Following the founding of to people's Republic of China in 1949, the
          broad masses of Tibetans and patriotic members of the region's
          upper-class people called of the Central People's Government to
          immediately expel imperialist forces and liberate Tibet. In January
          1950, the Bainqen Kampus Assembly cabled Chairman Mao Zedong and
          Commander-in-Chief Zhu De saying: "The fact that Tibet is an
          integral part of Chinese territory is known to the world. All
          Tibetans regard themselves as members of the Chinese
          nation....Speaking with the greatest respect on behalf of the
          Tibetan people, we request that you dispatch troops to liberate
          Tibet, eliminate reactionaries and drive out imperialist forces,
          consolidate national defence in southwest China, and emancipate the
          Tibetan people." Famous patriot Yexei Cuchim presented a speech in
          Xining condemning the imperialists for perpetrating crimes such as
          invading Tibet and inciting pro-imperialist elements to murder
          patriotic Razheng. He demanded that the People's Liberation Army
          (PLA) be sent to Tibet. The Living Buddha Geda went to Lhasa to
          expound the respect of the Central Government and PLA for religious
          belief. Unfortunately, the patriotic Living Buddha was mudered by
          the British imperialists plotting "Tibetan independence." Their
          pervasive act touched off strong condemnation throughout China.
         
          Soon after the 14th Dalai Lama came to power, he dispatched, on
          January 27, 1951, emissaries to the Chinese embassy in New Delhi,
          India, asking the embassy to deliver a letter to the Central
          Government. They explained the Dalai's emergence to power and, at
          the same time, expressed the Dalai's willingness to enter into peace
          negotiations with the Central Government. On February 28, the Dalai
          Lama dispatched Ngapoi Ngawang Jigmei and four other delegates to
          Beijing for negotiations. The 17-Article Agreement of the Central
          Government and the local Government of Tibet on Measures for the
          Peaceful Liberation of Tibet was signed on May 23, 1951.
         
          Following the signing of the 17-Article Agreement, the Dalai Lama
          cabled Chairman Mao Zedong. He stressed that the local government of
          Tibet and all Tibetan people, monks and laymen would unanimously
          support the May 23, 1951 agreement signed by representatives of the
          Central Government and the local government of Tibet on the basis of
          friendship. "We will actively assist the People's Liberation Army
          entry into Tibet to consolidate national defence, drive imperialist
          forces out of Tibet, and safeguard the unified state territory and
          sovereignty under the leadership of Chairman Mao and the Central
          Government." While Tibet had suffered from imperialist invasions for
          close to half a century, all plots to tear Tibet from the motherland
          suffered ignominious defeat.
         
          On the eve of the founding of New China, the Central Government,
          which carefully considered the customs of various nationalities and
          religions, endorsed the Common Program of the Chinese People's
          Political Consultative Conference (CPPCC). The said document was
          held as the temporary Constitution of China. Article 53 in Chapter
          Six stipulates, "Various minority nationalities enjoy freedom for
          developing their own language and writing, maintaining and reforming
          their customs and habits, and developing their respective religious
          beliefs."
         
          Article 7 of the 17-Article Agreement signed on may 23, 1951,
          includes the clause "The policy of freedom of religious belief laid
          down in the Common Program of the Chinese People's Political
          Consultative Conference shall be carried out. The religious beliefs,
          customs and habits of the Tibetan people shall be respected, and
          lama monasteries shall be protected. The central authorities will
          not effect a change in the income of the monasteries." On the
          afternoon of May 23, Chairman Mao Zedong listened to a report on the
          negotiations and advised that representatives be sent to Tibet with
          the instructions: "Representatives must always bear in mind
          nationality and religion issues when carrying their duties in
          Tibet."
         
