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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.

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.’

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 Shugden ‘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 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 are affected by such false accusations.

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.’

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.’

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.’

March 20th-22nd, 2001The 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 2001Lama 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.’

June 20th, 2002Sera-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 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.


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.

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.’

November 23rd, 1998 A Tibetan organization in Darjeeling and Kalimpong, India, sends a message to Samten Choeling Monastery (established in 1952), which also houses the memorial stupa of Anagarika Govinda, that the delegates will show up shortly at the monastery to ask the monastic community to give up its traditional worship of Dorje Shugden. The next day, on November 24th, when Venerable Umze Thupten (71) hears the news through a phone call he suffers a massive heart attack and dies on the spot.

December 21st, 1998 The president of All India Singsha Bhutia Association, one of the largest Indian Social organizations in Kalimpong, writes to the Department of Religion and Culture of Tibetan Administration in Dharamsala on behalf of its Indian citizens: ‘We have been hearing that your Dept is raising some sort of objection against a particular deity in our place of worship. If this were true, then it is very unfortunate, for it is against the very nature and spirit of our secular democratic country. Hence, under the circumstances, we would like to request you to kindly refrain from interfering in our place of worship, so that peace and amity will not be disturbed among the followers of all sects of Lamaism.’

December 30th, 1998 On instructions from the advance party for the Dalai Lama’s visit, the Mundgod Tibetan settlement’s office issues a circular:

‘To the office bearers, disciplinarian of the monasteries, president of organizations and camp leaders.

‘… in keeping with the spirit of H.H. the Dalai Lama’s repeated talks, it is imperative that those attending the teachings should be confirmed non-worshippers of Dholgyal (Shugden). Therefore we have no choice but to announce that keeping this stringently in mind, the respective institutions and organizations should implement this requirement without failure. For this purpose, they should minutely scrutinize the list of attendance to these teachings of H.H. the Dalai Lama. At the same time, the settlement office has prepared special badges for all the monks, nuns and the laity.’

September 1998 The last of several letter writing campaigns starts with letters coming from all over the world, seeking explanation from the Dalai Lama, as it affect thousands of Western Buddhists. There is no reply.

September 2nd, 1998 Two hundred delegates of Dorje Shugden Society from all over India and Nepal conducted a silent and peaceful march in New Delhi against the ban on their freedom of religion, with banners and placards, calling upon the Tibetan exile administration, Dharamsala: ‘Stop your religious intolerance and discrimination. Stop your lies about Dorje Shugden Society. We are being condemned behind our back. Keep politics out of religion.’

September 15th, 1998 Mr. Phuntsok Nudrub (63), a devotee of Dorje Shugden and resident of Delhi, goes to the Foreigners’ Registration Office (FRO) in Dharamsala for renewal of his Registration Certificate (Stay permit for Tibetan refugees in India). He is interrogated over two days, attended by officers of Tibetan Department of Security. The Indian officer asks Phuntsok if he is a worshipper of Dorje Shugden. Phuntsok replies ‘Yes’. On cue from Tibetan officers, the Indian officer observes that ‘as every other Tibetan, you can either accept the Dalai Lama or worship Dorje Shugden. You cannot be both.’ Phuntsok raises serious objection to this unprecedented interference with his religious faith. Noting that the FRO cannot renew his stay permit unless he gives up the worship, the Indian officer refuses extension of Phuntsok’s stay permit.