Shugden Ban
Replies to the three reasons for the Dalai Lama’s ban on the practice of Dorje Shugden
Quote from DalaiLama.com:
Since the 1970s, His Holiness the Dalai Lama has consistently and patiently discouraged Tibetan Buddhists from practicing or propitiating the Dholgyal (Shugden) spirit. The discouraging of the propitiation of Dholgyal lies in the interest of the Tibetan people in general and the Buddha Dharma in particular. It is a spiritual endeavour started from the time of the Great Fifth Dalai Lama (1617-1682) and carried on through the ages by Tibet’s most accomplished masters. Provided herein, are information on why His Holiness the Fourteenth Dalai Lama has taken to discourage the practice and propitiation of Dholgyal.
The three main reasons why His Holiness the Fourteenth Dalai Lama has advised people against the propitiation of Dholgyal
1. Such practices degenerate the profound and vast teachings of Buddhism, wherein our ultimate refuge is the Buddha, the Dharma and the Sangha. While the profound teachings of the Buddha are based on the two truths and the Four Noble Truths, the appeasing and propitiating of Dholgyal, to the extent it is done by those who do this practice, degenerate the Buddhist practice into a form of spirit worship.
If the Dalai Lama is so concerned by the possibility of Buddhadharma degenerating into a form of spirit worship why does he and his government in exile rely upon the State Oracle Nechung?
In his autobiography, Freedom in Exile, the Dalai Lama writes:
“For hundreds of years now, it has been traditional for the Dalai Lama, and the Government, to consult Nechung during the New Year festivals. In addition, he might well be called upon at other times if either have specific queries. I myself have dealings with him several times a year. This may sound far-fetched to twentieth-century western readers. Even some Tibetans, mostly those who consider themselves ‘progressive’, have misgivings about my continued use of this ancient method of intelligence gathering. But I do so for the simple reason that as I look back over the many occasions when I have asked questions of the oracle, on each one of them time has proved that his answer was correct. This is not to say that I rely solely on the oracle’s advice. I do not. I seek his opinion in the same way as I seek the opinion of my Cabinet and just as I seek the opinion of my own conscience. I consider the gods to be my ‘upper house’. The Kashag constitutes my lower house. Like any other leader, I consult both before making a decision on affairs of state. And sometimes, in addition to Nechung’s counsel, I also take into consideration certain prophecies.”
Since Buddha never taught reliance upon anything other than the Three Jewels (Buddha, Dharma, and Sangha), relying on spirit oracles is definitely a non-Buddhist practice and a degeneration of Buddhist teachings. The reason legitimizing this practice, that it is traditional, and has been practiced for hundreds of years is irrelevant. Many realized masters over the centuries have said that Dorje Shugden is a manifestation of the Wisdom Buddha Manjushri. No one, not even the Dalai Lama, has said that Nechung is other than a worldly spirit.
Buddhists have a commitment to seek refuge and guidance in the Three Jewels. Why would someone who purports to be an omniscient, transcendent being – the Buddha of Compassion – rely upon a spirit for advice? Even more bizarre is why he would regard worldly gods to be his “upper house?” What connection do these gods have to Tibetan issues? Why would someone who is regarded as an authentic representative of Buddhism, an emanation of the Buddha Chenrezig, (Avalokiteshvara) show such an example?
In general, an omniscient being would have no need to rely upon advice from any of these ordinary beings. In absolute terms, an omniscient being would never rely upon worldly beings for decisions regarding how to enter, practice, and complete the path to enlightenment. This ban is clearly indicating what is to be practiced and what is to be abandoned and therefore constitutes advice on how to complete the spiritual path. The Dalai Lama has often explained that on the advice of Nechung, he should implement a ban on the propitiation of Dorje Shugden.
The Dalai Lama admits the object of his reliance for “intelligence gathering” is the Oracle Nechung. One is then forced to ask the question, who is it that is causing Buddhadharma to degenerate into a form of spirit worship?
Secondly, enlightened beings are incapable of inflicting harm upon sentient beings. The Dalai Lama’s ban on the practice of Dorje Shugden has produced nothing but disharmony and suffering. Surely, as an omniscient being he would have foreseen the misery and confusion such a ban would cause. Moreover, who goes around banning spiritual practices in the first place? Historically, only ruthless authoritarians and dictators have engaged in such actions.
Finally, if the Dalai Lama is an emanation of the Buddha of Compassion, why has he not subdued this so called ‘evil spirit’ Dorje Shugden? If Dorje Shugden is a threat to the very survival of Buddhadharma, why has the ‘Buddha of Compassion’ let Dharma remain in imminent peril for over 350 years? Is Dorje Shugden more powerful than the ‘Buddha of Compassion?’ Instead of subduing Dorje Shugden (a single being that is supposedly causing all the problems), he has attacked millions of practitioners of Dorje Shugden. The Dalai Lama has allowed his followers to lie, harass, intimidate, and threaten with death, the practitioners of Dorje Shugden or anyone who helps them. This so called ‘Buddha of Compassion’ shows only contempt to those who dare not comply with his wishes.
Quote from DalaiLama.com:
2. It goes against His Holiness the Dalai Lama’s non-sectarian approach especially within the Tibetan Buddhist traditions. His Holiness himself practices teachings from the other traditions such as Nyingma, Sakya and Kagyu simultaneously with the Geluk tradition and encourages others to do the same. However, the practice of Dholgyal is extremely sectarian.
