Welkom in Jampa’s Mandala

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Welkom in Jampa’s Mandala. Sarva Mangalam , moge alles voorspoedig voor je zijn !

Jampa’s Mandala is een onafhankelijk boeddhistisch blog voor iedereen die belangstelling

voor het boeddhisme heeft. Ik ben een beoefenaar in de Tibetaanse richting.

1bround

Reis met me mee langs de boeddhistische heilige plaatsen in India :

Op dit blog ( film en foto) klik op :

https://jampasmandala.wordpress.com/category/buddhayatra-2011/

De films van mijn boeddhistische pelgrimstocht. Klik op :

http://www.youtube.com/playlist?list=PL479146176BE1B2D3&feature=plcp

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We leven in het Tibetaanse jaar 2143

Jampa's Mandala

Geconditioneerde geest

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Alles heeft een oorzaak. Niets bestaat op zichzelf. Maar alles is ook weer gevolg van oorzaken die pas konden rijpen als de condities ervoor aanwezig waren.Zo is dus alles geconditioneerd en bestaat niets werkelijk onafhankelijkl,De interdependentie van alle fenomen en het zelf volgen logischerwijs hieruit, Alle verschijnselen en ook ons ego zijn leeg aan inherent bestaan. Zij kunnen niet onafhankelijk van oorzaken en condities bestaan. Toch verabsoluteren we vaak onze angsten en onze vrees, alsof ze werkelijk enige op zich zelf staande verschijnselen zijn. Nee zegt de Boeddha , ze zijn leeg als de verschijning van de maan op het oppervlak van een nachtelijk meer. Zo ontberen je emoties alle realiteit. Zij bestaan slechts relatief. afhankelijk als ze zijn van oorzaken en condities. De Wijze doorziet dit spel van een geconditioneerde geest. Hij gaat heen met een hart vol mededogen………OM AH HUM SVAHA

The Prayer to Guru Rinpoche

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dü sum sangyé guru rinpoché
Embodiment of buddhas of past, present and future, Guru Rinpoche;

ngödrup kun dak déwa chenpö shyap
Master of all siddhis , Guru of Great Bliss;

barché kun sel düd dul drakpo tsal
Dispeller of all obstacles, Wrathful Subjugator of maras

solwa depso chingyi lap tu sol
To you I pray: inspire me with your blessings.

chi nang sangwé barché shyiwa dang
So that outer, inner and secret obstacles are dispelled

sampa lhun gyi druppar chin gyi lop
And all my aspirations are spontaneously fulfilled.

Discovered by the great terma-revealer Chokgyur Dechen Lingpa, from the right-hand side of the Sengchen Namdrak rock on Mount Rinchen Tsekpa, ‘The Pile of Jewels’. Because the blessing of this prayer, one intended for this present time, is so immense, it should be treasured by all as their daily practice.

Lama Amnyi Trulchung Rinpoche

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Amnyi Trulchung Rinpoche werd geboren in 1975, het vuurdrakenjaar en werd kort daarna herkend als de reincarnatie van de Vierde Amnyi Trulchung Rinpoche van het Ju Mohor klooster in Tibet. Als kleine jongen al viel hij op omdat hij anders was dan zijn leeftijdsgenoten. Hij had een buitengewoon liefdevolle natuur, vol compassie en dat werd door allen die hem ontmoetten herkend en gewaardeerd. Amnyi Trulchung Rinpoche liet ook opvallend scherpe intelligentie blijken in zijn studies en alles wat hem geleerd werd, begreep hij volkomen.

Onder leiding van zijn spirituele leraren, ondernam hij de traditionele training van zijn overdrachtslijn. Dit hield o.a. in het accumuleren van 500.000 ngondro beoefeningen en training in de Rigdzin overdrachtslijn traditie met onder meer de essentiele Dzogchen instructies van kadak trekcho en lhundrop togal. Gedurende deze training bereikte hij buitengewone inzichten en ervaringen in zijn meditatie beoefeningen. De training mondde uit in een 3 jaar retraite in Yachen Orgyen Samten Choeling onder begeleiding van ZH Lama Achuk Rinpoche.

