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Dorje Shugden, also known as Dolgyal, is an entity associated with the Gelug school, the newest of the schools of Tibetan Buddhism headed by the Dalai Lamas (although nominally the Ganden Tripas). Shugden is variously looked upon as a gyalpo, a mundane minor protector, a mundane major protector, a fully enlightened major protector whose outward appearance is that of a gyalpo or a fully enlightened major protector whose outward appearance is enlightened.

The differing views are a result of a series of upgrades to Shugden's enlightened nature starting primarily with Pabongkha in the 1930's.

Shugden generated controversy in all schools of Tibetan Buddhism, including the Gelug school itself, regarding its enlightened nature, aberrations from traditional Gelug teachings, sectarian functions and promotion by western adherents.

Dorje Shugden, also known as Dolgyal, was a "gyalpo" "angry and vengeful spirit" of South Tibet, which was subsequently adopted as a "minor protector" of the Gelug school, the newest of the schools of Tibetan Buddhism,^[1] headed by the Dalai Lamas (although nominally the Ganden Tripas).^{[web 1][web 2]}

In the 1930s, Pa-bong-ka started to promote Dorje Shugden. Pabongka fashioned Shugden as a violent protector of the Gelug school, who is employed against other traditions,^{[2][note 1][web 1][note 2]} transforming Dorje Shugden's "marginal practice into a central element of the Ge-luk tradition," thus "replacing the traditional supra-mundane protectors of the Ge-luk tradition",^{[web 1]} namely Pehar, Nechung, Palden Lhamo, Mahakala, Vaisravana and Kalarupa, who was appointed by Tsongkhapa.^{[note 3][note 4]} According to Dreyfus,

Shuk-den was nothing but a minor Ge-luk protector before the 1930s when Pa-bong-ka started to promote him aggressively as the main Ge-luk protector.^{[web 2]}

Dreyfus also notes,

[T]he propitiation of Shukden as a Geluk protector is not an ancestral tradition, but a relatively recent invention of tradition associated with the revival movement within the Geluk spearheaded by Pabongkha.^{[web 3]}

This change is reflected in artwork, since there is "lack of Dorje Shugden art in the Gelug school prior to the end of the 19th century."^[4]

Dorje Shugden was a key tool in Phabongkha's persecution of the flourishing Rimé movement,^{[note 5]} an ecumenical movement which compiled together the teachings of the Sakya, Kagyu and Nyingma,^[6] in response to the dominance of the Gelugpa school. Non-Gelug, and especially Nyingma, monasteries were forced to convert to the Gelug position.^[2]

Phabongkha feared a decline of Gelugpa monasteries, and induced a revival movement, which promoted the Gelugpa as the only pure tradition. He regarded the practice of non-Gelugpa teachings by Gelugpa monks as a threat to the Gepugpa-tradition, and opposed the influence of the other schools, especially the Nyingma.^[5] He coupled Dorje Shugden to Gelug exclusivism, using it against other traditions, and against Gelugpa's with eclectic tendencies.^[2] The main function of the deity was presented as "the protection of the Ge-luk tradition through violent means, even including the killing of its enemies."^[5]

The abbot of Drepung monastery and the 13th Dalai Lama were opposed to Phabongka's propititation of Shugden.^{[web 1][web 2][note 6]} Restrictions on the practice of Shugden were implemented by the 13th Dalai Lama.^{[web 2]} Pabongka apologized and promised not to practice Shuk-den any more.^{[web 1][note 7]}

This text, which is variously known as The Yellow Book or The Oral Transmission of the Intelligent Father,^[8] enumerates a series of stories that Zimey Rinpoche had heard informally from Trijang Rinpoche about ‘the many Ge-luk lamas whose lives are supposed to have been shortened by Shuk-den’s displeasure at their practicing Nying-ma teachings’.^[9] The text asserts the pre-eminence of the Gelug school which is symbolised and safeguarded by Dorje Shugden, and presents a stern warning to those within the Gelug whose eclectic tendencies would compromise its purity.^[8] This publication provoked angry reactions from members of nonGelug traditions, setting in motion a bitter literary exchange that drew on ‘all aspects of sectarian rivalry’.^[10]

