By Melvyn C. Goldstein, Matthew T. Kapstein, Orville Schnell
Following the upheavals of the Cultural Revolution, the People's Republic of China progressively accepted the renewal of non secular job. Tibetans, whose conventional spiritual and cultural associations were decimated through the previous 20 years, took good thing about the selections of 1978 to start a Buddhist renewal that's essentially the most wide and dramatic examples of spiritual revitalization in modern China. the character of that revival is the focal point of this e-book. 4 major experts in Tibetan anthropology and faith carried out case stories within the Tibet independent quarter and one of the Tibetans of Sichuan and Qinghai provinces. There they saw the revival of the Buddhist history in monastic groups and between laypersons at renowned pilgrimages and gala's. Demonstrating how that revival needs to cope with tensions among the chinese language country and aspirations for better Tibetan autonomy, the authors speak about ways in which Tibetan Buddhists are restructuring their faith via a posh strategy of social, political, and monetary version. Buddhism has lengthy been the most resource of Tibetans' satisfaction of their tradition and state. those essays demonstrate the vibrancy of that historical faith in modern Tibet and likewise the issues that faith and Tibetan tradition generally are dealing with in a significantly altered international.
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The monastery also owns and operates a herd of several hundred milch yaks (and calves) and sells some of the yogurt and butter produced by them. 40 Drepung also engages in nonagricultural economic activities. It operates a grocery store and a restaurant, both just outside its entrance. The latter services the tens of thousands of pilgrims and tourists who come to visit the monastery every year. In 1993, they grossed 43,000 and 64,000 yuan, respectively. Drepung also owns and operates two trucks that it hires out for transportation and operates construction and tailoring work units staffed by monks.
This occurred at the same time that Drepung received permission to begin regular prayer chanting sessions. 33 These successes raised the question of what sort of rules should be established for the new monks. Should all monks be forced either to work for the monastery or to study religious theology, or should monks be permitted to work or not work according to their own wishes? And should monks be allowed to engage in private business as in the old society, or must they only work for the monastery?
These included the 115 elderly monks and the 137 monks who were studying full-time in the dharma grove program. These nonworker monks secured their subsistence in a variety of ways. Part of the income of Drepung's elderly monks comes from welfare paid by the government under a nationwide "safety net" program that provides aid to elders living alone (the "five guarantee household" program). However, because this subsidy is smallonly 35 yuan per monththe monastery supplements it, in 1993 allocating 25,000 yuan or roughly 18 yuan extra per month in welfare for each elder.