          Acting in accordance with the Common Program, the 17-Article
          Agreement and the instructions of Chairman Mao Zedong, the PLA
          forces and workers sent to Tibet strictly implemented the Central
          Government policy the religious freedom enjoyed by the Tibetan
          people, and respecting and protecting the belies and traditions of
          various Tibetan Buddhist sects. The PLA formulated Manuals for Work
          in Tibet prior to dispatching its troops. The Manuals included
          clauses for protecting the religious freedom enjoyed by the Tibetans
          and protecting lamaseries. it strictly banned touching religious
          objects out of curiously, speaking against the superstitions of the
          masses, or curiosity, speaking against the superstitions of the
          masses, or expressing discontent over religion. No one was allowed
          to live in monasteries or sutra halls without special permission.
          Even during wartime, the PLA strictly prohibited from stationing
          troops in monasteries or to permit visits to lamaseries. Advanced
          arrangements were required prior to any visits to monasteries,
          teries, with visitors prohibited from touching statues of Buddha at
          will, spitting or various other common acts. The PLA troops were
          required to follow the Manuals for Work in Tibet to the letter
          during the journey to the region. No one was allowed to live in
          monasteries, even during the bitterly cold winters. Troops
          approaching Mani stone mounds were required to follow the local
          tradition of turning left, and no one was allowed to shoot birds or
          animals Tibetans consider holy.
         
          One particular night, the PLA troops established camp outside a
          remote monastery in the wilderness. The rain fell in orrents and the
          cold and shivering troops were soaked to the bone. Nonetheless, no
          one sought shelter in the monastery. Lamas in the monastery were
          deeply touched, and offered hot tea and invited the wounded and sick
          into the monastery. The PLA troops finally arrived in Tibet, with
          commanders Zhang Jingwu and Zhang Guohua arranging talks with
          upper-class lamas in the Zhaibung, Sera, Gandain and Jokhang
          monasteries. On October 18, 1951, they issued alms to the three
          major monasteries, as well as the Jokhang and Ramoge monasteries and
          the Upper and Lower Tantric Seminaries. They also issued alms to all
          lamas attending the Grand Summons Ceremony in 1952.
         
          The broad masses of lamas and laymen in Tibet spoke highly of the
          behavior of the PLA troops and workers, fondly referring to them as
          "soldiers sent by Buddha."
         
          In September 1954, the 14th Dalai Lama and the 10th Bainqen Erdeni
          attended the First Session of the First National People's Congress
          (NPC) in their capacity as NPC deputies. In his speech to the NPC
          session, the 14th Dalai Lama said: "Of all the dissension sown by
          our enemies, the most vicious rumor is that the Communist Pasty and
          the Central Government are destroying religion. The Tibetan people,
          who are devoutly faithful, are upset with the rumors. The rumor that
          the Communist Party and the Central Government are destroying
          religion is a fallacy, and the Tibetan people truly feel that they
          enjoy religious freedom." The 14th Dalai Lama presented several
          gifts to Chairman Mao Zedong, including the 1,000-Spoke Gold Prayer
          Wheel. The gifts are currently in the collection of the Cultural
          Palace for Nationalities in Beijing.
         
          In 1959, those in Tibet's ruling upper-class, who opposed the
          Democratic Reform, staged an armed rebellion. They did so in a vain
          attempt to permanently retain savage and cruel serfdom and defend
          their established interests. The conspirators cast aside the
          17-Article Agreement and, proceeding with the support of foreign
          forces, accelerated efforts to split the motherland. On the evening
          of March 17, Galoons soikang, Leushar, Zhazur and various other
          rebel leaders spirited the 14th Dalai Lama out of Lhasa, fleeing to
          India following suppression of the armed rebellion. Thereafter, the
          Dalai Lama, a leader besieged by foreign reactionary forces and
          Tibetan separatists, betrayed his avowed patriotic stand and himself
          stepped up efforts to split the motherland. Unlike the religious
          leader he professed to be, the Dalai became a political leader
          engaged in separatist activities. The Central Government has
          followed the following consistent policy with respect to the Dalai
          Lama: Tibet is an inseparable part of the Chinese territory, with
          absolutely no room for bargaining on the issue. The Central
          Government has repeatedly expressed its willingness to hold talks
          with the Dalai Lama if the latter refrains from engaging in
          activities geared to split the motherland and changes his stand on
          "Tibetan independence." All issues with the sole exception of
          "Tibetan independence," as issue that brooks no negotiation, are
          open to negotiations.
         
