I was looking for the Praise pf Dorje Shugden by the Fifth Dalai Lama and came across an old article on the Dalai Lama's website. Perhaps someone can help answer these questions and share what you think of this?
Concerning Dolgyal with Reference to the Views of Past Masters and other Related MattersA talk on Dolgyal by H.H. the Dalai Lama during the course of religious teachings in Dharamsala, October 1997
In the letters and statements that they have recently distributed, proponents of Dolgyal (also known as Shugden) assert that this issue should be understood on two levels - on an interpretable level and on a definitive level. They say, for instance, that even the Fifth Dalai Lama (1617-1682) composed a prayer for assistance (‘prin’ chol) addressed to Dolgyal. Of course, it is difficult for us to prove convincingly whether it belongs to the Fifth Dalai Lama or not.
[Does it mean we have to start questioning all prayers/ sutras/ biographies of Lamas then as we cannot "prove convincingly whether it belongs to the Lama? Also, the prayer written by the 5th Dalai Lama was a praise, and is not the same as "prayer for assistance" I suppose? ]The Collected Works of the Fifth Dalai Lama are classified into three sections: the five outer volumes, the twenty-five inner volumes, the secret or Kagyama volumes, which consist of the Extensive Secret Visions or Sangwa Gyachen. Previously, this last volume existed only in handwritten form, not in a printed edition. However, eventually it has been published in print.
There are outer, inner and secret sections to the Fifth Dalai Lama’s works, but among them you will not find a single ‘prayer for assistance’ addressed to Dolgyal written by the Fifth Dalai Lama. However, let us allow for the possibility that there are some texts by the Fifth Dalai Lama which escaped the notice of the compilers.
Regarding the Fifth Dalai Lama’s open statement about Dholgyal, folio 157 (front and back) of the autobiography of the Fifth Dalai Lama called Dukulai Gosang, Volume Kha, Lhasa edition, says:
It is well known that at
Dol Chumig Karmo (Dol Chumig Karmo is Shugden’s place of origin, where a shrine was constructed to him. He is also referred to as Dolgyal because he is a Gyalpo from Dol Chumig Karmo.
[Does anyone know if Dorje Shugden has any connection with Dol Chumig Karma?]Gyalpo is a class of interfering spirit. Since Shugden belong to this group, he is also called Gyalchen, the great Gyalpo.) A very powerful perfidious spirit (darn sri, the spirit of one who has deliberately breached his oath or commitment to his lama out of resentment and dissension), born due to distorted prayers, has been harming the teaching of the Buddha and sentient beings in general and in particular. The harmful activity has intensified since the fire-bird (year), 1657, and (the spirit) has been successful in many of his missions. But, as if this did not concern them, hardly anyone has taken any action. At the end of the earth-bird (year), 1669, a new house was constructed at Dol Chumig Karmo and articles were placed there in the hope that it would become a place for the Gyalpo to settle.
(H.H. - So, it appears that attempts were made in the beginning to appease it by peaceful means.)
However, his harmful activities only intensified and recently many lay and ordained people have been afflicted with diseases and several monks have died. Therefore, all the monks unanimously decided that a fire ritual should be performed.
Consequently, two groups of practitioners were organised. One was led by Nagrampa Dhondup Gyatso, who acted as the Vajra Acharya of (a performance of) the Dorje Drolo ritual and the other was led by Nangjung Ngagchang Losang Khyentse, who acted as the Vajra Acharya of (a performance of the) Yangsang Karma Dragpo ritual. Likewise Rigzin Pema Thinley of Dorje Drag, Dharma King Terdag Lingpa, Vugja Lungpa, Drigung Tulku Rinpoche, Katshal Zurpa Ngari Kunchok Lhundup and Palri Tulku performed the Wrathful Lama, Yama, Phurba, Loktri practice for seven days, at the conclusion of which a fire ritual was performed, during which the ‘perfidious spirit’ and his entourage were burnt. Everybody was convinced (of its success because of) the wonderful signs that appeared and the smell of burning flesh that they all witnessed. Thus, many sentient beings were explicitly granted the gift of fearlessness, because their lives were saved. And indirectly these creatures (‘byungpo means creature or evil spirit) were delivered to the peaceful state of being, released from having to experience the intolerable suffering of bad states of rebirth due to their increasingly negative actions.
At that time a declaration (zur dpang, refers to the testimony or deposition of a witness) was issued to indicate that these creatures or evil spirits were without protection and refuge. (Consequently), the Dardhingpas of Dorje Drag Monastery compiled mantras. As a religious practice for the deceased, Sera and Drepung Monasteries performed the Prayer of the White Umbrella Deity 44,000 times and recited the Heart Sutra 118,000 times during eleven sessions during which tea was offered in each monastery. As an offering for the recitations, gold coins equal to the value of two Ithals (about 27 kgs) of wheat were given to each monk. At sixty-seven other well- disciplined monasteries in the neighbourhood, tea and gold coins to the value of one Itha] (about 13.5 kgs) of wheat were offered to each monk with a request that they perform the White Umbrella Prayer as many times as possible for the deceased. At Yerpa, the Gyuto monks performed the prayer of appeasement of Gonpo (Mahakala) and Choegyal (Dharmaraja) 693 times, Tenma 1,121,800 times, and the Sixty Section Ritual Cake Offering to Overcome Evil (Drug chu pa’i gTor dog). At Choekhor Gyal they performed rituals to (Palden Lhamo) Magzorma, to Mahakala the Lord of the Tent (Gur and Zhal), and to Begtse and at Gatshal they performed the prayer for appeasing the Dharma protectors in general, 10,000 times and the prayers of the Six Armed (Mahakala), ?Leshin and Vaishravana (rNam sre) 1000 times. At 11 district capitals they performed the Prayer for Invoking the Spirit of the Deity to Vanquish the Enemy (dgra-lha-dpangs-bstod) and other practices to appease local deities and spirits.
So, the number and types of prayers that were performed are listed. It is also mentioned that when the exorcism was performed the Fifth Dalai Lama himself issued a declaration (zur dpang) calling on the assembly of Dharma protectors to be just witnesses to the exorcism of this forsaken spirit. This is what appears in the Dukulai Goesang.
[It was not mentioned whether this "spirit" was killed though, and if it was really Dorje Shugden, why is He still not "killed" after so many rituals with sign of the smell of burning flesh? Perhaps Dorje Shugden has a great sense of humour? 
]Extracted from:
http://dalailama.com/messages/dolgyal-shugden/speeches-by-his-holiness/dharamsala-teaching