Dorje Shugden

Dorje Shugden is an Incarnate entity whose precise nature--angelic or demonic--is disputed among adherents of Tibetan Buddhism, especially its Gelugpa sect.

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Overview

Dorje Shugden (T. rdo-rje shugs-ldan, "Powerful thunderbolt"; also known as Dhol-rgyal) is a relatively recent, but highly controversial deity within the complex pantheons of Himalayan Buddhism. Widely (but not universally) regarded as the wrathful spirit of a deceased lama, he is primarily associated with the Gelugpa school of Tibet, where it has until recently acted as a protector deity (chökyong) for many monasteries (however, religious practice invoking the powers of this deity was until recently also found amongst the Sakyapa and even, in certain cases, the Nyingmapa schools of Tibetan Buddhism). The modern controversy surrounding the deity refer to a particular brand of Gelukpa exclusivism that emerged in Central and Eastern Tibet during the late 19th and early 20th centuries, where the deity was seen as demarcating the boundaries of Gelukpa religious practice, especially in opposition to growing influence of Nyingmapa and Ri-mé thinkers. This on-going tension has reached new heights in the Tibetan exile context, where the Fourteenth Dalai Lama (one of whose own teachers, Trijiang Rinpoche, was a firm supporter of the deity) sought first to distance himself, and later to eradicate the worship of the deity, which he saw as antithetical to the interests of the Tibetan cause. The dispute developed international dimensions in the 1990s, when the Dalai Lama's interdictions against the deity were challenged by the British-based New Kadampa Tradition, who publicly accused the Tibetan leader of religious persecution. Conflict over the deity has important political ramifications within the Tibetan Government-in-Exile, and has involved the intervention of Amnesty International and, it is alleged, the violent murder of at least one prominent lama opposed to the deity.

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The Dispute Itself

The origin of Dhogyal (Shugden) is historical not really clear. Most scriptural documents on him appeared at the 19th century. There exist different oral transmitted versions about his origin but in the keypoints they contradict each other. Some references on Shugden are found in the biography of the 5th Dalai Lama. That's why most agree that the origin of Shugden started at the time of the 5th Dalai Lama. According to a letter of the present head of the Sakya Tradition (June 15 1996), H.H. Sakya Trizin, some Sakyas worshipped Shugden (Jalpo) as a lower deity but Shugden was never a part of the Sakya Institutions. Pabongkha Rinpoche, a Gelug Lama of the 20th century, who received this practice from his root guru, is attributed with spreading reliance on Dorje Shugden widely within the Gelug tradition.

Since its inception the practice has been disputed within all four Tibetan Buddhist Schools. There has been a dispute in the Gelug tradition as to whether he is a Buddha or a Demon also most masters from the other Tibetan Buddhist schools (Kagyu, Nyingma and Sakya) see Shugden (Dhogyal) as a Demon and worship of him brings "many money, many disciples and then many problems." The Phende Ngor tradition is disagreeing on several main subjects on these points and expressed it's Sakyapa point of view in the article Jalpo. Pabongkha Rinpoche was himself contradictionary. In his first commentaries on the practice he dealt with him like with worldly (unenlightened) Dharmapalas are dealt with: the disciple has to control him by his Tantric Power and give him orders. Later Shugden was established as being the enlightened being Buddha Manjushri.

The dispute can be summarized as follows:

  • Today his adherents say Shugden is an enlightened being similar to many others of the Mahayana tradition--a Dharmapala, an emanation of the Wisdom Buddha Manjushri.
  • His Detractors say Shugden is not an enlightened being. Some say he is a "worldly" protector spirit, but many others see him as a demon and thus as an inappropriate object of Buddhist worship.

Driving this dispute is the inherent nature of Dorje Shugden, which is to "protect" the Gelugpa lineage from adulteration by the traditions of other lineages such as the Nyingmapa. His practice includes a promise not even to touch a Nyingma scripture, and several pro-Shugden lamas have said Shugden will kill those who violate this vow. "Conservative" Gelugpas may find such language congenial to their views, while "liberals" are more likely to stress the arbitrary nature of such sectarian divisions. The dispute appears mainly theological; however the extent to which theology dovetails with more secular interests of particular monasteries, families, and other power-holders should not be overlooked.