Op 18-jarige leeftijd werd hij formeel uitgeroepen tot de Vijfde Amnyi Trulchung Rinpoche en geinstalleerd als abt van het Ju Mohor klooster in Tibet.

Rinpoche bleef studeren aan de grote universiteit van Larung Gar in Serthar. Hij bestudeerde de verschillende scholen van de tibetaanse boeddhistische filosofie alsmede de sutra’s en tantra’s onder leiding van verschillende leraren, in het bijzonder van de stichter van Larung Gar, ZH Khenchen Jigme Phuntsok Rinpoche. Hier behaalde hij zijn titel van Khenpo op 25-jarige leeftijd.

Hij keerde terug naar het Ju Mohor klooster en gaf dit onderricht aan de monniken en nonnen in zijn klooster.

Tijdens deze periode ontving Rinpoche vele empowerments, mondelinge transmissies en kerninstructies van de geheime Nyingmapa kama en terma tradities. Deze werden hem gegeven door een groot aantal meesters en beoefenaren onder wie ZH Drupchen Pema Norbu, Khenpo Pema Tsewang, Venerable Gyangkhang Tulku, Venerable Khenpo Choekyap, Venerable Trulshig Rinpoche en Venerable Taklung Tsetrul Rinpoche en meerdere teachings in het geheime Mantrayana van Venerable Ngorlu Ding Khenchen.

Heden ten dage houdt Rinpoche zich vooral bezig met het Vista project in Sershul, een stad vlakbij het Ju Mohor klooster. Dit baanbrekende project heeft ten doel het economische en culturele leven van de Tibetaanse bevolking een nieuwe impuls te geven. Ofschoon de Chinese economie razendsnel groeit, heeft de nomaden bevolking van Oost-Tibet vaak geen baat van de verbeteringen doordat zij scholing missen. Het Vista project richt zich daarom op basisvorming en vakopleidingen om de nomaden niet alleen te laten profiteren van het moderne economische klimaat maar ook om de oude cultuur van Tibet te bewaren en verder te ontwikkelen.

Rinpoche heeft in de wereld veel leerlingen met name in Nieuw Zeeland , Nederland en Groot Brittanie.

Feeding your demons

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Tsultrim Alione

Tsultrim Alione brings an eleventh-century Tibetan woman’s practice to the West for the first time with FEEDING YOUR DEMONS, an accessible and effective approach for dealing with negative emotions, fears, illness, and self-defeating patterns. Allione-one of only a few female Buddhist leaders in this country and comparable in American religious life to Pema Chodron-bridges this ancient Eastern practice with today’s Western psyche. She explains that if we fight our demons, they only grow stronger. But if we feed them, nurture them, we can free ourselves from the battle. Through the clearly articulated practice outlined in FEEDING YOUR DEMONS, we can learn to overcome any obstacle and achieve freedom and inner peace.

What is a Demon?
“With a loving mind, cherish more than a child The hostile gods and demons of apparent existence,And tenderly surround yourself with them”

Machig Labdrön (1055 – 1145)

Demons in the sense that we are using the word are not ghosts, goblins, or minions of Satan. When Machig Labdrön was directly asked by her son Tönyon Samdrup to define demons, she replied this way: “That which is called a demon is not some great black thing that petrifies whoever sees it. A demon is anything that obstructs the achievement of freedom…. There is no greater devil than this fixation to a self. So until this ego-fixation is cut off, all the demons wait with open mouths. For this reason, you need to exert yourself at a skillful method to sever the devil of ego-fixation.”