          The Central Government continues to follow the policy fo respecting
          the religious beliefs, customs and habits of the Tibetan people, as
          well protecting lamaseries, cultural relics and historical sites. In
          1960, the 10th Bainqen Erdeni introduced the following five methods
          for the reform of monasteries in Tibet: First, abandoning
          exploitation; second, engaging in democratic management; third,
          implementing the statutes of the Central Government and implementing
          the Chinese Constitution in monasteries; fourth, allowing lamas to
          engage in production; and finally, the government be responsibil for
          caring for the well-being of elderly lamas and lamas assigned with
          the sole resonsibility of reciting Buddhist sutras.
         
          All methods were eventually put into effect. As a result of reform,
          all Tibetan people enjoy the freedom to become lamas and all lamas
          enjoy the freedom to resume a secular life; various sects of Tibetan
          Buddhism are treated equally without discrimination; and various
          monasteries have established Democratic Management Committees or
          Democratic Management Groups in democratic elections. The committees
          or groups are responsible for the management of religious affairs
          and Buddhist activities. All the aforementioned innovations point to
          the fact that the broad masses of lamas and lay people enjoy true
          religious freedom, and have established appropriate means for
          protecting the protecting the basic human rights of the broad masses
          of destitute lamas.
         
          While moving to suppress the armed rebellion and conduct Democratic
          Reform in monasteries, the Central Government placed great efforts
          on properly protecting cultural relics, historic sites and
          monasteries. The State Council listed the Potala Palace, three major
          monasteries in Lhasa, and the Jokhang and the Tahilhungpo
          monasteries in Xigaze as cultural relic units subject to special
          state protection. In March 1961 alone, more than 110,000 cultural
          relics were catalogued and over a dozen historically significant
          sites were repaired. Beginning in 1962, the Central Government each
          year allocated substantial funding for repair of the Potala Palace.
          In additional, in November 1963, the Central Government allocated
          funding to refurbish the Gandain Monastery, the largest project of
          its kind in the history of the monastery.
         
          Just like other parts of China, Tibet reeled from the impact of the
          chaotic "cultural revolution" which lasted from 1966 to 1976.
          Following the ordeal, the Chinese Government moved to correct
          mistakes and set about implementing various policies including the
          policy for religious freedom.
         
          As part of an effort to recoup losses resulting from the "cultural
          revolution" and despite being faced with financial problems, the
          Central Government has since 1980 earmarked more than 200 million
          yuan (US $24 million) for the repair of Tibetan monasteries, holy
          stupas and memorial halls. The three major monasteries in Lhasa, as
          well as the Tahihungpo, Sagya, Jokhang, Samye and Xalhu monasteries,
          and various other facilities, which were either damaged or had been
          in disrepair for years, were refurbished to varying degrees. In
          1985, the Central Government allocated more than 6.7 million yuan
          (US $810,000), 108.85 kg of gold, 1,000 kg of silver and 665 kg of
          mercury to repair the holy stupa for the 5th-9th Bainqen Erdenis.
          Construction of the Zhaxi Namgyal Holy Stupa for the Bainqen was
          completed in the Tashihungpo Monastery in 1988. The 10th Bainqen
          Erdeni presided over the consecration ceremony for the holy stupa
          and the memorial hall, which stands 33.17 meters in height and
          covers 1,9333 square meters. In June 1990, shortly after the death
          of the 10th Bainqen Erdeni, the State Council approved the
          construction of a holy stupa and a memorial hall for the late master
          in the Tahihungpo Monastery. The Central Government earmarked over
          64 million yuan (US $7.71 million) and various materials for the
          project, including more than 600 kg of gold and over 500 kg of
          silver. The construction project was completed in three years and a
          consecration ceremony was held in the Tahihungpo Monastery on
          September 4, 1993. The actions truly reveal the Central Government's
          great respect for outstanding leaders of Tibetan Buddhism.
         