Though the roots of the Dorje Shugden controversy are more than 360 years old, the issue surfaced within the Tibetan exile community during the 1970's. After Zemey Rinpoche published the Yellow Book which included stories passed by Pabongkha Rinpoche and Trijang Rinpoche of members of the Gelugpa sect who also practiced Gelug and Nyingma teachings and were killed by Shugden. After publication of the Yellow Book the current (fourteenth) Dalai Lama expressed his opinion that the practice should be stopped in several closed teachings, although he made no general public statement. Finally, in 1995, he felt the necessity to make his opinion of the practice public, and did so during open teachings during which he made it clear that to practice Dorje Shugden was to oppose the Tibetan cause and harm his life, effectively obliging institutions including monastries to abandon the practice or make the practice secret and personal. He further requested that anyone pursuing this practice should not attend his Teachings anymore, stressing that it would go against the close bond between student and teacher if the student were to do practices being harmeful for their own teacher. Some Lamas such as Gonsar Rinpoche and Geshe Kelsang Gyatso protested against this, because they felt an implied loss of freedom, caused by His Holinesses public statements. Mainly the NKT organised demonstrations and a press campaign which attracted international media attention to the issue during the 1990's. NKT founder Geshe Kelsang Gyatso was expelled from Sera Mey Monastery because of his behaviour against the Dalai Lama.

His Holiness the Fourteenth Dalai Lama advised this although he has in the past received Shugden empowerments from one of his teachers, Trijang Rinpoche. He followed the advice of the Buddha (Kalama Sutra) only to accept what is reasonable, well checked and in according to the Dharma and not just because tradition or teachers taught it. He has been criticized by NKT members and some Shugden adherents who say that he has failed to observe the vows given by one of his teachers.

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Origins

This issue has a long history and involves not only the Fourteenth Dalai Lama but also the Thirteenth, and the Fifth Dalai Lama as well. This history is discussed extensively in an article by Geshe George Dreyfuss.

Within Tibetan Buddhism there are several main schools (Nyingma, Kagyu, Sakya and Gelug) and each of these have many sub-schools. The practices and Deities emphasized vary somewhat from school to school. In the Tibetan tradition there are hundreds of Dharma Protectors, with each monastery having its own Dharmapala. Some of them are considered to be enlightened beings, some not. However Dharmapalas are not the main teaching of any Buddhist school.

The "founding myth" behind Shugden worship involves a lama named Drakpa Gyaltsen (1618-1655) who was a rival of the Fifth Dalai Lama, Lobsang Gyatso (1617-1682). In fact the former seems to have been a candidate to become the Fifth Dalai Lama himself (i.e., while a child some lamas proposed him as the reincarnation of the Fourth), but was passed over. Their rivalry continued, however, and according to legend resulted in the early death (perhaps the murder) of Drakpa Gyaltsen. Later Trijang Rinpoche said, in reality there was no rivalry and pointed to that event as a "skilfull means" (to tame the mind of disciples).

There is the saying in Tibetan tradition, murder victims often become transformed into vengeful spirits. And so Shugden adherents believe the Lama Drakpa Gyeltsen was able to transform his wrath to religious ends, namely the protection of the Gelugpa tradition against "political pressures toward greater ecumenicalism" among Tibetan Buddhist sects. Hence his transformation into the "protector deity" Shugden. Geshe George Dreyfuss doubts the historicity of this legend, because there are no reliable scriptural sources of the historical background for this, and this legend was written about later by apologists of Shugden.

What can be stated as a fact is that the beginning of worship of Dorje Shugden was the death of the Lama Drakpa Gyaltsen at the time of the Fifth Dalai Lama. However it is not clear if he was "reborn" out of grudge, out of compassion or even if he was enlightend.