Machig’s understanding of demons was remarkably sophisticated. She asked, What is the real evil? What are the real demons? Isn’t egocentricity, whether on a personal or collective level, the real demon?
Fears, obsessions, addictions are all parts of ourselves that have become “demonic” by being split off, disowned, and battled against. When you try to flee from your demons, they pursue you. By struggling with them, you become weaker and may even succumb to them completely. For example, someone who struggles with the demon of alcoholism may eventually die of liver disease. Someone who struggles with the demon of depression may eventually commit suicide. We need to recognize the futility of this struggle and begin to accept and even love those parts of ourselves.

An Example of a Demon and the Demon Process

The following example is an excerpt from the book:

Kate had very critical parents who, indirectly, were always telling her she was not worthy of love. Not surprisingly, she began to hate herself. Although she grew up and married, eventually her husband left her. Kate couldn’t keep a job. She felt deeply unworthy of love, and acted self-destructively.
Her inner voice constantly told her she was not good enough, that she was a loser, and that she should just give up on life. This was her “self-hate demon,” which was running rampant. Although she remained unaware of how much it influenced her, it disrupted everything. The voice did, however, provide a kind of negative security, familiar but toxic. Here, in brief, is how Kate dealt with her self-hate demon.

Step 1. Find the Demon
After generating an altruistic intention for her practice, Kate closes her eyes and sinks into awareness of her body, trying to locate the feeling of worthlessness and self-loathing. She remembers an intense attack of negativity that triggered her self-loathing. After being fired from a promising job, she had called her mother hoping for sympathy, but instead of supporting Kate, her mother blamed her for losing the job. Filled with anger and self-hatred, Kate had cut her arms for the first time. Recalling this event she suddenly feels an intense sensation in her heart. She experiences it as cold, blue-purple, and lacerating, like a shard of shattered glass. It’s piercing and painful. Her heart aches.

Step 2. Personify the Demon and Find Out What It Needs
Kate now imagines the embodiment of this feeling. It takes the form of a tall, thin male figure. He’s ice blue and his bony arms end in claws. He’s looking at her with disdain. His teeth are pointed and yellow, and his mouth opens as if he’s going to bite her. His eyes are small and fierce. When she takes a second look, she notes that the surface of his body is covered with fine, spiky blue thorns.
Kate asks him aloud:
“What do you want?”
“What do you need?”
“How will you feel if you get what you need?”

Step 3. Become the Demon
Before he answers, she changes places with him, occupying the chair opposite her own, and takes a moment to become the demon, to live in his skin. She pauses a moment to share what he is feeling before answering the question. Inhabiting his body she realizes that he’s incredibly bitter, and he feels threatened and battered himself. To the question, “What do you want?” he replies, “I want you to suffer, because you are so worthless and stupid.”
To the question, “What do you really need?” he answers, “I need you to be with me, and to stop trying to escape from me. I need you to accept me and love me.”
To the question, “How will you feel if you get what you need?” he answers: “I’ll be able to relax. I’ll feel love.”

Step 4. Feed the Demon and Meet the Ally
Returning to her original seat Kate sees the self-hate demon in front of her. She now knows she needs to feed him love. She imagines her body melting into an infinite ocean of loving nectar, and then imagines that the demon takes this nectar in through every pore of his icy blue body all at once.
As he absorbs the nectar, the demon’s appearance changes. His body softens and his color fades. After a while he turns into a gray horse with soft nostrils and gentle, dark eyes.
Kate asks the gray horse if it is the ally. When it nods its noble head she asks how he will help her in the future, how he will protect her, and what pledge he will make to her. She then changes places with him, and becomes the gray horse. She hears herself reply, “I will carry you to places you haven’t been before, where you can’t go alone. I will lend you my strength to do things in the world. When things are difficult, come see me and rest your head on my neck. I will protect you by giving you strength in yourself.”
Kate returns to her seat and, gazing at the horse in front of her, receives his strength and takes in his pledge. As it flows into her, she feels joy rising inside her heart. Eventually the horse itself dissolves into her completely, and she feels a vast surge of strength within herself. Then she and the ally both dissolve into emptiness.

