Dorje Shugden Controversy - Overview of The Controversy

Overview of The Controversy

The practice of Dorje Shugden (i.e. different forms of worship and specific meditation techniques) began at the time of the Fifth Dalai Lama Lobsang Gyatso (1617–1682 AD). Those who have followed the practice of Dorje Shugden most recently in the 20th and 21st centuries include the majority of the most famous Gelug teachers, including Pabongka Rinpoche, Ling Rinpoche (senior tutor of the current, 14th Dalai Lama), Trijang Rinpoche (junior tutor of the Dalai Lama), Zong Rinpoche, Gangchen Rinpoche, Gonsar Rinpoche, Dagom Rinpoche, Lama Yeshe, Geshe Kelsang Gyatso, Lama Zopa, Kundeling Rinpoche, Domo Geshe Rinpoche, and Trijang Chocktrul Rinpoche.

Trijang Rinpoche, the root Guru of the 14th Dalai Lama, introduced the Dorje Shugden practice to the Dalai Lama in 1959 prior to the Chinese takeover. The Dalai Lama carried out the practice in private as well as encouraging it in Gelug monasteries.

In 1975, The Yellow Book of Zemey Rinpoche was published, containing cautionary tales of numerous Gelugpa lamas (including the Fifth Dalai Lama) who had been killed by by Dorje Shugden in punishment for adopting practices from Nyingma and other sects rather than adhering exclusively to Gelugpa lineage. This prompted the 14th Dalai Lama to more carefully research the nature of Dorje Shugden, and conclude that this was not an enlightened deity, but a dangerous mundane spirit. In response, he dramatically refused to accept long life offerings from the Tibetan government in exile following the 1976 Tibetan New Year, and hinted at his possible departure from earthly existence and the cycle of reincarnation. Later that year he finally accepted the offerings, indicating his willingness to continue as Dalai Lama, but in 1977 he began speaking out against the use of the deity as an institutional protector and laying restrictions on public performances of the practice. He stated that the Shugden practice is in conflict with the state protector Pehar and with the main protective goddess of the Gelug tradition and the Tibetan people, Palden Lhamo. He also stated that the practice encourages sectarian rivalry between Tibetan Buddhist schools. According to Georges Dreyfus, the Dalai Lama felt that his own accommodations towards non-Gelugpa sects would make him a target of Shugden's hostility. The Dalai Lama states that he has not forbidden the Shugden practice but only advised against it, and that individuals should decide for themselves if they want to practice it privately; however, he does not wish practitioners to attend his formal religious teachings.

From March 1996 onwards, the Dalai Lama decided to move more forcefully on this issue, which "is to be seen in connection with his interest in finding common ground in the main schools of Tibetan Buddhism so as to overcome precisely those exclusivist tendencies that Shugden is said to protect." Martin Mills believes this was a response "to growing pressure - particularly from other schools of Tibetan Buddhism such as the Nyingmapa, who threatened withdrawal of their support in the Exiled Government project." The Dalai Lama stated during a Buddhist Tantric initiation that Shugden was 'an evil spirit' whose actions were detrimental to the 'cause of Tibet'. The Dalai Lama concluded that henceforth he would not give Tantric initiations to worshippers of Shugden, since "the unbridgeable divergence of their respective positions would inevitably undermine the sacred guru-student relationship, and thus compromise his role as a teacher (and by extension his health)." Michael von Brück believes this involves a contradiction on the Dalai Lama's part:

Many of the present Lamas of the Gelukpa tradition have received their teachings from Trijang Rinpoche or Zong Rinpoche. In those cases where he is the 'root Lama' (rtsa ba'i bla ma) who has handed down all three aspects of the tradition (oral transmission of texts, commentaries, the empowerments), the relationship to him is absolutely binding. This is an essential part of Vajrayana practice. Otherwise, according to Tantric tradition he might be regarded as a person who has broken the Tantric vow (dam-nyams) and this would concern the Dalai Lama himself as having been initiated by Shugden practice.

According to von Brück, after examining Dorje Shugden based on three methodological devices—historical evidence, political reason, and spiritual insight—the Dalai Lama changed his view and now considers Dorje Shugden to be a worldly spirit. Von Brück concludes: "However, in spite of these arguments, opposition against this interpretation of the Dalai Lama and the exile government is still strong on two grounds: the truthfulness and commitments to one's root teacher, and religious freedom." The Dalai Lama, on the other hand, claims that he has not broken his commitment to Trijang Rinpoche, having renounced the practice "with the full knowledge and support" of that tutor.

The words and actions of the Dalai Lama have been interpreted in news reports by France 24 and Al Jazeera as constituting a ban on the practice. Others allege that such "Deity discrimination" is illegal according to both the Constitution of India and the Universal Declaration of Human Rights, as well as the Constitution of Tibet:

All religious denominations are equal before the law. Every Tibetan shall have the right to freedom of thought, conscience and religion. These religious rights include the freedom to manifest one's belief, to receive initiation into religious traditions, practice with matters relating to religious commitment, such as preaching and worship of any religion, either alone or in community with others.