          In October 1988, the State announced its decision to provide funding
          to repair the Potala Palace, a massive complex consisting of Tibetan
          monasteries, places of historical interest and ancient palaces. The
          massive 53 million yuan (US $6.39 million) project, the most
          expensive repair project in the history of the People's Republic of
          China, got underway with the establishment of a leading group
          consisting of specialists and religious figures. The five-year
          repair project was carried out under the principle of respecting
          science, tradition, national style and religion, with efforts
          centring on preserving the original appearance of the complex. The
          resplendent Potala Palace now shines brightly on the Roof of the
          World. In 1994, the Central Government announced its decision to
          allocate 20 million yuan (US $2.41 million) for ongoing repairs to
          the Gandain Monastery, the most extensively damaged monastery in
          Tibet.
         
          Over 1,400 monasteries and other religious centres are now open to
          the public, with the number of resident monks and nuns approaching
          34,000. As part of an effort to guarantee normal religious
          activities, religious affairs departments of the people's government
          of Tibet Autonomous Region and the Tibet's Branch of the Buddhist
          Association of China (BAC) are attempting to recover gold and silver
          statues of Buddha, religious objects, jewelry, tangka paintings and
          scrolls, and Buddhist scriptures removed from monasteries during the
          chaotic "cultural revolution." Thus far, some 30,000 bronze statues
          of Buddha and various other religious objects weighing well over 370
          tons have been recovered and returned to appropriate monasteries. In
          addition, 526 sets of sutras, including the Ganyur written in the
          Tibetan language in gold dust, have been returned to their rightful
          home in the Gandain Monastery. Efforts have also been made to
          collect and collate Buddhist scriptures belonging to the Potala
          Palace. Folk calligraphers have been organized to copy the Dangyur
          on high paper with ink prepared from gold, silver, copper, iron,
          jade, coral, white conch shell and pearl powder.
         
          Various monasteries have joined government efforts and are currently
          restoring statues of Buddha, copying tangka paintings and scrolls,
          and printing Buddhist scriptures. In 1984, the people's government
          of the Tibet Autonomous Region earmarked 500,000 yuan to finance the
          establishment of Lhasa Sutra Printing House of the Tibet Branch of
          the BAC. In the last few years since its establishment, the printing
          house has printed more than 1,000 volumes of the Gangyur in the
          Tibetan for lamas in Tibetan Buddhist monasteries both inside and
          outside the Tibet Autonomous Region.
         
          In 1990, the Central Government allocated an additional 500,000 yuan
          to engrave the Lhasa-edition printing block for the Dangyur in the
          Tibetan language in the Moru Monastery in Lhasa, a project which the
          13th Dalai Lama planned but failed to complete.
         
          In 1985, the Tibet Branch of the BAC launched the Tibetan journal
          entitled Tibetan Buddhism, a publication which carries research
          papers on Tibetan Buddhism and the histories of various monasteries.
          The branch has also collected and collated numerous Buddhist
          masterpieces, including Origin of Buddhism by Dewu; The Exoteric and
          Esoteric Sutra Treasures and Major Contents; The Self-Comment on the
          Work of the Three Vows; A Collection of Works on Hetuvidya Sastra;
          The Origin of Buddhism by Nyang; Tibetan Buddhist Calendar and
          Pancavidya; Collected Works on Practicing Buddhism; Catalogue of
          Ganygur; and History and Doctrines of Different Buddhist Sects. A
          contingent of famous scholars and Buddhist masters have been
          organised to collate the Tripitaka, with the Central Government
          providing substantial funding for the comprehensive project.
         
