STATEMENT CONCERNING THE CULT OF DOGYAL/SHUGDEN

 

We the undersigned Buddhist centers wish to express our full confidence in and respect for His Holiness the
Dalai Lama and our complete agreement with regard to the dangerous nature of the Dogyal/Shugden cult
practice.
Since 1978 His Holiness the Dalai Lama, in his capacity as spiritual leader, has repeatedly stated publicly the
extent to which the practice of the spirit called Dogyal/Shugden has degenerated, to the point of becoming a
real cult, with strong sectarian features.
Historically, the most fanatical followers of this cult have been involved in sectarian initiatives that have
often resulted in acts of persecution and violent actions against other schools of Tibetan Buddhism. They
have always played a role in the division of the Tibetan Population along with causing breaks in harmony
amongst practitioners. It is no secret that the followers of this cult in China are supported by those who
oppose any form of dialog with His Holiness. In the past, this spirit was often invoked both as a Dharma
protector as well as for more mundane purposes, but there have always been contradictory points of view
about its nature and function. Thus, even though the Dalai Lama himself engaged in this spiritual practice
until the age of forty, in 1975, after extensive research, he decided not only to cease this practice, but to also
speak out publicly about the historical, social and cultural issues associated with this practice.
In short, the harmfulness of Dogyal/Shugden can be summed up as follows:
1. In spite of what his followers affirm, Dogyal/Shugden is not a protector, but a being arisen as an
effect of distorted prayers and invocations.
2. His nature is that of a devilish harmful spirit.
3. His effect is that of destroying the Buddhadharma and damaging others.
The problems deriving from this practice can be summed up in three essential points:
1. There is the danger that Tibetan Buddhism could degenerate into a kind of spirit cult, as the practice
of Dogyal/Shugden brings its followers to consider this spirit as more important than Buddha
himself.
2. There is the actual possibility that this practice could be an obstacle toward the creation of a true
non-sectarian culture, in total contrast with one of the objectives that His Holiness is mostly
concerned with, namely, the fostering of true harmony amongst all religions.
3. Finally, there are problems connected to the preservation of Tibetan culture, which have existed
since the time of the Fifth Dalai Lama (seventeenth century).
For these reasons, the Dharma practitioners belonging to the undersigned centers are constantly engaged in
informing the public about the truth regarding this ancient issue, supported – as mentioned – by broad and
carefully examined research. Out of great compassion, and the strong sense of responsibility as a religious
leader – namely, as one who should indicate the correct spiritual path to be followed – His Holiness advises
against the practice of this cult. He does this not for personal profit, but because the danger has been clearly
shown.
Therefore, we the undersigned centers dissociate ourselves from and firmly condemn any protests against
His Holiness the Dalai Lama carried out by organizations devoted to the Dogyal/Shugden cult, as these
organizations are carrying out an exploitative and denigrating campaign against Him, and spreading
accusations totally lacking any foundation:
1. His Holiness is accused of banning this practice. This is untrue, as the Dalai Lama himself has
repeatedly stated that this is a decision that lies with each individual, and must be taken after a
thorough analysis of what He says and not by a mere acceptance of His words. As for the request of
His Holiness not to attend his teachings or empowerments, transmissions, and instructions as well as
not to receive religious vows from Him by those who follow Dogyal/Shugden, the reason is that this
will endanger both teacher and students because of a tainted relationship. As a spiritual master, His
Holiness has every right to allow or not to allow anyone to access His teachings.
2. His Holiness is accused of suppressing freedom of religion. This is untrue, as nobody has ever been
banned from invoking this spirit privately, in temples and monasteries where this practice is
followed. There have been instances wherein Dogyal/Shugden followers left their monasteries of
origin. This happened as a result of a referendum carried out in accordance with the rules of the
monastic tradition of Vinaya. These monks were free to keep their own shares of money and land,
and have been completely free to practice Dogyal/Shugden on their own without any threat to their
activities. In addition, if they don’t have religious freedom, then how is it that the practitioners of
Dogyal/Shugden can travel freely to all parts of the world, raising this issue and trying to find new
supporters from amongst those who are in the dark about the facts?
3. They maintain that the Dalai Lama is lying. Such criticism has no solid base, since holding a
different point of view from that of the Dogyal/Shugden practitioners is not lying, but only
exercising one’s right of opinion.
4. They accuse the Dalai Lama of being the only one to hold this point of view. This is absolutely
untrue, as the first controversies about this matter date back to the seventeenth century.
It is worth noting that the protests of some Shugden practitioners have degenerated to the point of criminal
acts, such as the one perpetrated in Dharamsala in 1997, when two Shugden followers, currently wanted by
Interpol, killed the Headmaster of the School of Dialectics at the time, together with two of his disciples.
Moreover, it appears that these organizations have sided many times with the decisions by several Western
governments not to meet with the Dalai Lama, because of the strong political and economic pressures
exerted by the Chinese government (as recently happened in Norway), thus demonstrating that there are
other interests at play beyond those aspects related to the religious tradition.
We invite all those who are unaware of this issue to pay careful attention when choosing their spiritual path,
on the basis of thorough analysis and research, and we strongly reaffirm our full support for His Holiness
the Dalai Lama and the international activities he has carried out for more than fifty years all over the
world, where his figure is recognized as one of the greatest advocates for world peace and harmony in our
time.
ISTITUTO LAMA TZONG KHAPA, Pomaia (PI)
GHE PEL LING ISTITUTO STUDI DI BUDDHISMO TIBETANO, Milano
CENTRO MILAREPA Torino
COMUNITA’ DZOG-CHEN, Arcidosso (GR)
FPMT FONDAZIONE PER LA PRESERVAZIONE DELLA TRADIZIONE MAHAYANA, Pomaia (PI)
CENTRO STUDI KALACHAKRA, Bordighera (IM)
CENTRO DHARMA VISUDDHA, Verona
CENTRO CENRESIG, Bologna
CENTRO BUDDHISTA MUNI GYANA, Palermo
CENTRO TARA CITTAMANI, Padova
ISTITUTO SAMANTABHADRA, Roma
MANDALA CENTRO STUDI TIBETANI, Milano
CENTRO STUDI TIBETANI SANGYE CIELING Sondrio
MONASTERO MANDALA SAMTEN LING Biella
CENTRO STUDI TIBETANI MANDALA DEUA LING, Merano (BZ)
CENTRO TERRA DI UNIFICAZIONE EWAM, Firenze
CENTRO VAJRAPANI, Bosentino (TN)
CENTRO DHARNA KARUNA, Modena
CENTRO LAMA TZONG KHAPA, Zero Branco (TV)
CENTRO STUDI TIBETANI TENZIN CIO LING, Sondrio
CENTRO GAJANG GIANG CHUB, Paladina (BG)
CENTRO BUDDHISTA CENRESIG, Domodossola (VB)
CENTRO SAKYAMUNI, Messina
CENTRO DI MEDITAZIONE KUSHI LING, Arco (TN)