Key figures in the modern popularization of worshipping Dorje Shugden are Pabongkha (1878-1944), a charismatic Khampa lama who seems to have been the first historical Gelugpa figure to promote Shugden worship as a major element of Gelugpa practice; and Trijang Rinpoche (1901-1981), a Ganden lama who was one of the tutors of the present Dalai Lama. The Lama Pabongkha put great emphasis on spreading this practice and was scolded by the Thirteenth Dalai Lama for doing so. Pabongkha Rinpoche promised to stop. After the death of the Thirteenth Dalai Lama Pabongkha began to spread the practice even more than before. Out of his influence and charisma the practice became quite popular in the Gelug tradition. But there were also high Gelug Lamas like the senior tutor of H.H. the Dalai Lama, Kyabje Ling Rinpoche, Kachen Yeshe Gyaltsen and others who not only didn’t practice Shugden but also advised against the practice.

A prominent present Dzogchen master who warns his followers regulary of the dangers on Shugden as a demonic force is Chögyal Namkhai Norbu Rinpoche.

The conflict and refutations can not be understood fully without seeing the complex historical, religious, social, scientific and cultural background and the struggle of the reformers, conservatives and traditionalists in Tibet. Even at the time when the Chinese over took Tibet, in Tibet Buddhist Teachers taught (and this was also taught HH the Dalai Lama) that the earth was flat, the moon shone from itself and was only as far away from earth as the sun is, and the texts on the "history" of Tibet told about building thousand stupas at one day and the like.

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Arguments, Pro and Con

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Arguments of the opponents of Shugden

The Dalai Lama has asserted that:

(1) Shugden is a worldly spirit
(2) Shugden practice has the potential to promote sectarianism
(3) Shugden practice harms the health of the Dalai Lama and is contrary to the interests of Tibet and the Tibetan people
(4) The Nechung State Oracle (bounded by Padmasambhava) stated that it is harmful
(5) Tibetan people using divination have received bad omens to the effect that Shugden is harming them.
(6) The Fifth Dalai Lama said: He will talk over and over again and not stop to say: Shugden is a negative force. And the Fourteenth Dalai Lama said that he sees himself in the footsteps of the Thirteenth and Fifth Dalai Lamas.

Today none of the four main schools of Tibetan Buddhism accept Shugden as a Dharmapala, citing his origin and activities against other schools. Many high masters from the other Tibetan Buddhist schools (Kagyu, Nyingma and Sakya) agreed with the view of the 14th Dalai Lama that Shugden (Dhogyal) is a worldly spirit with demonic power. Shugden was not taught by Buddha, Atisha or Tsongkhapa or any Indian Tantric yogi or Indian Pandit who form the basis of Tibetan Buddhism. So Shugden was not accepted as an official part of the Gelug school by the Ganden Tripa, the Head of the Gelugpas. Because the worship of Shugden has created many conlficts within the Tibetan Buddhist community (for instance it is said that disciples of Lama Pabongkha destroyed Nyingma monasteries and statues of Padmasambhava and converted these monasteries into Gelug monasteries - and not only Nyingmapas had many difficulties with that spirit, also Kagyu practitioners made cleaning rituals after they visited Gelug monasteries), the 14th Dalai Lama used his status as the spiritual and political head of all the Tibetans to speak out about the secterian harm of that practice. Then he asked Shugden followers not to come to his teachings, because there is no basis for a faithful teacher-desciple-relationship if they don't believe his proofs. He also gave advice to all Gelug monasteries to stop the practice and to support harmony within the whole Tibetan Buddhist community. But of course in Tibetan Buddhism every one has the personal freedom not to follow his advice. (For instance today in Sera Monastery (Gelug school in India) there are some members who follow his advice and there are some members who do not.)

One member of the Tibetan Government in Exile (Kashag) made the suggestion that practitioners of Dolgyal should not be allowed to hold public office within the Tibetan Government in Exile - but this personal suggestion was not accepted by the Tibetan Government in Exile.

The 14th Dalai Lama was given that practice by one of his teachers without respecting what the 13th Dalai Lama and 5th Dalai Lama said about that topic and that the 5th Dalai Lama had many visions of Padmasambhava and wrote 25 volumes about Nyingma practices. Because the practice of Dolgyal is sectarian and propagates a special Gelugpa exclusiveness which does not fit to the views, behaviour and tasks of a Dalai Lama and his function as the spiritual and political leader of all Tibetans he told his teachers about his conflict and they agreed that he stop the practice.

