New Life of Tibetan Monks and Nuns

After the suppression of the l959 armed rebellion, staged by the upper class who wished to retain serfdom in Tibet, the Democratic Reform swept the Tibetan Plateau. As a result, the vast majority of poor monks and nuns in the monasteries and millions of slaves and serfs gained a new 1ife.

In its instruction on the implementation of the Democratic Reform, the Central Government required that the reform in Tibet had to fully consider the region's characteristics. It must combine mobilization of the masses from below with consultation from above, closely uniting patriotic monks and lay people from all walks of life in Tibet, and pay attention to protecting the Tibetan people's freedom of religious belief, as well as the historical sites and cultural relics. The means of production of the serf owners who participated in the rebellion were to be confiscated, while a buying--out policy would be adopted towards those who did not take part. Relying on laboring people, the reform would unite with all the forces that could be united and eliminate the feudal serf system step by step.

These policies and principles were warmly welcomed and supported by Tibetan monks and lay people at all levels. Representatives from all sects of Tibetan Buddhism believed the existing feudal privileges and exploitation system did not conform to China's Constitution, nor to Buddhist doctrine, and had to be abolished through the Democratic Reform so that real freedom of religious belief and a pure form of Buddhism could be restored.

During the Democratic Reform, rigorous policies were adopted to differentiate between monasteries who joined the rebellion and those which did not.

(1). By fully mobilizing poor monks and nuns, and uniting patriots and 1aw--abiding upper--middle class personnel in religious circles, thoroughly exposed and criticized the crime of rebellion, cleared up rebellious organizations and dealt with rebels, thus raising the patriotic awareness of monks and nuns and clearly distinguishing between them and anti--people elements.

(2). Abolished the feudal privilege and exp1oitation system, which assigned of t1cials to manage the subordinate monastery's admi11istrative affairs and set up illegal armed forces, courts, torture facilities and Prisons that had cruelly persecuted ordinary monks and nuns, forced the masses to become lamas and prevented
monks and nuns resuming secu1ar life, used usury and the confiscation of personal property to enslave people and interfered in culture, education, health and marriage; it also abolished the relations between host-and subordinate monasteries, and the exploitation and oppression system in monastery.

(3). Conscientiously carried out the policy of freedom of religious belief, protecting the patriotic and law-abiding monastery, middle and upper class progressive personages in religious circles, the political rights and personal freedom of monks and nuns, the legal properties of monasteries and interests of monks and nuns, normal religious activities and the monastery architecture, Buddhist scripture and statues of Buddha, religious articles and historical and cultural relics.

(4). Formed the monastery democratic management committee elected by the poor monks and nuns and patriotic religious personnel, democratically arranging the study of laws and policies, religious activities, sutra study and debates, collective production and distribution of income; democratically managing the monastery's public capital and property, and historical and cultural relics, houses and roads, and various public affairs.

The Democratic Reform abolished feudal privilege, its attendant exploitation and oppression, implementing real freedom of belief and the principle of separating temporal and religious affairs.

The monastery, one of the three estate--holders of feudal society, became the place for professional religious personnel to study Buddhism and cultivate Buddhist intellectuals, engage in normal re1igious activities, and popularize Buddhist culture and art. Through the democratic management committee (group), elected by the monks and nuns themselves, they handled all monastery affairs. All these activities had been proceeding smoothly and the monasteries were full of new life.
Fully Implement the Policy of Freedom in Religious Belief

During the "cultural revolution," Tibet, 1ike other places in China, suffered great chaos in which the freedom of religious belief was broken and religious facilities were damaged. After the "cultural revolution" ended, the policy of guaranteeing the freedom of Tibetan monks and masses in their religious belief was again carried out.