Step 5. Rest
At this point Kate feels peace. She rests, allowing herself to relax in that state of open awareness. She doesn’t need to “practice” the fifth step, even though she doesn’t normally meditate. This is not a state that she thinks herself into; it is the natural spaciousness that comes with the dissolution of the demon and the integration of the ally.

The reality of War by HH the Dalai Lama

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The Reality of War

Of course, war and the large military establishments are the greatest sources of violence in the world. Whether their purpose is defensive or offensive, these vast powerful organizations exist solely to kill human beings. We should think carefully about the reality of war. Most of us have been conditioned to regard military combat as exciting and glamorous – an opportunity for men to prove their competence and courage. Since armies are legal, we feel that war is acceptable; in general, nobody feels that war is criminal or that accepting it is criminal attitude. In fact, we have been brainwashed. War is neither glamorous nor attractive. It is monstrous. Its very nature is one of tragedy and suffering.

War is like a fire in the human community, one whose fuel is living beings. I find this analogy especially appropriate and useful. Modern warfare waged primarily with different forms of fire, but we are so conditioned to see it as thrilling that we talk about this or that marvelous weapon as a remarkable piece of technology without remembering that, if it is actually used, it will burn living people. War also strongly resembles a fire in the way it spreads. If one area gets weak, the commanding officer sends in reinforcements. This is throwing live people onto a fire. But because we have been brainwashed to think this way, we do not consider the suffering of individual soldiers. No soldiers want to be wounded or die. None of his loved ones wants any harm to come to him. If one soldier is killed, or maimed for life, at least another five or ten people – his relatives and friends – suffer as well. We should all be horrified by the extent of this tragedy, but we are too confused.

Frankly as a child, I too was attracted to the military. Their uniform looked so smart and beautiful. But that is exactly how the seduction begins. Children starts playing games that will one day lead them in trouble. There are plenty of exciting games to play and costumes to wear other than those based on the killing of human beings. Again, if we as adults were not so fascinated by war, we would clearly see that to allow our children to become habituated to war games is extremely unfortunate. Some former soldiers have told me that when they shot their first person they felt uncomfortable but as they continued to kill it began to feel quite normal. In time, we can get used to anything.

It is not only during times of war that military establishments are destructive. By their very design, they were the single greatest violators of human rights, and it is the soldiers themselves who suffer most consistently from their abuse. After the officer in charge have given beautiful explanations about the importance of the army, its discipline and the need to conquer the enemy, the rights of the great mass of soldiers are most entirely taken away. They are then compelled to forfeit their individual will, and, in the end, to sacrifice their lives. Moreover, once an army has become a powerful force, there is every risk that it will destroy the happiness of its own country.

There are people with destructive intentions in every society, and the temptation to gain command over an organisation capable of fulfilling their desires can become overwhelming. But no matter how malevolent or evil are the many murderous dictators who can currently oppress their nations and cause international problems, it is obvious that they cannot harm others or destroy countless human lives if they don’t have a military organisation accepted and condoned by society. As long as there are powerful armies there will always be danger of dictatorship. If we really believe dictatorship to be a despicable and destructive form of government, then we must recognize that the existence of a powerful military establishment is one of its main causes.

Militarism is also very expensive. Pursuing peace through military strength places a tremendously wasteful burden on society. Governments spend vast sums on increasingly intricate weapons when, in fact, nobody really wants to use them. Not only money but also valuable energy and human intelligence are squandered, while all that increases is fear.

I want to make it clear, however, that although I am deeply opposed to war, I am not advocating appeasement. It is often necessary to take a strong stand to counter unjust aggression. For instance, it is plain to all of us that the Second World War was entirely justified. It “saved civilization” from the tyranny of Nazi Germany, as Winston Churchill so aptly put it. In my view, the Korean War was also just, since it gave South Korea the chance of gradually developing democracy. But we can only judge whether or not a conflict was vindicated on moral grounds with hindsight. For example, we can now see that during the Cold War, the principle of nuclear deterrence had a certain value. Nevertheless, it is very difficult to assess al such matters with any degree of accuracy. War is violence and violence is unpredictable. Therefore, it is better to avoid it if possible, and never to presume that we know beforehand whether the outcome of a particular war will be beneficial or not.