It is a common assumption that mixing the various spiritual traditions will create something greater than the sum of its parts. In fact, such mixing weakens and dilutes the spiritual power of each. These various traditions have arisen due to the diverse karma of sentient beings. Each tradition has its own uncommon blessings. Each tradition helps the practitioner of that tradition to progress and eventually complete the path to enlightenment. This approach has been very successful for hundreds and hundreds of years. Why is it now deemed to be negative and non-Buddhist? The Dalai Lama is saying that anyone who strives to maintain the continuum of their particular tradition is mistaken – that they are sectarian.
These days the word sectarian generally implies a negative connotation, when in fact there is nothing necessarily negative with regard to sects. Almost all religious traditions are comprised of various divisions or sects. Being sectarian can only be regarded as negative if the adherents of the particular sect do not respect other traditions, seek to harm and destroy others, and regard their view as the only legitimate one. With this in mind, who is “extremely sectarian?”
Since the Dalai Lama is acknowledged to be the spiritual and political leader of the Tibetan people, what if we look at his non-sectarian approach to Buddhism from a political point of view? When a person has ascended to the highest political position, and if for whatever reason they became unpopular, there is a danger they may lose their position. By the late eighties and early nineties, the Dalai Lama was becoming increasingly unpopular due to his decision to arbitrarily abandon the cause for an independent Tibet. In the Strasbourg Statement of June 15, 1989 the Dalai Lama gave up both the demand for independence and an end to the Chinese occupation of Tibet. He did this without consulting the Tibetan people. Many Tibetans, particularly young people, began to become disillusioned with the Dalai Lama. They regarded his actions as at worst a betrayal and at best as incompetent.
Any savvy politician understands the best way to maintain power in a situation like this is to create a distraction. While everyone gradually becomes engrossed in the distraction the savvy politician moves to consolidate his or her power. This is exactly what the Dalai Lama has done. From a political point of view the ban on Dorje Shugden has been a remarkable success. He can point to Dorje Shugden and the Shugden practitioners and say, ‘this is your enemy, the cause of all your problems.’ He then teaches that mixing the traditions is the best way to create harmony. Clearly the function of mixing and gradually destroying the four Tibetan schools of Buddhism benefits only one person, producing exclusive spiritual and political control for the Dalai Lama.
The Dalai Lama’s website states that “Since the 1970s, His Holiness the Dalai Lama has consistently and patiently discouraged Tibetan Buddhists from practicing or propitiating the Dholgyal (Shugden) spirit” Remarkably this issue did not cross his mind when, in 1984 he wrote the forward to Geshe Kelsang Gyatso’s third book: Buddhism in the Tibetan Tradition: A Guide. In it he states:
“I am, therefore, happy that Geshe Kelsang Gyatso has attempted to present the basic teachings of Lord Buddha in a manner that people can relate to and put them into practice in their daily lives.”
Why would the Dalai Lama agree to support a widely known Shugden devotee and proponent in Geshe Kelsang Gyatso? Did it not occur to him that such a statement could be interpreted as a tacit endorsement of Shugden practice? Did it not occur to him that such an action could be construed as being hypocritical?
In reality the Dalai Lama is a cunning and clever politician. When he felt his authority and power was in jeopardy he created a diversion that would embroil the whole Buddhist community in controversy. For those intent on deceiving and manipulating large numbers of people the methodology is always the same – create an enemy, induce great fear of the enemy, frame yourself as a protector and savior of the people, then move quickly to consolidate power. Since the early nineties it is undeniable that the Dalai Lama’s authority over all Tibetan exiles, including the government in exile and the four Tibetan schools of Buddhism has greatly increased. When the Dalai Lama’s actions are viewed from a spiritual point of view they are incomprehensible and contradictory, but when they are viewed from a political perspective, his intentions become very clear.
Quote from DalaiLama.com:
3. The Dholgyal spirit has a long history of antagonistic attitude to the Dalai Lamas and the Tibetan Government they head since the time of the Fifth Dalai Lama. Throughout that period, it has also been very controversial in both the Geluk and Sakya traditions. In fact, the Great Fifth Dalai Lama and the Great Thirteenth Dalai Lama, as well as many other prominent Tibetan lamas have categorically stated the harmful effects of this practice and have advised against the practice and propitiation of Dholgyal.`
Dorje Shugden practitioners, with valid reasons, believe that Dorje Shugden is an enlightened being and that he performs the function of a Dharma Protector. The main function of a Dharma Protector is to eliminate obstacles and gather all necessary conditions for pure Dharma practice. Recognizing the important function of Buddha appearing in such an aspect, all four schools of Tibetan Buddhism propitiate various Dharma Protectors. Since the fifth, thirteenth, and current Dalai Lamas have all engaged repeatedly in both negative and non-Buddhist actions, (engaging in politics, propitiating spirits, banning spiritual practices, engaging in religious discrimination, mixing traditions) and have power and authority over many Buddhists, it is not surprising that they would feel an “antagonistic attitude.” Politics is about improving samsara, and Buddhadharma is about escaping samsara. They are mutually exclusive. Sadly the very people who should know this – the Dalai Lamas themselves, engage in the opposite. They have mixed politics and religion so thoroughly that the idea of them being mutually exclusive never arises in the minds of their followers.
The only “harmful effects” of the practice of Dorje Shugden is that wisdom understanding the danger of mixing religion and politics may develop! In reality Dorje Shugden is simply trying to prevent the pure teachings of Buddha from being destroyed.
Ron Cook
Western Shugden Society does not necessarily endorse views expressed in guest videos and blogs.