          Famous monasteries of various Buddhist sects offer 164 sutra classes
          attended by some 2,900 diligent lamas studying under the guidance of
          sutra teachers. Each study class sponsors several large-scale public
          lectures and debates on Buddhist scriptures throughout the year. The
          Tibet Branch of the BAC founded the Tibetan Buddhism College in
          1983. In February 1987, the 10th Bainqen Erdeni founded and served
          as president of China's Tibetan Language High Institute of Buddhism
          in Beijing. Following the master's untimely death, the Living Buddha
          Qoggyi from the Tar Monastery and the living Buddha Nacang from
          Garze were assigned joint teaching responsibilites. Dozens of
          knowledgeable Living Buddhas and those holding the highest Buddhist
          Geshi degree have taught at the institute over the past few years.
          The institute has also extended great effort to expand exchanges
          with overseas Buddhist organisations. The Tibet Branch of the BAC
          sponsors religious figures for academic exchanges and fact-finding
          tours in other countries. In addition, it has hosted more than 10,000
          people from overseas religious circles visiting Tibet in groups or
          individually for pilgrimages, tours or fact-finding missions.
         
          In addition to engaging in routine studies research of Buddhist
          classics, various monasteries hold ceremonies marking famous
          religious festivals and historical traditions. Tibetan Buddhism has
          numerous religious festivals, including Ritual Walk Around Sow
          Mountain in the Tibetan Year of the Horse, the Ritual Walk Around
          Holy Nam Co Lake in the Tibetan Year of the Sheep, the Sagya Dawa
          Festival (held to mark the birth, attainment to Buddhism), and the
          Sunning-the-Painting-of-Buddha Festival sponsored by a number of
          famous monasteries. The Sorcerer's Dance Festival held by the Samye
          Monastery, the oldest religious festival in the history of Tibetan
          Buddhism, was first held some 1,000 years ago to mark construction
          of the monastery. The annual festival, which features numerous
          religious rituals followed by mass singing and horse races, has a
          magnetic pull on devout Buddhists, as well as domestic and overseas
          visitors. The Grand Summons Ceremony sponsored by the three major
          monasteries in Lhasa is the grandest of all religious festivals
          celebrated in Tibet. The ceremony was introduced in 1409 during
          Zongkapa's reformation of Tibetan Buddhism, but was suspended during
          the chaotic "cultural revolution" (1966-76). The ceremony was
          reintroduced in 1986, with the local government granting alms to
          lamas and maintaining order. The 10th Bainqen Erdeni presided over
          the 1988 Grand Summons Ceremony, money, which ,however, was
          interrupted by Tibetan separatist factions. Since then, various
          monasteries hold the Grand Summons Ceremony of their own
          independently.
         
          The reincarnation of Living Buddhas constitutes a unique method in
          the succession of monastery abbots of Tibetan Buddhism. The
          reincarnation system, a unique tradition of Tibetan Buddhism, was
          introduced by the Garma Gagyu Sect in the 13th century and was soon
          adopted by various other sects. The tradition was reintroduced to
          Tibet in 1976 following the end of the chaotic 10-year "cultural
          revolution." Various monasteries conducted searches and confirmed
          the reincarnated soul boys of a number of the Living Buddhas, and in
          turn reported the results to governments at various levels for
          examination and approval.
         
          The 16th Living Buddha Gamaba of the Black-Hat Line of the Garma
          Gagyu Sect passed away in the United States in 1981. His overseas
          disciples, including the Living Buddha Situ and the Living Buddha
          Gyaichao, informed the Curpu Monastery, Gamaba's resident monastery,
          that they had found the will of the late master, and requested that
          the monastery search for his reincarnated soul boy in accordance
          with religious rituals and contents of the will. The Central
          Government approved the search and provided support. In June 1992,
          the abbot of the Curpu Monastery, the Living Buddha Situ and the
          Living Buddha Gyaichao found the soul boy of the 16th Living Buddha
          Garmaba in Qamdo, Tibet. The Central Government approved the boy,
          O'gyain Chilai, as the reincarnated soul boy of the 16th Living
          Buddha Garmaba on June 25.
         
          In August 1992, the Saizong Monastery held a grand ceremony for the
          enthronement of the 4th Living Buddha Arabcang of the Huiyuan
          Monastery in Sichuan. The Living Buddha A'gyai presided over the
          ceremony.
         