For instance, in the case of the Cold War, through deterrence may have helped promote stability, it did not create genuine peace. The last forty years in Europe have seen merely the absence of war, which has not been real peace but a facsimile founded dear. At best, building arms to maintain peace serves only as a temporary measure. As long as adversaries do not trust each other, any number of factors can upset the balance of power. Lasting peace can assure secured only on the basis of genuine trust.

Chinees toerisme in Tibet is culturele genocide

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Het toenemend aantal toeristen in Tibet levert de lokale bevolking nauwelijks winst op. Integendeel. Cultuur en eigenheid van het land en bevolking worden ernstig aangetast. Het Chinese overheidsbeleid trachten de economische groei van Tibet te versnellen. Dat tast echte het voortbestaan van de unieke Tibetaanse cultuur en identiteit aan. Een van de pijlers van die economische ontwikkeling is het toerisme.

Chinees toerisme Tibet, poseren voor cameraTerwijl de autoriteiten trots exponentiële groeicijfers verkondigen en Tibet in China aanprijzen als een ‘exotische bestemming met een mysterieuze cultuur in een spectaculair landschap’, worden de Tibetanen buitengesloten en wordt de controle over het Tibetaans boeddhisme in Tibet verder aangescherpt. China gebruikte de groeiende toeristenindustrie als een van de dekmantels voor toenemende repressie en marginalisering van de Tibetanen.

De opening van de spoorlijn naar Lhasa in 2006 zorgde voor een explosieve toename van het aantal Chinese migranten naar Tibet. In 2007 verder boden het aantal toeristen naar 4 miljoen. De massale protesten in 2008 riepen het toerisme naar de hoofdstad Lhasa tijdelijk een halt toe en het aantal liep met bijna de helft terug. Sindsdien vindt er met enorme overheidsuitgaven en campagnes weer een opleving plaats. Volgens het toerismebureau van de Tibetaanse autonome regio (TAR) was het aantal toeristen in 2010 6,9 miljoen en worden er in 2012 zelfs 10 miljoen verwacht. Nieuwe grote infrastructuurprojecten worden gerealiseerd om de groeiende stroom Chinese toeristen – en migranten – aan te voeren. Lhasa is via de spoorlijn met al zeven grote Chinese steden verbonden en er zijn vijf commerciële vliegvelden in Tibet.

Chinees toerisme Tibet, toeristenDe Chinese regering heeft omvangrijke plannen om de Tibetaanse cultuur en natuur te vercommercialiseren. Daar vallen pelgrims bestemmingen zoals de heilige berg Kailash en meren als Yamdrok Tso onder. In juli werd de bouw van een groot cultuurproject aangekondigd. De autoriteiten investeren drie miljard euro in het pretpark over de Tibetaanse cultuur in de buurt van Lhasa. Xinhua citeerde de onderburgemeester van Lhasa: ‘Het levend museumproject is opgezet om de toeristische naam van Tibet te verbeteren en het moet een mijlpaal zijn in de cultuurindustrie.’

Volgens het staatspersbureau moet het project binnen drie à vijf jaar voltooid zijn. Het thema is de Chinese prinses Wencheng, die in de zevende eeuw de Tibetaanse koning Songsten Gampo duwde. China baseert zijn aanspraken op Tibet op die verbintenis. Door een karikatuur van de Tibetaanse historie en cultuur te maken, probeert China de geschiedenis van Tibet te herschrijven en de Tibetaanse cultuur en identiteit te vervangen door een communistische versie.

