Nyingma Pa Monasteries

Muya Monastery is located in the Geri Ma Village of Tagong Town, the entire village and monastery are nestled at the foot of the Yala Snow Mountain, with abundant cattle and sheep, offering a picturesque and deeply imbued Tibetan cultural atmosphere.

It is an important temple of the Nyingma sect of Tibetan Buddhism.

The name “Muya” represents the ancient and historical Tibetan region, holding significant importance in both the Tubo Kingdom history and the “Epic of King Gesar.” The old translation for “Muya” was “Mi Yao.” Today, it serves as both the name of an ancient tribe and a regional designation.

This is perfectly exemplified in the Geri Ma Village. Here, the people are simple, tourists are few, and there is almost no commercialization. The few visitors that do come are quiet and mainly take photographs. The monks in the monastery move through the village seemingly unaffected by the gaze of outsiders.

Muya monastery of Tagong is divided into a complex of buildings including the Buddhist Institute, Lama Temple, Jomu Temple, and Tibetan Hospital. In the village, one can see the Jomu Temple and other buildings, while the main monastery building is situated on the mountain behind the village, offering a view of the Yala Snow Mountain.

The walls of the monastery are adorned with numerous plaques inscribed with the six-syllable mantra, creating a unique and densely packed visual spectacle. Below the plaques are golden prayer wheels, which are almost always being spun by local Tibetans and monks.

Looking out from Muya Monastery towards Geri Ma Village, the houses are more scattered and colorful. In front of the monastery, there is a huge Mani stone Piles, consisting of millions of stacked Mani stones.

The Mani pile is a unique form of Tibetan culture and a manifestation of the Tibetan people’s devotion to Buddhism. The characters and patterns inscribed on the Mani stones are derived from the six-syllable mantra found in Buddhist scriptures, serving as sacred objects for devout Buddhists.

Kunu Gonpa, also known as “Kunu Yontan Rinchen Phelgya Ling,” belongs to the Nyingma sect of Tibetan Buddhism.

The monastery follows the teachings and practice traditions of the Nyingma school. It emphasizes the practice of Dzogchen, the transmission of esoteric teachings, and the culture of terma (hidden treasures).

It was established around 1700 AD and is located in Chaya Village, Seka Township, Dawu (also “Tawu” or “Daofu”) County, approximately 85 kilometers away from the county town, and with altitude around 4700 meters above sea level on the south side of the top of the mountain. The monastery is accessible by road but does not have electricity.

In 1983, it was approved for opening by the People’s Government of Tawu (Daofu) County, Garze Tibetan Autonomous Prefecture.

In August 1996, it was officially registered in accordance with the “Regulations on the Management of Religious Activity Sites”.

Sangdak Monastery was built in 1782 AD and belongs to the Nyingma school of Tibetan Buddhism.

The monastery is situated in Yasuo Village, Tongxiao Township, Xinlong County, approximately 58 kilometers from the county seat. It is accessible by road and has electricity.

Brief

Located in Tongxiao Township, Xinlong County, Garzê Tibetan Autonomous Prefecture, Sichuan Province, the monastery is a branch of Katok Monastery’s lineage.

Later, the great rainbow body achievement master, Pema Dundul of Xinlong Garong Monastery (Kalzang Monastery), personally restored the monastery. He bestowed it with a pair of terma “conch shells” and again named it “Songao Sangdak Duga Choling,” meaning “Secret Mantra White Conch Meditation Forest,” commonly referred to as “Sangdak Monastery.” The monastery has a history of over 300 years.

Currently, the monastery is home to more than 70 monks.

Religious Ceremonies

• Summer: Guru Rinpoche’s Birthday Puja
• Winter: Subjugation Ritual (Dramatic Dharma Protector Ceremony)
• Vajrasattva Group Practice of One Hundred Million Recitations (lasting approximately 40 days)
• Tsok Offering Puja & Great Fire Puja for Liberation through Hearing (lasting approximately 30 days)

Do Gongma Monastery, also known as Dragkar Lhari Gonpa, is a Nyingma monastery of Tibetan Buddhism that is part of the Katok Monastery system in Dege County.