          The 7th Living Buddha Xarcang of the Lungwo Monastery in Qinghai
          Province was officially enthroned on October 29.
         
          The 10th Bainqen Erdeni passed away in Tibet on January 28, 1989. A
          short time later, on January 30, 1989, the State Council promulgated
          the Decisions on the Funeral Arrangements and Reincarnation of the
          10th Bainqen Erdeni. The document stipulated that the search and
          confirmation of the reincarnated soul boy the 10th Bainqen Erdeni
          Qoigyi Gyaincain were to be carried out in accordance with
          established religious rituals and historical precedence, and that
          the results were to be reported to the State Council for approval.
         
          On November 29, 1995, following a six-year effort, six-year-old
          Gyaincain Norbu, born in Jiali County in northern Tibet, was
          determined as the reincarnated soul boy of the 10th Bainqen Erdeni
          through the traditional method of drawing lot from the golden urn in
          front of the statue of Sakyamuni in the Jokhang Monastery. The
          Central Government approved Gyaincain Norbu as the 11th Bainqen
          Erdeni, and a grand enthronement ceremony was held in the
          Tahilhungpo certificate of appointment and a golden seal of
          authority to the 11th Bainqen Erdeni.
         
          Various monasteries have resumed normal religious activities, with
          the Chinese Constitution and law guaranteeing the rights of the
          borad masses of religious faithful to engage in religious activities
          of their choice. Many have in fact established Buddha shrines and
          sutra halls in their homes for sutra recitation and prayer. They are
          also free to worship Buddhis in monasteries, ritually prostrate
          themselves during pilgrimages to holy sites, present alms to lamas
          and lead a life based on religion.
         
          A case in point is Cering Zhoima, a female farmer in the eastern
          suburbs of Lhasa. On the third day of the first month of each
          Tibetan year, Zhoima will send her sons to the mountains to plant
          sutra streamers in worship of the Mountain God. While her sons are
          performing their assigned mission, she and her daughters will burn
          joss sticks by the river to worship the Village God. During the
          Sagya Dawa Festival in the fourth month of the Tibetan calendar,
          Zhoima visits Lhasa to undertake a ritual walk lasting 10 to 15
          days. On October 25, she burns butter lamps and eat dough drop
          porridge in memory of Zongkapa, founder of the Gelug Sect. in
          addition, Zhoima joins devout fellow villagers in Buddhist religious
          activities geared to dispel evil and pray for good luck. People like
          Zhoima place sutra streamers and pile up Mani stone mounds
          throughout the mountains and along roads in Tibet.
         
          A constantly improving standard of living and improved
          transportation systems have also enabled Tibetans to join in
          religious activites. A case in point is Cering Banzong, a former
          tralpa serf at the Sera Monastery. Prioer to the peaceful liberaton
          of Tibet in 1951, Banzong's family of four lived in a small dark
          room. Despite his diligent labor for the monastery, Banzong lacked
          the financial ability to build a Buddha shrine in his home. "Now,
          however, I have enough money to attend religious activities," said a
          happy Banzong. "I can afford to take the bus to the Zhaibung
          Monastery, the Gandain Monastery and the Sera Monastery." In 1988,
          Banzong built and donated two houses to the Purongang Monastery.
          Another example is Baigar, a resident of Qamdo. While Qamdo is
          located quite far from Lhasa, Baigar has been able to travel along
          the Sichuan-Tibet Highway to worship at monasteries in Lhasa,
          Shannan and Xigaze, including the Samye, Changzhub, Tahilhungpo,
          Xalhu and Palkor monasteries. The Jokhang, Gandain, Zhaibung and
          Sera monasteries in Lhasa host numerous people like Baigar who visit
          for ritual walks, as well as worship and prostrate themselves before
          the statues of Buddha. These people number as many as 1 million each
          and every year. As part of an effort to satisfy the needs of such
          people, the people's government of the Tibet Autonomous Region
          increases the supply of butter and meat for the city of Lhasa, and
          establishes camp grounds for worshipers and provides a
          transportation system which facilitates their pilgrimages to other
          parts of the region.