The Dalai Lama publicly rejected The Yellow Book which could only damage the common cause of the Tibetan people because of its sectarian divisiveness.^[8] In a series of talks, he sought to undermine the status elevation of Dorje Shugden by reaffirming the centrality of the traditional supramundane protectors of the Gelug tradition.^[8] He also vehemently rejected Dorje Shugden’s associated sectarianism, emphasising that all the Tibetan traditions are ‘equally profound dharmas’ and defending the ‘unbiased and eclectic’ approach to Buddhist practice as exemplified by the Second, Third and Fifth Dalai Lamas.^[11]

According to Georges Dreyfus, the sectarian elements of the Yellow Book were not unusual and do not "justify or explain the Dalai Lama's strong reaction."^{[web 1]} Instead, he traces back the conflict more on the exclusive/inclusive approach and maintain that to understand the Dalai Lama's point of view one has to consider the complex ritual basis for the institution of the Dalai Lamas, which was developed by the Great Fifth and rests upon "an eclectic religious basis in which elements associated with the Nyingma tradition combine with an overall Gelug orientation."^[12] This involves the promotion and practices of the Nyingma school.

With the urging of the other schools who have long been opposed to Shugden,^{[note 8]} and his senior Gelug tutor who always doubted the practice,^{[note 9][note 10]} the 14th Dalai Lama asked the increasing number of western Shugden practitioners who were newly being proselytized primarily in Britain to refrain from attending his teachings.^{[note 11]}

Thurman notes that members of the New Kadampa Tradition, a global Buddhist organization founded by Kelsang Gyatso in England in 1991, responded by trying

...to force their supposed mentor to adopt their perspective that the demonic spirit is an enlightened being, almost more important than the Buddha himself, and perhaps also rejoin their worship of it, or at least give them all his initiatory teachings in spite of their defiance of his best advice.^{[14][note 12]}

In India, some protests and opposition were organised by the Dorje Shugden Religious and Charitable Society with the support of the SSC.^{[note 13][web 4][better source needed]}

In, 1996 the SSC attempted to obtain a statement from Amnesty International (AI) that the TGIE (specifically the 14th Dalai Lama) had violated human rights. However, the AI replied that the SSC's allegations were as yet unsubstantiated.^[15] Two years later, the AI stated in an official press release that complaints by Shugden practitioners fell outside its purview of "grave violations of fundamental human rights" (such as torture, the death penalty, extrajudicial executions, arbitrary detention or imprisonment, or unfair trials), adding that "while recognizing that a spiritual debate can be contentious, [we] cannot become involved in debate on spiritual issues."^{[web 5]} In itself, the nuanced statement neither asserted nor denied the validity of the claims made against the TGIE, just that they were not actionable according to AI's mandate.^{[16][web 6]}

The Dorje Shugden Devotees’ Charitable and Religious Society and Kundeling Lama DSDCRS filed a petition against the Central Tibetan Administration (CTA) and the Dalai Lama, accusing them of harassment and maltreatment. On 5 April 2010, Justice S. Muralidhar dismissed the petition, stating that allegations of violence and harassment were "vague averments" and that there as an "absence of any specific instances of any such attacks."^{[web 7]}

On February 4, 1997, the principal of the Buddhist School of Dialectics, Geshe Lobsang Gyatso was murdered in Dharmasala, along with two of his students.^[17] The murders were linked to the Dorje Shugden faction. Kay notes "The subsequent investigation by the Indian police linked the murders to the Dorje Shugden faction of the exiled Tibetan community."^[18]

In a small 1978 pamphlet Lobsang Gyatso alluded to a "knotless heretic teacher," which people took as referring to Trijang Rinpoche and his advocacy of Shugden.^[19] According to Lobsang Gyatso's biographer, Gareth Sparham, many Geshes and Lamas were outraged about his criticism:

How could a nobody like Lobsang Gyatso, who was neither from an aristocratic family nor the head of a Tibetan region, indeed not even a full graduate of a religious university, dare to criticize in print an important establishment figure? Georges Dreyfus at the time remarked that in pre-1959 Gen-la would have been killed outright for his temerity. Many in the Tibetan community ostracized Gen-la, even though the Dalai Lama had already by that time begun speaking publicly against the Shugden cult. Even the Dalai Lama appeared to distance himself from Gen-la. "He is headstrong and his lack of sensitivity is making trouble," seemed to be his attitude towards Gen-la at the time.^[20]

Georges Dreyfus added that

Despite being hurt by the polemical attack, Tri-jang Rin-po-che made it clear that violence was out of the question. Gradually, tempers cooled down and the incident was forgotten—or so it seemed.^[21]

In June 2007, the Times stated that Interpol had issued a Red notice to China for extraditing two of the alleged killers, Lobsang Chodak and Tenzin Chozin.^{[web 8]} Robert Thurman adds that the alleged killers had their origin within China as well.^[14] The Seattle Times reported that:

The two men suspected of stabbing their victims are believed to have fled India. Five others, all linked to the Dorje Shugden Society in New Delhi, were questioned for months about a possible conspiracy. No one has been charged.^{[web 9]}

Geshe Kelsang Gyatso denied the involvement of any of his followers in the murder, and condemned the killings.^{[web 10]}

Trijang Chogtrul Rinpoche revealed an attempt to frame the Tibetan government in exile with murder:

In my own labrang, I have recently witnessed a kind of factionalism, and I have discovered that one person in particular was planning an evil conspiracy. This plan was to murder my assistant, Tharchin, and to implicate His Holiness’s government-in-exile with this odious crime [...] If he had succeeded in his plan, it would have been a cause of great trouble for the labrang, as well as a cause of disgrace to the Tibetan government and His Holiness the Dalai Lama.^[22]

Trijang Chogtrul Rinpoche declaration disturbed the image of a peaceful community, and the polemics against the Dalai Lama diminshed for a long while.^[22]

Hundreds of western Shugden practitioners have staged numerous demonstrations against the Dalai Lama, most recently in 2014 in San Francisco, Berkeley, Washington DC, Oslo, Rotterdam and Frankfurt. ^{[web 11] [web 12] [web 13] [web 14] [web 15]}

Dreyfus notes that Dorje Shugden was first known as Dol-gyel. Dreyfus quotes a passage of Pa-bong-ka which uses the name Dol-gyel:

"The wooden implements (i.e., crate) having been thrown in the water, the pond of Dol became whitish. After abiding there, he became known for a while as (Dol-gyel)."^[23]

The entry for Dorje Shugden in Frederick Bunce's encyclopedia of Buddhist entities describes Dorje Shugden's appearance as follows:

Face: one, fearsome, bared fangs, three bloodshot eyes, orange flame sprouts from eyebrows and facial hair, yellow brown hair stands on end, from his nostrils issue rain clouds with violent lightning; arms/hands: two, right hand holds flaming sword (khadga, ral-gri), left hand holds skull-cup (kapala, thod-pa) filled with the organs of the five senses, hearts, brains, and blood, in the crook of his left arm rests a mongoose (ichneumon or nakula, nehu-li) and golden goad/hook (ankusha, lcags-kyu); body: bejeweled, elephant skin upper garment, loin cloth of tiger skin; legs: two; ornaments: five-skull crown, wristlets, anklets, necklace, garland of fifty freshly severed heads, tiger or elephant skin as a body covering and apron of carved human bones; color: dark red; vahana: carpet of human skins on one hundred thousand thunderbolts (vajra, rdo-rje) on the back of a garuda-like bird (khyung); companion: include Zhi-ba'i-rgyal-chen, rGyas-pa'i-rgyal-chen, dBang-'dus-rgyal-chen, Drag-po'i-rgyal-chen.^[24]

