GENUINE freedom of religious　belief for all in Tibet began　with the democratic reform in 1959. Since then, Tibetans are entirely free　to believe, or not to believe in a religion.

Buddhists form the largest religious community in Tibet, but　there are also a number of Moslems.

As in the rest of the country, worshippers in Tibet carry on their　religious activities as usual. In　Lhasa, Buddhists, clergy and laymen, attend services, turn prayer wheels　and perform other devotions in the　many monasteries or along Bargor　street encircling the famous Jokhan　monastery. Living Buddhas and　lamas read from Buddhist scriptures　or expound Buddhist teachings in　the Daipung, Sera, Gandan and　Jokhan monasteries. At traditional　Buddhist festivals there are the usual　services and sermons.

The big monasteries today run 17　research courses, attended by some　2,000 lamas of various sects. In the　last five years, 33 have qualified for　the degree of geshi, the highest order　of theological accomplishment in　lamaism, and 11 others have been　sent to study at the China Buddhist　Theological Institute in Peking.

Under the dictatorship of the landowning aristocrats and high clerics　in the old feudal serf society, a　steady flow of lamas was ensured by a system whereby a family with　three sons had to send one to a　monastery. In addition, large numbers of people unable to pay land　rent or debts were compelled to　become virtual slaves of the monasteries. Of 301 lamas in a temple　of the Daipung monastery, for example, 281 had been forced to become lamas.

A monastery in former days exercised all the rights and privileges　of a manorial lord and carried on　trade and practised usury. Usurious　debts "owed" the Daipung monastery　by its 20,000 serfs, for instance, amounted to the fantastic amount of　140,000 tons of grain plus a sum　equivalent to 10 million yuan!

Democratic reform has done away　with the monasteries' feudal privileges, their system of oppression　and exploitation, and freed their　serfs and oppressed lamas. Monasteries are now run by committees　democratically elected by the monks　and nuns. Lamas, irrespective of　status, enjoy all the rights of citizens　guaranteed by the Constitution.

The policy of freedom of religious　belief as practised by the People's　Government follows the principle of　the integrity of state power and the separation of religion from the state. This means that the Government　fully respects and protects the people's freedom to believe or not to　believe, their freedom to believe in　any religion, their freedom to be converted and, if they so wish, to renounce belief.

In line with this policy, help is　given to monks and nuns who were　forced to assume religious duties in place of doing corvee in pre-democratic reform days, and who wish to leave and rejoin their families. They receive financial help　and are allotted a share of land, housing and means of production. Similarly, those who wish to stay on, and those who want to enter monasteries, are entirely free to do so.

The aged and infirm, ailing or disabled among monks and nuns, like　non-believers in need, are given　allowances and free medical attention. There is no discrimination.

The People's Government has assumed the responsibility to repair a　number of famous monasteries. The　Jokhan and Ramogia monasteries, the mosque in Lhasa and other religious institutions, damaged by the　rebels during their armed rebellion　of 1959, have been repaired by the　Government.

(This article appears page 29, No. 38, 1965)