The Central Government shows great concern towards Tibetan monks and the masses, and has reiterated the importance of religious work in Tibet. It points out that Tibet is a place of mass belief in Buddhism, with numerous monasteries and monks and nuns, and that the policy of the freedom of religious belief in Tibet must be fully and correctly implemented. Management of monasteries must be strengthened. In 1ine with the instruction from the Central Government, the local government of Tibet had taken forceful measures to implement the policies with marked results:

The policy concerning patriots including persons in religious circles was implemented: those held for their participation in the l959 riots were released and the labels of serf owners and agents removed; those whose means of production and livelihood were wrongly confiscated during the "cultural revolution" had their property returned or were compensated;

Over 1,700 monasteries and religious activity places were renovated and opened to the public; over 46,000 monastery monks and nuns were enabled to resume their normal religious relics and bronze Buddhist vessels were returned, which included the Sakyamuni Statue in the Ramoche Monastery, Gangyur Written in gold powder ink in the Zhaibung Monastery, the Dangyur Written in gold powder ink of the Gandain Monastery, Buddhist scrolls and gold armor suits of the Ming and Qing dynasties (1368-1911).

49 important traditional religious festivals were restored, such as the Sagya Dawa Festival commemorating the birth, entry to Buddahood and demise of Sakyamuni, founder of Buddhism; the Zhubazexi Festival of Sakyamuni's first wheel of law, and other religious festivals in memory of the founders of religious sects; the festival for the unfolding of the giant portrait of Buddha, and the Sagya Geinqen Pal Festival, the Sangya Dode Festival of the Nyingma Sect, the Jifo Festival of the Sagya Sect, the Churpu Yaxi Festival of the Gagya Sect and the Grand Summons Ceremony of the Gelug Sect. These festivals, with national sports performances participated by the massive monks and Tibetan people, a1so offered good opportunities for trade and material transactions.

Personnel arrangements for patriotic religious personnel were expanded. The Tibetan branch of the Buddhist Association of China (BAC) was restored with more members added. Seven new city or prefecture Buddhist associations were set up. Over 600 patriotic religious personnel were appointed to posts in people's congresses at various levels, government departments, political consultative conferences and Buddhist associations at various levels, as we1l as in related institutions, enterprises, mass groups and societies, which brought their talents into full p1ay to serve the modernization construction of Tibet.

To foster monks of various levels and propagate Buddhism through multiple channels. While the monasteries and various sects leaders were running classes for learning sutras in the traditional method, the BAC Tibetan branch opened the modern Tibetan Buddhist College in l983 and invited well--known living Buddhas and eminent monks to teach. Since l987, the teachers of the college have been sent to study in the China Tibetan Language Higher Institute of Buddhism in Beijing established by the l0th Panchen Lama. Over 3,000 Buddhist teachers have been trained, which so1ved the problem of shortage of teachers between the old and young generations and enhanced the standard in Buddhist practice and study, as well as Buddhist activities.

To inherit and carry forward Buddhist culture. In l985, while calling on the monks and nuns to sort out and preserve the Buddhist sutras and classics in the monasteries, the BAC Tibetan branch, with funds from the a4tonomous government, opened the Lhasa sutra printing house and printed over 3,000 works of Gangyur in Lhasa. These were warmly received by Tibetan Buddhist monasteries and research institutes in all parts of the country. The Tibetan branch also launched a magazine, Tibetan Buddhism, which publishes articles on Buddhist studies and the exchange of research results. Especially in l991, the branch set up the Tibetan Dangyur Office for the accomplishment of the huge Buddhist cultural project of making the double-faced wooden plates to print Tibetan Dangyur.

Preliminary results have been achieved in the self-support activities in monasteries. Monastery monks and nuns, while continuing with their normal religious activities and Buddhist study and practice, were encouraged to do self-supporting work of agriculture, animal husbandry, side--line production, commerce, light industry, transportation and services, as condition permits. The effort in1proved their living standards and re1ations between monasteries and the people. Many monasteries also engaged in social welfare undertaking to help the Tibetan people solve dit11culties, which were praised by the latter. Governments at all levels also showed concern for the life of monks and nuns and provided them with subsidies and preferentia1 treatment, especially to the old and disabled monks and nuns, in addition to preferential policies and conditions offered for the self support project.

