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Painting of Tibetan landscape.

Tibet is a region on the Tibetan Plateau in Asia. It is the traditional homeland of the Tibetan people as well as some other ethnic groupss such as Monpa, Qiang and Lhoba peoples and is now also inhabited by considerable numbers of Han Chinese and Hui people. Tibet is the highest region on Earth, with an average elevation of Template:Convert. The highest elevation in Tibet is Mount Everest, earth's highest mountain rising 8,848 m (29,029 ft) above sea level.


  • Just before we left Lhasa, I was told that the six border guards had been tried and sentenced in Lhasa's military court. The leader was to have his nose and both ears cut off. The man who fired the first shot was to lose both ears. A third man was to lose one ear, and the others were to get 50 lashes each. (...) Since the Tibetan Buddhists do not believe in capital punishment, mutilation is the stiffest sentence given in Tibet. But I felt that this punishment was too severe, so I asked if it could be lightened. My request was granted. The new sentences were: 200 lashes each for the leader and the man who fired the first shot, 50 lashes for the third man and 25 each for the other.
  • The purpose of this school was not . . . the study of the great Indian treatises . . . but the development of Nyingma monasticism in Kham, a particularly important task at that time. Up to then, the Nyingma tradition had mostly relied on non-ordained tantric practitioners to transmit its teachings through authorized lineages. The move toward monasticism changed this situation, putting a greater emphasis on the respect of exoteric moral norms of behavior as a sign of spiritual authority. This move participated in the logic animating the nonsectarian movement, the revitalization of non-Geluk traditions so that they could compete with the dominant Geluk school. Since the Geluk hegemony was based on a widespread monastic practice, it was important for the other schools to develop their own monasticism to rival the dominant Geluk tradition. This seems to have been one the goals of Zhanphan Thaye in creating the Dzokchen commentarial school. . . .A further and equally important step was taken a few decades later with the transformation by [Khenpo] Zhenga of this institution into a center devoted to the study of the exoteric tradition. This step was decisive in creating a scholastic model that could provide an alternative to the dominant model of the Geluk seats and could train scholars who could hold their own against the intellectual firing power of Geluk scholars.
For Zhenga and his followers, the way to return to this past was the exegetical study of commentaries, the proper object of scholarship. By downplaying the role of debate emphasized by the Geluk monastic seats and stressing exegetical skills, they accentuated the differences between these two traditions and provided a clear articulation of a non-Geluk scholastic tradition. In this way, they started the process of reversal of the damage inflicted on the non-Geluk scholarly traditions and created an alternative to the dominance of Geluk scholasticism, which had often tended to present itself in Tibet as the sole inheritor and legitimate interpreter of the classical Indian Buddhist tradition.
  • Georges Dreyfus "Where do Commentarial Schools come from? Reflections on the History of Tibetan Scholasticism" Journal of the International Association of Buddhist Studies Vol. 28, Nr 2 2006. pgs 273-297
  • [A]t least in Eastern Tibet, there existed during and after the time of Lha-tho-tho-ri [Fl.173(?)-300(?) CE] a solid knowledge of Buddhism and that the upper classes of the people were faithfully devoted to it. But the border regions in the north and west probably had also come into contact with Buddhism long before the time of Srong-btsan-sgam-po. Buddhist teachings reached China via a route along the western and northern borders of the Tibetan culture and language zone; the same route was travelled by Indian Pandits and Chinese pilgrims in their endeavour to bring this Indian religion to China. There used to be contacts with the Tibetan population in these border regions. It is possible that the knowledge gained from these encounters was spread by merchants over large areas of Tibet. Thus, when Srong-btsan-sgam-po succeeded to the throne of Tibet in the year 627, the country was ready for a systematic missionary drive under royal patronage.
    • Eva M. Dargyay (author) & Wayman, Alex (editor)(1998). The Rise of Esoteric Buddhism in Tibet. Second revised edition, reprint. Delhi, India: Motilal Banarsidass Publishers Pvt Ltd. Buddhist Tradition Series Vol.32. ISBN 81-208-1579-3 (paper) p.5
  • Since it was invaded by China in the fifties, Tibet suffers one of the most brutal religious persecutions of the century. The 7000 monks who 40 years ago housed the monastery of Drepung, today there are just 500.
  • In Tibet, where they say there are no limits to the past and future secrets [...].
  • The Tibetans believe that it is not prudent to sleep with the light of day, as the demons of the day they can take over the sleepers. [...] No one escapes the rule, and even the dying have to stay awake as long as possible, so that they can recognize the correct path to take through the border territories to the other world.
The 108 is a sacred number in Tibet and ladies who had hair so abundant that they can be divided into such number of braids were considered fortunatissime.
Tibet was a theocratic country. We not wanted at all the "progress" of the other parts of the world; we just wanted to be able to meditate in peace and transcend the limitations of the flesh. Our sages had realized long ago that the West craved the wealth of Tibet and they knew that the coming of the foreigners meant the end of serenity. The current communist invasion of Tibet has demonstrated how they were right.
The wars in Tibet can be compared to a game of chess. If the king is eliminated, the game is won.
In Tibet, the animals are not pampered or enslaved; are creatures that need to serve a useful purpose, creatures having their rights, just as human beings.
In Tibet everything is decided by astrology, from the purchase of a yak to the careers of individuals.
In Tibet they are given to each two names, and the first is that of the day of the week you were born. I was born into the world on a Tuesday, so Tuesday was my first name.
We Tibetans are firmly convinced that the entire fate of individuals is written on his palm.

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