the history of buddhism among the mongols 425
engage in the discovery of his reincarnation. Yet, there is a seventh
lCang-skya Qututu. He is a young aqar Mongol who, after eeing
to India, presently studies in the ’Bras-spungs monastery in Mundgod
in Southern India, where he is, naturally, a disciple of the “Mongolian”
sGo-mang sub-branch.
The Northern Mongolian rJe-btsun-dam-pa Qututu has been res-
surrected. The party decree of 1929, which prohibited the appointment
of the rJe-btsun-dam-pa and of all other Qubilans, had no positive
effect. The eighth Boda Lama reincarnated as the ninth rJe-btsun-dam-
pa Qututu bSod-nams-dar-rgyas in 1932 in Lhasa. Presently, he lives
as a Tibetan refugee in Dharamsala in North India, the seat of the
fourteenth Dalai Lama, who, in 1991, con rmed his reincarnation.^193
The prospects of the Boda Lama to resume his former function in
Mongolia, however, are not hopeful. When, in 1999, he succeeded in
obtaining a visa for Mongolia, he was joyfully received by his not too
numerous adherents, and he could even travel to Erdeni Úoo. Yet, he did
not receive of cial recognition. Within the scope of religious freedom,
Buddhism has enjoyed constitutional rights since 1992.^194 However,
the Boda Lama’s return to political and social supremacy is desired
by almost no one. Yet, Buddhism remains the religion of the Mon-
gols. Since 1990, also in Northern Mongolia, monasteries have been
restored and new ones built. Many former monks have again become
Lamas, and many young men have become clergymen. Also the Red
Doctrine has been reborn and can no longer be kept on a leash by their
adversaries, the “Yellow Hats”. Contrary to what might be expected,
the “Red Hats” do not call themselves Sa-skya-pa or Karma-pa, but
rNying-ma-pa. Thus, they profess to belong to the oldest of the four
great Tibetan schools. It is noteworthy that also many women have
taken the religious vow and have founded monasteries that, mainly,
belong to the “Red Hats” school.
- Outlook
Whether or not the many monasteries and the many Lamas denote a
renaissance of Buddhism is a moot question. It is sure, however, that
the situation in the present-day state of Mongolia is better than in the
(^193) Bilgijn zul 1999, p. 3.
(^194) Mongol ulsyn ündsën chuul’ 1992, p. 5 (I, Article 9).