The reincarnation of living Buddha that is characteristic of Tibetan Buddhism was widely respected. When the l6th Living Buddha Garmaba of the Gagyu Sect died in l98l in the United States, the Tibetan Curpu Monastery sent monks to look for his reincarnated soul child in accordance with clues in his will. Approved by the Religious Affairs office of the State Council,
the enthronement ceremony of the l7th Garmaba was held on September 27, l 992, in the Curpu Monastery, with the participation of eminant monks from home and abroad. When the outstanding Buddhist leader, the l0th Panchen Erdeni, died, the State Council issued a statement on the third day after his death for the preservation of his remains, the building of a stupa and the searching for his reincarnated soul child.

Thanks to efforts made by the Central Government and the government of Tibet Autonomous Region, as well as by Tibetan monks and people, the remains of the Panchen Erdeni was carefully preserved, and the golden stupa built. The work of searching for the reincarnated soul child and the approval of the choice was accomplished and the enthronement ceremony held, avoiding any sabotage from the Dalai Lama's splittist group. Observing the set religious and historical rituals, and through the method of drawing lots from the golden urn, and with the approval of the Central Government, the grand enthronement ceremony, presided over by a Central Government official, was held successfully. The 11th Panchen Erdini Qoigyi Gyaibo was widely praised and respected by well-known religious personnel and the broad masses of monks and the people for his diligence and hard study.

The l4th Dalai clique has long engaged in splitting the motherland by using religion, sabotaging national unity and creating chaos in Lhasa, which has greatly hindered the establishment of normal order in Tibetan Buddhism. The damage thus done to religion and Tibet clearly showed the true nature of their anti-people movement. All monasteries established their democratic management organs and improved the democratic management system, succeeded and carried forward the glorious tradition of patriotism and Buddhist worship.
Life Aspects of Monks and Nuns

Buddhist study and practice and other religious activities did not change much after the Democratic Reform. Generally speaking, all the monks would recite sutra in the sutra hall for over an hour in the morning, and then have breakfast Sutra monks, as usual, would attend sutra lectures in the morning, and in the afternoon, they would ask and answer questions concerning their study. Mostly, they conducted the argument in their own class, but sometimes, between different classes. Other adult monks were busy with their own affairs according to schedule. Some young monks usually studied Tibetan language, mathematics and some Chinese and English both in the morning and afternoon in the primary school run by the monastery. They were not monastery monks formally. Only when they grew up, could they make the decision whether to stay or leave.

Each month on the Tibetan calendar, the 8th, l0th and l5th were considered lucky days, and Buddhist believers would come to the monasteries for worship and reciting sutra. On these days, they would give more alms than usual, and the morning Buddhist ceremony in the sutra hall would certainly last longer, as well as a greater quantity of tea offered by the monastery. Often, almsgivers would spread alms an4 provide a vegetarian diet. In the evening, monks would be free, Some of them would chant and recite sutra in their dormitory, others would watch TV in the cultural room or participate in entertainment activities, or gather together to talk while listening to the radio, and some would get on with their own affairs.

The life of monks greatly improved. Before the Democratic Reform, monks of the Sera Monastery would live half on monastery and government supply, half on family aid or the earnings from their own work. The monastery began unified management in which they regularly pub1ished their account records, work distribution, and democratic evaluation methods. Each year, monks would get several thousand in money from the monastery. As to aid from family, no one had ever surveyed this aspect. When asked of their family aid, they would smile and answer, "Anyway, my family now lead a better life compared with the past".