According to legend (although unverified by historical records), the monastery was founded by “Tsora” or “Chatong Dekyok” around 1840 or 1860. It originally served as a monastery for the “Nida Tribe” or the nine small tribes of “Shamopa.”

The monastery is located 31 kilometers north of Do Gongma Township in Banma County, Golog Tibetan Autonomous Prefecture, Qinghai Province, near the “Madan Nga Gorge” in present-day Do Gongma Township, right next to the roadside.

Brief History

Before 1958, the monastery had one prayer hall with three rooms, 22 monks’ quarters with 46 rooms, and housed 40 monks.

In 1958, the monastery was closed.

On August 22^nd, 1984, it was approved for reopening, with an authorized number of 20 monks.

Currently, the monastery has one prayer hall with six rooms, three prayer wheel halls with five rooms, and 28 monks’ quarters. There are 42 monks in total, and the living Buddhas include Chupei (Ala O’ang), Latsam (Gyome Dorje), Bansan (the monastery’s management committee director), and Labao.

The monastery occupies an area of 25 acres, and its management committee consists of five members.

Cagri Monastery, also known as “Jiangritang Monastery” and “Shamopa Cagri Doka Monastery,” is located in Jiangritang Township, southeast of Banma County, approximately 4 kilometers from the county town. The monastery is also referred to as “Drögong Gönpa” (“Drögong” being the name of the location).

In 1936, the monastery was rebuilt with funds jointly raised by Lama Cagri and Abbot A’duan from Katok Monastery.

It belongs to the Nyingma tradition of Tibetan Buddhism, and is part of the Katok Monastery system.

Structure

Cagri Monastery consists of three main parts: Drögong Gönpa, Doka Monastery, and the sky burial site.

At the center of the monastery is a small circular hill, known as the “Shining Iron Mountain,” which is famous in the Golok region and is a notable Nyingma monastery.

The monastery is divided into upper and lower sections. The upper monastery is situated on the northern hilltop and is primarily a retreat for nuns. It has two prayer halls, a Buddha hall, and over 100 monks’ quarters. The lower monastery, which is the

main part, is built around the small circular hill and includes a Dharma institute, a meditation institute, a great prayer hall, a medical institute, stupa towers, and monastic quarters.

The Dharma institute focuses on the study of the Five Great and Lesser Sciences, while the meditation institute practices tantric methods such as the “generation and completion stages” and the practice of “inner energy channels and points.”

The entire monastery covers an area of 200 acres. There are currently 76 monks, with two Living Buddhas: Menza (also the chairman of the monastery’s management committee) and Gaqu.

The prayer wheels around the monastery’s four-story tower are engraved with images of Buddha, representing a collection of Tibetan stone-carving art. The stone-carving plates of Buddhist scriptures housed in the monastery are also quite valuable.

Brief History

• In 1450 AD, “Dongtsa Gatsi” built a monastery on the small circular hill in Jiangritang, called “Shining Iron Mountain Monastery,” belonging to the Nyingma tradition.
• In 1749 AD, the monastery was destroyed in warfare.
• In 1760 AD, the monastery was rebuilt by Zhimai Khyungjong Gönpa in the “Changniha” area and was renamed “Jiangritang Kyoche Monastery,” becoming a branch of Katok Monastery.
• In 1936 AD, the original site was rebuilt by Lama Cagri Tsering Woser, and it was named “Shamopa Cagri Doka Monastery.” It became one of the oldest Katok monasteries in the Golok region and was renowned for having the largest number of stupas (“Ta-lin”, means forests of stupa) in the Qinghai region.

Before 1958, the monastery had 6 prayer halls with 84 rooms, 30 monks’ quarters with 90 rooms, and over 150 monks, led by the Living Buddha Lama Cagri.

In 1958, the monastery was closed.

In August 1984, it reopened, with 30 monks allowed. The monks and laypeople jointly funded the reconstruction of 3 prayer halls with 94 rooms, 116 small stupas, 8 large stupas, and 5 prayer wheel halls. There were also 73 monks’ quarters with 219 rooms.

On the top of the small circular hill, a four-story, multi-angled tower was built, covering an area of 112 square meters. The architectural style, combining Tibetan and Chinese elements, exudes a simple, weathered beauty.

