National Uprising Day reads:
‘However, a few of the monastic institutions of the Gelug tradition have still not clarified their positions on this issue, as a result of which the propitiators and non-propitiators of Dholgyal live together under the same roof. A broad section of the enlightened monks have, therefore, expressed their views through a number of campaigning activities that this matter must be resolved once and for all.
‘As such, during his recent visit to Mundgod, South India, His Holiness the Dalai Lama has suggested to the Gelug monastic institutions that, for the future convenience of all, a referendum must be conducted amongst the monks. The responsible authorities of the monastic institutions unanimously supported this idea and a referendum was conducted by relying upon the Buddhist Vinaya system of voting by administering Tsul-shings (Sangha voting sticks). Subsequently, most of the Gelug monastic institutions, including the three Great Monastic Seats, have disassociated themselves completely from the Dholgyal propitiators.
‘While expressing our appreciation for this, the Kashag would like to urge the monastic world that they should not be negligent in this matter in the future as well. There are still a tiny number of monks who have not stopped the propitiation of Dholgyal. Since they cannot live within the compounds of the Great Monastic Seats, they should move out of the monasteries and live elsewhere. Towards this end, the Central Tibetan Administration will provide the necessary assistance that we provide to all other Tibetans.’
March 13th, 2008
During a call-in broadcast from Radio Free Asia, a well-known Tibetan writer and activist for a free Tibet, Jamyang Norbu is asked what he thinks of the March 10th Statement:
‘The main reason for the March 10th speech is to address the issues of our Nation, but on this day the Kashag twice brought up the complicated issue of deities and Dharmapalas, which is dividing our Tibetan community between those who practise and those who do not. Please, with my hands folded, I request the Exile Government not to bring this subject up in the March 10th speech.’
March 15th, 2008
A resolution is made by the Tibetan-in-exile parliament, which reads:
‘1 On June 6th 1996, there are eight points in the resolution number 12/1/96 (4), which was passed during the first session of the 12th Tibetan Parliament. On September 17th 1997 there are 12 points in the resolution number 12/4/97/37, which was passed during the fourth session of the 12th Tibetan Parliament. We will support them with addition. We will again urge to comply with the gist of the resolutions in the interest of people.
‘2 The instruction that the practice of Dhogyal (Dorje Shugden) is not appropriate is an excellent spiritual instruction, in order not to stain Buddhism. There is no way to deprive anybody from religious freedom directly, indirectly and thoroughly. No one should be trapped by the lies about violation of religious freedom. We insistently request you to understand the pros and cons with your wisdom.
‘3 The Dhogyal followers have been launching campaigns of terrorism, and committed the crimes of arson, eating and murder. Therefore, Tibetans and the host country are requested to carry on legal challenges, identifying them without belittling.
‘4 A few uneducated leaders of People’s Republic of China who wear the mask of communism, which regards religion as poison are using the Dhogyal leaders to criticize Holiness the Dalai Lama and to create division within the Tibetan people. The Tibetan people inside and outside Tibet and all the people of the world who love truth are requested to identify them and should not be mistaken about the pros and cons.
‘5 In order to get the sincere implementation of the earlier and later resolutions passed by the International Gelug Council and abbots and staffs of Gelug monasteries, the monks started a movement. During the visit by His Holiness the Dalai Lama to the Mundgod Tibetan settlement in South India all the monks including the abbots and staffs of the Gelug monasteries reached a majority consensus on whatever suggestions he gave on this topic. A referendum as conducted in the Vinaya way of picking a vote-stick regarding putting a halt to the worshipping, and not sharing religion and material ties with those who do not give up the worshipping of Dhogyal. Those who picked the vote-stick, with majority consensus, have decided not to worship Dhogyal and not to share religious and material ties with those who do not give up the Dhogyal practice. The Tibetan Parliament appreciates this decision. And we urge all the related monasteries to sincerely implement the contents of the announcement dated February 12th, 2008 issued by the Department of Culture and Religion, regarding the instructions for the implementation of the gist of the referendum.’
March 18th, 2008
An anonymous letter is posted at Boudha Stupa in Kathmandu, Nepal, which reads:
‘The Shugden Organization, Adruk family and Shamarpa group are all Chinese spies and must be attacked.’
The Adruk family’s guesthouse is attacked with rocks.
On the list, 17 Tibetan families are claimed to be Chinese spies. One man goes to the office of the Tibetan Youth Congress and Tibetan Women’s Association and demands, ‘You need to prove the allegation that we are Chinese spies.’ They reply that they had nothing to do with the list, but he says, ‘You know full well that you organized the protest.’
March 31st, 2008
Oath and signature campaigns are carried out among Tibetans living in Camp No 7, Mundgod, Karnataka State. The campaign is convened and presided over by the Pasang, the ex-abbot of Loseling Monastery; Pema, the president of the Tibetan Women’s Association; Mr Tenpa, the president of the Regional Assembly; Tsultrim Woeser, a member of the Tibetan parliament; and the head of Camp No 7.