Joint Effort by Monks and Lay People
Namling County, home to human talent and natural resources, is the birth place of Xangba Gagyu and Panchen. It is also the hometown of many officials and the aristocrats. The 700- year--old Dana Tubdain Monastery is located here. Now, it has over 50 monks and one Living Buddha, who have won universal respect and praise from the masses.
The 48-year-old Living Buddha Jigmei Qoiyang often guides monks in their religious studies, as well as showing concern about their policy and law studies. He requires the monks to act strictly in accordance with doctrine. When people invite monks to perform religious ceremonies in their homes, the latter always come in time and try to meet the needs of the masses, disregarding bad conditions and nor expecting any payment. When they encounter households in difficulty, they offer free service and eat the food they have brought themselves, in the belief that "this is what monks should do in the new society".
There is a river close to the monastery and village. But the resource was not well utilized and for a long time, both the monks and lay people had to carry water back for both production and living. After repeated discussions, and through joint efforts with the local people, the monks dug a 400-meter-long canal to divert the water into the village.
Supported by the government, they set up a small hydropower station with money collected from the government, monastery and the masses. The station formally went into operation on August 3, l988, providing electricity for some l28 households, the monastery and township government.

In recent years, the monastery has bought an oil extractor, grinder and flour-making machines one after another to set up a small processing plant. Offering reasonable prices, it not only provided convenience to the people, but also increased their income and improved their living standards.

Benefit the People First
There are 21 0 monks in Tsangdain Monastery in Soi County of northern Tibet. Guided by Living Buddha Jiuzhi Ngawang Jizhol, who graduated from the China Tibetan Language Higher Institute of Buddhism, these monks put people's interests first when conducting activities, and are thus highly praised by the masses.
Scripture study with unique characteristics. The sutra study class, funded by the monastery, has also set up Tibetan medicine, painting, techniques and art courses. In addition to its own monks and those from nearby monasteries, the Tsangdain Monastery also recruits local youth to take part in the classes. In recent years, it has nurtured 48 specialists, such as Tibetan doctors, astronomists and calendarists, painters, carpenters, silver-smiths and masons.

Production first, Buddhist activity second. When arranging religious activities, the Tsangdain Monastery tries to avoid the busy season in agriculture, animal husbandry and side-line production. This not only enables the masses to engage in production without distraction, but also allows young monks to return home for this purpose.

Showing solicitude for the masses and respecting science. Whenever people ask for prayers or for the expatiation of the sins of the dead, the monastery always sends monks immediately to their homes. When people ask for prayers for sick family members or livestock, the Living Buddha Jiuzhi advises them to see a doctor first, and then sends monks to chant scriptures. Such practice was misunderstood by people at the first, but now it has been universa1ly accepted.
Relieving disasters and supporting the poor. In addition to cu1tivating 25 ke (about l .6 hectares) of land, the monastery runs two shops, one small power generating station and vehicle transportation, which have helped improve the lives of the monks. It also donated 250 kg of grain and l3 head of yaks to disaster-stricken people, and helped the poor with 720 kg of seed grain.

Great Aspiration
How to solve the difficulties and improve the life of the monks is a problem hard to deal with for a small monastery with only small income from alms, inconvenient transportation and a remote location. However, the monks of the Zholwa Monastery in Benba Township, Lhozhag County of Shannan Prefecture. have solved the problem through years of experience.

In this l3--monk monastery resides Living Buddha Rinbu, also director of the democratic management committee. Now aged over 60, and respected by the people, he grew up amid the dramatic changes witnessed by Tibet and experienced all the accompanying bitterness and sweetness. He learnt the real scriptures and became aware of the truth. He has a bitter hatred for Tibetan separatists who do harm to both Tibet and the religion.

He said, "It is because of the Central Government's policies that Tibetan people have been able to greatly improve their 1iving standards. Only in this big family of the country can Tibetan people enjoy real human right and have real freedom of religion."
He strictly requires the monks to love the country and religion and to study scriptures diligently. At the same time, he passes on his knowledge to his disciples. So, he is praised by monks as "a leader of religion and parent of life."

After deciding to repair the Zholwa Monastery, the Living Buddha Rinbu suggested the monks carry out the work themselves, enabling them to learn new skills and the concept of self-support.