Von Brück describes Dorje Shugden's appearance as follows:

His character is fierce and violent and he destroys all enemies. Animals are sacrificed to him symbolically. His abode is full of skeletons and human skulls, weapons surround him and the blood of men and horses form a lake. His body has a dark-red colour and his facial expressions are similar to the well-known descriptions of rakshasas. However, all these attributes are not unique, they are more or less stereotypes for dharma-protectors in general.^[25]

One of the characteristics of the iconography of Dorje Shugden is the central figure surrounded by four cardinal emanations. According to Nebresky-Wojkowitz:

• "In the East resides the 'body emanation' (sku'i sprul pa) Zhi ba'i rgyal chen, white with a mild expression" (Vairochana Shugden)
• "In the South dwells 'emanation of excellence' (yon tan gyi sprul pa) rGyas pa'i chen." (Ratna Shugden)
• "In the West dwells 'emanation of speech' (gsung gi sprul pa) dBang 'dus rgyal chen, of white colour, having a slightly wild expression." (Pema Shugden)
• "In the North resides the 'emanation of karma' ('phrin gyi sprul pa) Drag po'i rgyal chen. His body is of a green colour, and he is in a ferocious mood." (Karma Shugden) ^[26]

David Kay notes that Kelsang Gyatso departs from Phabongkha and Trijang Rinpoche by stating that Dorje Shugden's appearance is enlightened, rather than worldly.^[27] Kay states "Geshe Kelsang takes the elevation of Dorje Shugden’s ontological status another step further, emphasising that the deity is enlightened in both essence and appearance."^[27]

Kay quotes Kelsang Gyatso's novel interpretation of Shugden's appearance:

"Some people believe that Dorje Shugdan is an emanation of Manjushri who shows the aspect of a worldly being, but this is incorrect. Even Dorje Shugdan’s form reveals the complete stages of the path of Sutra and Tantra, and such qualities are not possessed by the forms of worldly beings."^[27]

In Phabongkhapa's text, Shugden is to be controlled by Vajrabhairava. As von Brück explains:

The yidam and Shugden are kept apart, and the dharmapāla is to be controlled. The master transfers the power to control Shugden to the disciple, and this is common practice.^[28]

von Brück provides a translation of Phabongkhapa's text which states:

....the disciples visualize themselves as the yidam Vajrabhairava and as such invoke and control Shugden. The dharmapāla Shugden is presented to the disciples as the one who abides by their commands.^[29]

As with other spirits in Tibet, there is an oracle of Dorje Shugden.^[30]

Kay notes the presence of the oracle of Shugden conflicts with Kelsang Gyatso's portrayal of Shugden as a Buddha, since Buddhas do not have oracles. Kay states:

the oracle may have been marginalised by Geshe Kelsang because his presence raised a doctrinal ambiguity for the NKT. According to traditional Tibetan teachings, none of the high-ranking supramundane protective deities ‘would condescend to interfere with more or less mundane affairs by speaking through the mouth of a medium’ (NebeskyWojkowitz 1956: 409). The notion of oracular divination may thus have been problematised for Geshe Kelsang in light of his portrayal of Dorje Shugden as a fully enlightened being.^[31]

According to Nebesky-Wojkowitz, "The best-known of the prophetic seers who act as the mouthpiece of Dorje Shugden lives at a shrine in Lhasa called sPro bde khang gsar Trode Khangsar (rgyal khang) or sPro khang bde chen lcog. This is one of the few Tibetan oracle-priests who is not allowed to marry. In a house close to this shrine stays also one of the most renowned mediums of Kha che dmar po."^[32]

According to Joseph Rock there were two main Dorje Shugden oracles: Panglung Choje and Trode Khangsar Choje. Joseph Rock witnessed and documented a public invocation of the Panglung oracle in Kham (Eastern Tibet) in 1928. At this time the oracle took a sword of Mongolian steel and twisted into many loops.^[33] Choyang Duldzin Kuten Lama was the Dorje Shugden oracle for many years.^[34]