Cagri’s Buddhist Theoretical Viewpoints

“Generation and Completion Stages”

“Generation and Completion Stages” are the core stages of practice in Tibetan Buddhist Tantra (Vajrayana). They are divided into two main parts: the Generation Stage and the Completion Stage. These two stages are key steps in achieving the

highest realization in Tantra, with the goal of attaining liberation and Buddhahood through specific visualization and meditative practices.

1. Generation Stage (Tibetan: kyerim)

• The Generation Stage involves the visualization and practice of gradually “generating” a complete form of a Buddha or deity, including the deity’s body, mind, wisdom, and powers. During this stage, practitioners visualize the deity (such as

Avalokiteshvara, Manjushri, Vajrapani, etc.) and unify with the deity, purifying their own body, speech, and mind.

• The goal of the Generation Stage is to help practitioners break free from worldly attachments and illusions, transforming their consciousness into the pure, flawless wisdom of a Buddha.

1. Completion Stage (Tibetan: dzogrim)

• The Completion Stage builds upon the Generation Stage by further cultivating the internal energy channels (winds), and “drops” of energy. Through specific yogic practices, the practitioner guides their inner energies, channels, and the “inner heat”

to elevate the consciousness to higher states of realization.

• The ultimate goal of the Completion Stage is the complete purification and realization of body and mind, allowing the practitioner to enter the state of the “Unborn Realm,” transcending samsara (the cycle of birth and death) and achieving the form

of the Sambhogakaya Buddha (the enjoyment body of Buddhahood).

In Summary:
The Generation Stage focuses on visualizing the Buddha or deity and purifying body, speech, and mind, while the Completion Stage involves cultivating internal energies to elevate consciousness and attain liberation. These two stages form an inseparable

whole in Tantric practice, and only by mastering both can practitioners move toward ultimate realization and Buddhahood.

Inner Channels, Winds, and Drops

“Inner Channels, Winds, and Drops” are important concepts in Tibetan Buddhist Tantra (Vajrayana), involving the body’s energy system and advanced meditative techniques. They refer to the energy channels (tsa), the vital energy (lung or wind),

and the concentrated energy points (tigle) within the practitioner’s body. These concepts are closely related to yogic practices, particularly in the Completion Stage of Tantra, where the activation of these internal energies helps to awaken consciousness and lead to liberation.

1. Inner Channels (Tibetan: tsa)

• Channels are the pathways through which energy flows within the body, similar to the concept of “meridians” in Chinese medicine or yoga. Tibetan Buddhism teaches that there are three main channels—the central channel, the left channel, and the right channel—along with numerous smaller ones. The central channel, located along the spine, is the most important, as it is the main conduit for both energy and consciousness.
• Practitioners use visualization and yogic exercises to guide the flow of energy into the central channel, thereby elevating consciousness and achieving higher states of realization.

2. Winds (Tibetan: lung)

• Winds or vital energy refers to the life force that flows through the body’s channels (similar to the concept of “qi” in Daoism or “prana” in Indian yoga). In Tibetan Buddhism, the flow of wind is closely connected to consciousness, and by controlling its movement, one can influence the mind.
• Through specialized breathing techniques and yogic practices, practitioners control the wind’s flow within the channels, helping to stabilize and raise their inner awareness.

3. Drops (Tibetan: tigle)

• Drops are points where energy gathers within the channels, representing subtle life force and concentrations of consciousness. These drops are typically located at specific points along the central channel, such as the heart, throat, and crown chakras.
• By visualization and meditation, the energy within these drops can be activated, enhancing inner wisdom and spiritual realization.

Practice and Significance

In the Completion Stage, practitioners manipulate the inner channels, winds, and drops to direct energy into the central channel. Through these practices, they gain control over the flow of energy, enabling their consciousness to break free from ordinary constraints. Ultimately, these methods lead to the purification of the mind and the achievement of the highest state of enlightenment.