They built and repaired 26 rooms of big or small sutra halls and monks' dormitories, nine Buddhist towers and 73 different kinds of Buddhist statues. In addition, they bought 300 lamps and bowls for offering sacrifices. Meanwhile, the project helped train 2l carpenters, two masons, three Buddhist picture painters and two tailors. Hence, the monks not only can chant scriptures, but also have technical skills, earning them high praise and the trust of the local government and the people.

The monks also expanded the original zigzagging mountain path into a 800-meterlong road, which helped re1ieve the villagers' burden of fetching water. In addition, they built a canal at the foot of the mountain to divert water, and planted trees. Through years of unremitting efforts, they have opened up more than ten hectares of farmland to solve their grain supply problem.

In l990, the township government decided to ask the monastery to undertake the repair of the small power station which provided four villages with electricity, but was out of order. The monastery then invited a technician and sent a clever lama to do the job. The project helped restore electricity to l20 households and the monastery, while the lama mastered the skill of electrical machinery maintenance.
Under the support of the township government, the monks connected the 5-km long road leading to neighboring villages. The monastery also bought an oil extractor, grain grinder and water grinder to set up a processing workshop.

Monks and Masses, One Family
Close to Gyangda in the east, and bordering Qinghai Province in the north, the Lenda Monastery in Qamdo County is an important transportation hub of Qinghai, Tibet and Sichuan. There are many new things which have appeared among the monks there.

It is reasonable for monastery monks to accept payment for their religious activities when they go out to meet the needs of people. But the monks in Lenda Monastery charged little or no fee, based on people's payment capabilities. For some families with difficulties, they went to chant scriptures voluntarily. When they discovered people in greater difficulties, who needed to repair their houses, they sent vehicles to deliver earth, stone and wooden materials free of charge. For the aged without any children, the lamas repaired their houses with their own materia1s, and helped them move in when the house was ready. They also helped the elderly with grain, meat and clothing.
When asked why they did so, they answered conscientiously, "because the Lenda Monastery was repaired and restored by the masses under the 1eadership of the government, the people's livelihood is our own affair. It is also required by Buddhism to help people out of their difficu1ties and hardships. The monks and lay people are one family."
The monastery is a clean and quiet place for Buddhists to worship. But the monks in the Lenda Monastery always warmly receive passers-by who need to stay overnight. One police official from the county public security bureau, who arrived at the monastery at midnight on his way to Qinghai Province, was warmly offered room and a board.
In autumn l990, policemen in Yushu County, Qinghai Province, were involved in a car accident near the monastery while on the way to Gyangda County. Hearing the news, the democratic management committee immediately organized 20 or so young lamas to provide assistance. With the monastery's vehicle, the lamas first took the injured to hospital and arranged for the rest to stay in the monastery. Through hours of effort, the lamas moved the damaged car to the monastery. The policemen expressed their thanks again and again. Ngado, director of the democratic management committee, answered, "The social development and the happy life of monks and lay people are due to the hard work of policemen. We are all one family. It is out duty to help you."

Life of Nuns
Tibetan women, bearing the most of the burden of production and housework, had no freedom under the old system of feudal serfdom. The old Tibetan laws stipulated, "Women cannot become involved in political affairs". Even the best nunnery could not be compared with the small ordinary lama's monastery in terms of construction scale, economic conditions and the provision of daily necessities. The religious status and rights of monks and nuns were not equal. As the doctrine clearly stipulates, "The status of nuns is under that of the ordinary monks." Nuns were required to abide by more disciplinary codes than the monks, but were not allowed to take part in many major religious activities.

Before the Democratic Reform, nuns had long been living a miserable life. The Cangoin Monastery to the south of Barkor street in Lhasa, for example, was among the well-known nunneries. But it never had its own manor and subordinate people, nor did it had any fixed income. The monastery could only offer nuns tea and food for five days during the new year of the Tibetan calendar. There were no guarantee for their living and they had to rely entirely on themselves. A few nuns from rich families could sit idle and enjoy the fruits of others' labor, and even had servants, while the great majority of ordinary nuns had to go out to beg alms or work for a living. Apart from the collective religious activities held during the Tibetan calendar year and the Sagya Dawa Festival, when more donations were received, there were no formal classics studies and Buddhist activities.