The Dalai Lama has denied attempting to abridge anyone's freedom to practice Shugden worship, but insists on his right to ask those accepting Vajrayana teachings and empowerments from him to abstain from such practices. In addition, he sees discussion of the problem of "sectarianism" within the Tibetan community as his responsibility, in his capacity as the spiritual and political leader of Tibet.

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Arguments of the followers of Shugden

Shugden supporters respond point-by-point as follows:

(1) The statement that Dorje Shugden is a worldly spirit is unsubstantiated and contradicts the view of many spiritual masters of the Gelugpa tradition who hold him to be a manifestation of the Wisdom Buddha.
(2) Furthermore, the essential Mahayana Buddhist doctrine of the emptiness of persons requires that one should not attribute inherently existent qualities to any being. Thus, Shugden like any other being has the qualities that one's own mind sees in him.
(3) Prior to instigating this ban, there was no history of disharmony between practitioners of Dorje Shugden and other traditions - it is the ban itself that is a manifestation of sectarianism.
(4) There is no evidence to support the claims that the Dalai Lama's health and the interests of the Tibetan people have been affected
(5) Divination is not a reliable means of deciding such issues. Furthermore, evidence from Oracles is not admissible either.
(6) The Dalai Lama might claim that his Teachers agreed to him stopping the practice, but in reality, they had no choice but to accept as to go against the Dalai Lama results in grave consequences. It is said that Trijang Rinpoche in particular was 'very disappointed' that the Dalai Lama abandoned his practice of Dorje Shugden.

Pro-Dorje Shugden Gelugpa teachers have requested the Dalai Lama to present valid reasons supporting these claims and, in the absence of any response, have continued to engage in the practice.

Shugden supporters accuse the Dalai Lama of "banning" them, with the following specifics:

(1) Practitioners of Dorje Shugden are not allowed to hold public office within the Tibetan Government in Exile
(2) Such practitioners are disallowed or discouraged from attending teachings by the Dalai Lama
(3) Many monasteries and individuals publicly engaging in the practice have been pressed to stop.
(4) The official ban on this practice has sparked debate within the Tibetan community and widespread public pressure upon those maintaining the practice.

There is actual documentary evidence to support of all this.

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Statement of His Eminence the Ganden Tri Rinpoche (Head of the Gelugpa)

"If it (shugden) were a real protector, it should protect the people. There may not be any protector such as this, which needs to be protected by the people. Is it proper to disturb the peace and harmony by causing conflicts, unleashing terror and shooting demeanous words in order to please the Dharmapala? Does this fulfill the wishes of our great masters? Try to analyze and contemplate on the teachings that had been taught in the Lamrim (stages of path), Lojong (training of mind) and other scriptural texts. Does devoting time in framing detrimental plots and committing degrading act, which seems no different from the act of attacking monasteries wielding swords and spears and draining the holy robes of the buddha with blood, fulfil the wishes of our great masters?

The Mahayana teachings advocate an altruistic attitude of sacrificing few for the sake of many. Thus why is it not possible for one, who acclaims oneself to be a Mahayana, to stop worshipping these dubious gods and deities for the sake and benefit of the Tibetans in whole and for the well-being of His Holiness the Dalai Lama. In the Vinaya (Buddhist code of discipline), it is held that since a controversial issue is settled by picking the mandatory twig by "accepting the voice of many by the few" the resolution should be accepted by all. As it has been supported by ninety five percent it would be wise and advisable for the rest five percent to stop worshipping the deity keeping in mind that there exists provisions such as the four Severe Punishments (Nan tur bzhi), the seven Expulsions (Gnas dbyung bdun) and the four Convictions (Grangs gzhug bzhi) in the Vinaya (Code of Discipline)."

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Amnesty International's Statement

The Shugden followers tried to receive a statement from Amnesty International (AI) that the Tibetan Government in Exile (specificly the 14th Dalai Lama) has violated the human rights. However, AI replied in an official press release:

None of the material Al has received contains evidence of abuses which fall within Al's mandate for action -- such as grave violations of fundamental human rights including torture, the death penalty, extra-judicial executions, arbitrary detention or imprisonment, or unfair trials.

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External links

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Shugden Critics

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Common Links on Shugden

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Supporters of Dorje Shugden

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See also

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Different Views

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Wiki Links

fr:Dordjé Shugden

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