Het Tibetaans boeddhisme is voor China een primair doelwit voor de commercialisering van de Tibetaanse cultuur. Waar eens honderden monniken op binnenplaatsen van kloosters debatteerden, staan nu souvenirkramen en kunnen toeristen in pseudo traditionele Tibetaanse dracht voor camera’s poseren. Even oude kloosters, zoals Samye en Tashilhunpo, hoe zijn van een boeddhistische studiecentra omgevormd tot commerciële ondernemingen.

Chinees toerisme in Tibet, LhasaHet aantal monniken en nonnen is drastisch teruggebracht en de traditionele leer wordt aangevuld met de communistische leer en propaganda. Chinezen verkleed als monniken brengen voor exorbitante prijzen Tibetaanse wierook, gebedsvlaggen en andere boeddhistische souvenirs aan de man. De bekende Tibetaanse schrijfster Woeser schreef in een blog dat buitenstaanders hierdoor een verkeerd beeld krijgen van het Tibetaans boeddhisme. ‘Nep boeddhisme heeft de kloosters geïnfiltreerd.’

Toerisme vormt voor de Chinese regering een belangrijke inkomstenbron. In de Tibetaanse autonome regio (TAR) waren de inkomsten uit toerisme in 2007 0.4 miljard euro. Naar verwachting is dat in 2012 zelfs € 1,23 miljard. Deze inkomsten zouden kunnen bijdragen aan opleidingen en werkgelegenheid voor Tibetanen. In de praktijk gebeurt dat niet en worden zij verder gemarginaliseerd. Zo worden de Tibetaanse gidsen vervangen door Chinese gidsen. Deze schotelen een Chinese versie van de cultuur voor, zodat dit Tibetanen niet langer rentmeesters zijn van hun eigen unieke cultuur. Ook taxichauffeurs en eigenaren van restaurants en hotels zijn vooral Chinese migranten.

Analisten melden dat een groot deel van de inkomsten uit toerisme de regio verlaat. De econoom Andrew Fischer, die gespecialiseerd is in China en Tibet, zei: “de meeste toeristen die de TAR bezoeken zijn Chinezen en zij verblijven meestal in Chinese hotels aan de westkant van Lhasa dicht bij een overvloedig aanbod van Chinese restaurants en entertainmentcentra. Het is waarschijnlijk dat bijna al deze inkomsten uit toerisme, die via dergelijke locaties binnenkomen, bijna net zo snel uit de provincie wegvloeien als ze binnenkomen.”

Chinees toerisme Tibet, treinverbindingenChinees toerisme Tibet, westerlingenToeristen uit het Westen en uit andere Aziatische landen dragen nauwelijks bij aan de groei en ze maken nog geen 10% uit van het totale aantal toeristen dat Tibet bezoekt. De regels om de TAR binnen te komen, worden steeds meer aangescherpt via ingewikkelde aanvraagprocedures. Toeristen mogen uitsluitend begeleid worden door gidsen die door de autoriteiten geautoriseerd zijn. Die beweren dat deze beperkingen slechts bedoeld zijn om buitenlandse toeristen te beschermen tegen mogelijke gevallen van “onrust”.

De achterliggende oorzaak is dat China weet dat in het verleden toeristen ooggetuige waren van mensenrechtenschendingen in Tibet en hierover berichtten. Regelmatig worden Tibetaanse gebieden afgesloten voor buitenlandse toeristen, zoals in de voor de Chinezen gevoelige maand maart, als de Tibetanen wereldwijd de volksopstand in Lhasa van 1959 herdenken en rondom andere politiek gevoelige perioden. Toch blijft het belangrijk dat toeristen Tibet bezoeken. Dan ziet de wereld, zoals ook de Dalai Lama stelt, met eigen ogen hoe China de mensenrechten in Tibet schendt.

Bron International Campaign for Tibet.