After the Democratic Reform, the nuns gained equal rights po1itically and got rid of their discriminated status, becoming masters of their own monastery and even of new Tibet.

Currently, Tibet has nearly 3,000 nuns in l06 nunneries. They not only elect their own members of the democratic management committee, but also have representatives to take part in the leaders' work in the Buddhist associations and the political consultative conferences under the Tibet Autonomous Region and Lhasa City. Some have been elected council members of the Buddhists Association of China, actively playing their role in discussing political affairs, and in further developing Buddhism.

Nuns have real freedom of religious belief. Now, they can participate in many major religious activities, such as the Grand Summons Ceremony, which were prohibited in the past. They have increased the time available and the chance to study classics and have enriched their religious life. They say: "We have become real nuns".
With the great changes in politics and religion, their incomes have increased, ending the wandering life al] year round outside and enjoying unprecedented stability and safety.

Now, the democratic management committee of the Cangoin Monastery attaches great importance to improvement of the nuns' quality, and conscientiously arranges their study of policy and Buddhist classics. On the basis of norn1al religious activities, and in accordance with female characteristics, the committee organized them to weave woolen fabric, knit sweaters and make clothes to increase their income and improve their material life.

New Face of Monasteries
As the Tibet reform and opening is constantly deepening, economic construction is developing and a modern communication media is spreading. The closed situation in monasteries has becon1e history.
Enhanced time concept. As the content of study, work (containing Buddhist affairs and production) and life has been enriched and the rhythm accelerated, the time concept of monks and nuns has been enhanced. In urban areas, 70 percent of them now wear watches. Those elderly monks and nuns who are not accustomed to wearing watches bought a quartz clock and put it in their room to ensure punctuality in all kinds of activities. The method of blowing horns and beating drums and gongs has become a mere formality, and the time ca1culation method of dividing the night into six and l2 periods according to astronomical phenomena has been forgotten.
Raised living standards. The monks begin to select high-grade materials for their uniform and seek fine tailoring. Their former dirty, oily clothes are replaced by clean and nice-looking ones. Most young monks and nuns also have beautiful ordinary clothes for holiday wear outside.

In regard to food, they cannot seek for variety and feasts of many dishes like ordinary residents due to limited conditions, but they often have a chance to visit restaurants and tea houses. Yesterday's simple and messy dormitories have been replaced by clean, tidy and modern utilities. The arduous walks on pilgrimages, visits to relatives or going out for official business has been replaced by modern transportation means. The bicycles used only by the children of the nobility in the early period of the Democratic Reform in l95l have also become the ordinary property of monks and nuns.

Widened scope of concern. The interests of monks and nuns have increasingly broadened from the monastery routine and Buddhism, to regional, national and even international affairs. They are interested in listening to radio broadcasts and watching TV programs. Many of them have bought a globe, disregarding the doctrine's concept that the wor1d is square-shaped. From growing knowledge, they think and make a comparisons, constantly get rid of past mistakes and embracing correct opinions.

Making free debate. Buddhism advocates debate which is an important traditional way for monks to study scriptures and to deepen their understanding of classics. So, lamas are known for their level of debate.

The author once listened to a debate on reality between two senior monks who continued for 26 hours without eating and sleeping. For example, monks are invited to conduct Buddhist masses in private homes. One side advocates that it is the monks' duty to meet the needs of Buddhist believers, and that the increase in needed income thus gained is the reality. So, this side thinks they should go. Another side believes that it is also the duty of monks and nuns to conduct Buddhist activities in the monastery in an unified way and to meet many families' needs by chanting scripture at one time. In this way, it both ensures their study time and increased income, and does not have any impact on people's production. As the saying goes, "Monks sit steadily on atop of the mountain, and steam bread naturally comes to them". So, they shouldn't go.

Of course, common recognition needs to have a result through practice, but it is obvious that the debate itself gives people a benefit of awareness.