Ling Rinpoche, who was the Ganden Tripa and senior Gelug tutor to the 14th Dalai Lama, was opposed to Shugden as he hailed from Drepung monastery.^{[note 9][note 10]}

Several reasons for the 14th Dalai Lama's stance have been given. According to John Makransky,

The current Dalai Lama, seeking to combat the ancient, virulent sectarianisms operative in such quarters, has strongly discouraged the worship of the “protector” deity known as Dorje Shugden, because one of its functions has been to force conformity to the dGe lugs pa sect (with which the Dalai Lama himself is most closely associated) and to assert power over competing sects.^[35]

According to Kapstein, the 14th Dalai Lama is

...focused upon the role of Shugden as a militantly sectarian protector of the Gelukpa order, and the harm that has been done to Tibetan sectarian relations by the cult's more vociferous proponents.^[36]

According to Dreyfus, the 14th Dalai Lama stance stems from his favoring the traditional Gelugpa traditions and protectors rather than Shugden:

[I]n this dispute the Dalai Lama’s position does not stem from his Buddhist modernism and from a desire to develop a modern nationalism, but from his commitment to another protector, Nechung, who is said to resent Shukden [...] his opposition to Shukden is motivated by his return to a more traditional stance in which this deity is seen as incompatible with the vision of the tradition (the "clan") represented by the Fifth Dalai Lama.^{[web 16]}

According to David Kay Kelsang Gyatso departs from Phabongkha and Trijang Rinpoche by stating that Dorje Shugden's appearance is enlightened, rather than worldly.^[37] According to Kay,

Geshe Kelsang takes the elevation of Dorje Shugden’s ontological status another step further, emphasising that the deity is enlightened in both essence and appearance.^[37]

Kay quotes Kelsang Gyatso's novel interpretation of Shugden's appearance:

"Some people believe that Dorje Shugdan is an emanation of Manjushri who shows the aspect of a worldly being, but this is incorrect. Even Dorje Shugdan’s form reveals the complete stages of the path of Sutra and Tantra, and such qualities are not possessed by the forms of worldly beings."^[37]

According to Kay, Kelsang Gyatso downplays the oracle of Shugden, since it conflicts with his notion of Shugden being a Buddha:

the oracle may have been marginalised by Geshe Kelsang because his presence raised a doctrinal ambiguity for the NKT. According to traditional Tibetan teachings, none of the high-ranking supramundane protective deities ‘would condescend to interfere with more or less mundane affairs by speaking through the mouth of a medium’.^[38] The notion of oracular divination may thus have been problematised for Geshe Kelsang in light of his portrayal of Dorje Shugden as a fully enlightened being.^[39]

According to Dreyfus,

The irony is that Shuk-den is presented by his followers as the protector of the Ge-luk (dge lugs) school, of which the Dalai Lama is the (de facto) leader.^{[web 1]}

According to John Makransky:

[S]ome Tibetan monks who now introduce Westerners to practices centred on a native Tibetan deity, without informing them that one of its primary functions has been to assert hegemony over rival sects! [...] Western followers of a few dGe lugs pa monks who worship that deity, lacking any critical awareness of its sectarian functions in Tibet, have recently followed the Dalai Lama to his speaking engagements to protest his strong stance (for non-sectarianism) in the name of their “religious freedom” to promulgate, now in the West, an embodiment of Tibetan sectarianism. If it were not so harmful to persons and traditions, this would surely be one of the funniest examples of the cross-cultural confusion that lack of critical reflection continues to create.^[35]

According to Mumford, Dorje Shugden is "extremely popular, but held in awe and feared among Tibetans because he is highly punitive."^[40]

According to Tibetologist Thierry Dodin,

The demonstrators are almost exclusively western monks and nuns, ordained in the New Kadampa Tradition (NKT) according to the group’s own ritual.^{[web 17]}

