sectarian dispute among Tibetan refugees in India. Much of this has its roots in the works of Pha-bong-kha-pa Bde-chen snying-po (1878-1937), whose visions of the Dge-lugs-pa protective deity Rdo-rje shugs-ldan seem to have entailed a commitment to oppose actively the other schools of Tibetan Buddhism and the Bon-po." Regarding Pabongkha Rinpoche's attitude toward the Bön, he said that "The dharmas of Bönpos, tirthikas, and so forth are non-Buddhist and should not be taken as our refuge." In his famous work Liberation in the Palm of Your Hand, he calls it an "evil system", "false dharma", "not worthy of being a refuge", "plagiarized", and "invented". Although the Bön religion was originally highly hostile to Buddhists, Phabongkhapa never advocated intolerance towards them: "Bön is not a refuge for Buddhists; it is not worthy of being a refuge. All the same, Buddhists and Boenpos say things to each other out of attachment or hostility, and this hardly makes for honest debate. It is vital that you should know the sources of the Bön religion." To support his claim that Bön is not a fitting refuge for Buddhists, Phabongkhapa quoted several Buddhist scholars, including Milarepa who said, "The source of Bön is perverted Dharma. A creation of nagas and powerful elementals, it does not take one to the ultimate path." Persecution of the Rimé movement David Kay notes that Shugden was a key tool in Phabongkha's persecution of the Rimé movement: Ironically the Rimé movement, composed of the Sakya, Kagyu and Nyingma schools, arose in the first place as a result of Gelug persecution. Controversy The issue of the assumed sectarianism and persecution of Pabongkha Rinpoche against the other Tibetan schools is highly controversial. Indeed, as stated by Joona Repo in The Treasury of Lives: "While Pabongkha has been accused of sectarianism and even of inciting sectarian violence, specifically in Kham, a number of his own students and well-known lineage descendants, while not denying that cases of sectarian persecution may have taken place, have rejected the allegations that Pabongkha was responsible for these incidents. Pabongkha's writings and accounts of his oral teachings show a unique rhetoric that both esteemed all traditions of Tibetan Buddhism, and simultaneously critiqued aspects of these (including the Geluk) which he considered degenerate. He was particularly adamant that Tsongkhapa and the Geluk tradition's understanding of Madhyamaka was exclusively correct and was critical of certain teachings from other traditions which he