Wijs

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De mensen zijn bang voor de stilte

Hun zintuigen moeten voortdurend bevredigd worden

Hun angst neemt toe als de stilte hen beklemt

De mensen zijn bang voor de leegte

Hun zintuigen zoeken voortdurend naar vastigheid

Hun angst neemt toe als de leegte hen beklemt

Omarm de stilte

Hecht je niet aan al die indrukken

Word vrij

Zie de leegte van alle dingen en jezelf

Word wijs

Jampa Gyatso

 

Chinese Authorities Plan Major Reduction of Monastic Population at Larung Gar

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By Craig Lewis Buddhistdoor Global | The authorities in China’s southwestern Sichuan Province are reportedly planning a major reduction of the burgeoning monastic population at the famed Larung Gar Buddhist Academy in the Larung Valley near the town of Sertar, Garze Prefecture. The reported decision follows similar moves in 2001, when state authorities organized a mass eviction of residents from the institute, and late last year, when further evictions were accompanied by an order to reduce admissions to curb the rapid growth of the monastic population.


Situated in the traditional Tibetan region of Kham, Larung Gar Buddhist Academy was founded in 1980 by the highly respected teacher Khenpo Jigme Phuntsok (1933–2004), a lama of the Nyingma tradition, one of the four major schools of Tibetan Buddhism. With some estimates putting the population at as many as 40,000 monks and nuns, the institute is widely considered to be the largest center of Buddhist learning in the world.

“Last year, 600 members of this center were ordered to leave, and they returned to their hometowns. About 400 members aged 60 and older were also asked to leave, and they left as well,” an anonymous source told Radio Free Asia, a private, non-profit international broadcaster created by the US government. “This year, the authorities are talking about 1,200 members who will have to leave, and it is said that China has now issued a document saying that only 5,000 monks and nuns will be allowed to remain [at Larung Gar].”


Government officials were marking houses that obstructed the passage of firefighting vehicles or the construction of roads, according to the source, who added that dwellings targeted for demolition would be torn down by force if necessary. “About 60 to 70 per cent of the houses of monks and nuns are being marked for demolition,” the source said, noting that the order to reduce the number of residents at Larung Gar did not originate at the county level, “but comes from higher authorities,” with China’s president Xi Jinping taking a personal interest in the matter. (Radio Free Asia)

In 2001, government authorities had become unsettled by the rapid population growth at the institute. Alarmed by what they termed “splittist” activities, and particularly unnerved by its growing popularity among ordinary Han Chinese—at the time, Han Chinese at the academy numbered more than 1,000—the authorities sent in thousands of security personnel and laborers, who evicted all but 1,400 of the monastery’s 9,000 inhabitants and razed 2,400 dwellings. Many of the nuns and monks turned out from Larung Gar made their way southwest to the more remote Yarchen Gar monastic community, still largely hidden from the outside world by its geographical remoteness and political restrictions put in place by the government. Because of these restrictions, most of the monks and nuns at Yarchen Gar are not officially recognized and live in fear of eviction.

The site of the Larung Gar Buddhist Academy was chosen by Khenpo Jigme Phuntsok because of its historical connection to the Vajrayana tradition. It is said that His Holiness the first Dudjom Rinpoche, Dudjom Lingpa (1835–1904), stayed here with his 13 disciples. The institute was conceived as an independent center of study that would help revitalize the Dharma and revive the study and practice of Tibetan Buddhism following the devastating impact of China’s Cultural Revolution (1966–76), during which Tibetan Buddhism was suppressed and thousands of monasteries were destroyed. While the academy initially had fewer than 100 students, the monastic population grew rapidly in the years that followed.

The institute has played a key role in revitalizing the teachings of Tibetan Buddhism since China eased restrictions on religious practice in 1980, and has become renowned for the quality of both its religious and secular education. English, Chinese, and Tibetan languages and modern computer studies are taught alongside a traditional non-sectarian Buddhist curriculum. About 500 khenpos—holders of doctoral degrees in divinity—have studied at Larung Gar Buddhist Academy.