Dodin also states that

The NKT can be described typologically as a cult on the basis of its organisational form, its excessive group pressure and blind obedience to its founder. The organisation’s extreme fanaticism and aggressive missionary drive are typical cult features too.^{[web 17]}

Dodin states that it is the New Kadampa Tradition

...that since the 1990’s has held spectacular demonstrations whenever the Dalai Lama went to the West.^{[web 17]}

Scholars reject NKT/WSS claims. Robert Thurman for example states "The cult and agency attack campaign is futile since its main claims are so easy to refute."^[14]

Scholars reject NKT/WSS claims that the 14th Dalai Lama has suppressed religious freedom, indicating that the situation is actually the opposite. Thurman says:

They then went on the attack, claiming they had been "banned" and "excommunicated," etc., when in fact the Dalai Lama was exercising his religious freedom by not accepting students who reject his advice, and actually go so far as to condemn him!^[14]

Thurman explains that members of the cult want:

to force their supposed mentor to adopt their perspective that the demonic spirit is an enlightened being, almost more important than the Buddha himself, and perhaps also rejoin their worship of it, or at least give them all his initiatory teachings in spite of their defiance of his best advice.^{[note 12]}

Regarding NKT/WSS claims that there is prohibition of Shugden, and therefore a repression of religious freedom, Thierry Dodin states:

No, such a prohibition does not exist. Religious freedom is not at issue here. No one, and most definitely not the Dalai Lama, is repressing religious freedom.^{[web 17]}

Nathan W. Hill, Lecturer in Tibetan and Linguistics at London University SOAS’ (School of Oriental and African Studies), states that the Dalai Lama does not control the Indian government, or any other government:

This accusation makes no sense … the Dalai Lama is not head of any state; he has no military or police at his command; he has no political jurisdiction over which he can exercise suppression. Some members of the Gelug sect left the authority of the Dalai Lama in order to follow what they see as a purer form of religion. These people may not be very popular in other parts of the Gelug sect, but their human rights have not been violated nor their freedoms suppressed; even if some people did want to suppress or silence the pro-Shugen side, they simply have no means of doing so.”^{[web 18]}

Similarly, Tibet scholar Robert Barnett of Columbia University states that "ID cards are not given out by the Tibetan government in exile, but by the Indian authorities".^{[web 19]}

Barnett says the WSS is "severely lacking in credibility":

I also made it clear that the Western Shugden group's allegations are problematic: they are akin to attacking the Pope because some lay Catholics somewhere abuse non-believers or heretics. The Western Shugden Group is severely lacking in credibility, since its form of spirit-worship is heterodox, provocative and highly sectarian in Buddhist terms and so more than likely to be banned from mainstream monasteries – while its claimed concerns about cases of discrimination in India should be addressed by working within the Tibetan community instead of opportunistically attacking the Dalai Lama in order to provoke misinformed publicity for their sect.”^{[web 19]}

Robert Thurman notes that Shugden activities are financed by the United Front Work Department of the government of China as part of its strategy against the Dalai Lama.^[14][41]

Raimondo Bultrini documents the Chinese coordination of Shugden activity in the book The Dalai Lama and the King Demon.^{[7][note 14]}

Within Chinese controlled territory, the Chinese government demands monks to worship Shugden, in conjunction with forcing them to denounce the Dalai Lama and fly the Chinese national flag.^[42]

According to Ben Hillman,

According to one senior lama from Sichuan, the Chinese government naturally allies itself with the Shugden supporters, not just to undermine the Dalai Lama, but because most Shugden worshippers come from Eastern Tibet, from areas that were only ever loosely under Lhasa’s jurisdiction and are today integrated into the Chinese provinces of Sichuan and Yunnan. Monks who had traveled across these areas note that the central government has allocated a disproportionate amount of funds since 1996 to pro-Shugden monasteries to assist them with construction and renovations. Evidence of local government favoritism toward the pro-Shugden faction began to emerge at S Monastery in 2003 when monks applied for permission to undertake studies in India. Despite equal numbers of applications from all khangtsens, of the 12 monks who were issued travel documents, only one was from an anti-Shugden khangtsen. Similarly, in 2004, one of the monastery’s smallest and (previously) poorest khangtsens began to build an elaborate new prayer room and residence for its handful of members. Financial support had been obtained from Beijing through a network of pro-Shugden lamas with access to officials at the highest level.^[43]

According to the Tibetologist Thierry Dodin, "China had encouraged division among the Tibetans by promoting followers of the Dorje Shugden sect to key positions of authority.^{[web 20]}

He also provides a couple of examples of China's role in Shugden activity:

For instance, the construction of Shugden temples and monasteries is being subsidised by the State. We also know that most of the teachers surrounding the young man who in 1995 was designated as the Panchen Lama by the Chinese leadership, against the will of the Dalai Lama, belong to the Shugden group. I think these examples clearly demonstrate the role China is playing in this conflict.^{[web 17]}

Also the Central Tibetan Administration in India has stated that "In order to undermine the peace and harmony within the Tibetan people, China provides political and financial support to Shugden worshippers in Tibet, India and Nepal in particular, and in general, across the globe." ^{[web 21]} And, in an on-line article published by the Times of India, a source in the Religion and Culture Department of the Tibetan Government in exile is quoted as saying that Dorje Shugden followers "have their people in all Tibetan settlements. We are worried about their sources of funding. It might be China or some other anti-Tibetan elements." ^{[web 22]}

In December 2012, Lama Jampa Ngodrup, a promoter of the practice of Dorje Shugden, apparently became "the first Tibetan lama to be appointed by the Chinese Government to travel on an official trip abroad to give Dharma teachings." ^{[web 23]}

• Cult
• Sect
• sectarianism
• Feud
• Religious segregation
• Sectarian violence

• Kay, David N. (2004). Tibetan and Zen Buddhism in Britain: Transplantation, development and adaptation. London: Routledge Curzon. pp. 44–52. ISBN 0-415-29765-6.
• Bultrini, Raimondo (2013). The Dalai Lama and the King Demon: Tracking a Triple Murder Mystery Through the Mists of Time. New York: Tibet House / Hay House Incorporated. ISBN 978-0-9670115-23.

This article is prone to spam. Please monitor the References and External links sections.

Academic

• Academic Research regarding Shugden Controversy & New Kadampa Tradition
• Williams, Paul (1996). "A quick note on Dorje Shugden (rDo rje shugs ldan)". The Middle Way, Vol. 71, no.2. Retrieved 2013-12-204. {{cite journal}}: Check date values in: |accessdate= (help)

History

• Dodin, Thierry (8 May 2014). "The Dorje Shugden Conflict". Michael Jaeckel. Retrieved 12 May 2014.
• Gardner, Alexander (4 June 2013). "Treasury of Lives: Dorje Shugden". The Tricycle Foundation. Retrieved 27 April 2014.
• Georges Dreyfus, The Shugden Affair: Origins of a Controversy (Part I)
• Georges Dreyfus, The Shugden Affair: Origins of a Controversy (Part II)

Pro Dalai Lama

• Official Web TV Station of the Central Tibetan Administration - includes BBC documentary "An Unholy Row" and Second Shugden Documentary filmed by Swiss TV in 1998
• Collection of Advice Regarding Shugden by the FPMT
• The Central Tibetan Administration on Controversy Surrounding Dorjee Shugden Practice
• Tibetan Buddhism in the West - Dorje Shugden

Pro-Shugden

• Website of the New Kadampa Tradition
• Geshe Kelsang's open letter
• Donald Lopez, An Interview With Geshe Kelsang Gyatso , Tricycle magazine

Category:Politics of Tibet Category:Tibetan Buddhism Category:Buddhism-related controversies Category:New Kadampa Tradition