In Summary:

• Inner Channels are the energy pathways, Winds are the energies flowing through these channels, and Drops are points where this energy condenses. Together, they form the core of the practitioner’s internal energy system. By controlling these elements, Tantric practitioners raise their consciousness and achieve liberation and enlightenment

Do Drubchen Gonpa is also known as “Drubchen Gonpa,” the full Tibetan name is “Tsangchen Ngodrub Palbar Ling,” which means “The Great Tsangchen, Glorious Land of Attainment.”

It belongs to the Nyingma school of Tibetan Buddhism, specifically a branch of the Longchen Nyingtik (Great Perfection) tradition. It is a subsidiary monastery of Shechen Monastery in Dege County.

Brief

The “Do” in Do Drubchen comes from the Do Valley where the monastery is located, and “Drubchen” in Tibetan means “great accomplished one.”

The monastery is located in the picturesque “Zhangqin Plain” of the Do Valley in Golog Prefecture, Qinghai Province, at the confluence of three counties. It is 70 km from the county seat of Sertar, 85 km from Banma County, and 83 km from Zamthang County.

Do Drubchen Gonpa has a significant influence in Banma County and ranks first in terms of the number of monks and the scale of construction.

It is the primary place of practice and residence for successive Do Drubchen Rinpoches and other great lineage masters, serving as a vital center for the study and practice of the Great Perfection teachings.

As the mother monastery of the “Longchen Nyingtik” tradition, Do Drubchen Gonpa has 35 affiliated monasteries spread across Tibet. Additionally, with the spread of the Longchen Nyingtik teachings, the tradition has also established several monasteries and centers in India, Nepal, Bhutan, and the United States.

The Origin of the “Drubchen”

There are various stories about the origin of the name “Drubchen,” with one common version being:

During a Mongol invasion of Tibet, the First Do Drubchen Rinpoche visited Samye Monastery for a pilgrimage. In the protector’s hall, he pointed at the statue of the protector deity Pehar and said, “If you cannot drive away the Mongol army, you are not a true protector of Buddhism.” The statue of Pehar lowered its head, acknowledging the command. Later, Rinpoche went to the top of Hepor Hill behind Samye Monastery to perform a smoke offering ritual. The smoke rose into the sky and transformed into the shape of a great Garuda, which then flew toward the Mongol army, driving them away. The First Do Drubchen Rinpoche was recognized as a great “Drubchen” or accomplished master due to his many miraculous displays in Tibet, and thus, the monastery was named after him.

Location

Do Drubchen Gonpa is located in the Zhangqin Plain of the Do Valley, a place of scenic beauty surrounded by mountains and rivers.

The majestic mountains to the east represent a white tiger standing tall; the flowing Do River to the south symbolizes the soaring green dragon; the white peaks to the west resemble a peacock displaying its feathers; and the northern mountain resembles a turtle, symbolizing the guardian turtle repelling evil.

The monastery is backed by the towering Nyenchen Tanglha mountain, which is shaped like Longchenpa, the great master, peacefully resting and embracing the monastery.

At nightfall, when looking up from the valley below, the North Star aligns perfectly with the peak of the mountain behind, shining brightly like a crown on the mountain’s summit.

The name “Zhangqin” comes from the shape of the land: “Zhang” refers to its resemblance to a large pan for roasting barley, and “Qin” means vast.

In the morning, looking down from the mountain, the morning clouds appear like fresh milk filling the pan.

From the residence of the Rinpoche, there is a small grassy area below called “Zhangqiong,” meaning “small pan for roasting barley,” corresponding to the larger “Zhangqin” above.

Overall, the terrain of Zhangqin resembles a large, nourishing vessel, making it a place where auspicious energy gathers.

Brief History

Do Drubchen Gonpa was first established in 1527 as a tent monastery belonging to the local Laja tribe. At that time, the monastery was called “De’u Chokyi Gonpa” and followed the Sakya school of Tibetan Buddhism.

Later, due to the Mongol invasion, most of the monks from “Chokyi Gonpa” moved to the Amdo region, and the remaining monks gradually became followers of the Nyingma school.

In 1810, the First Do Drubchen Rinpoche rebuilt the monastery upstream along the Do River and later moved it to Sêduozhiqian Yalong, renaming it “Bama Gotsang Zunkong Zhing.”

The Second Do Drubchen Rinpoche moved it to the present-day Zhangqin Plain but did not establish a new monastery there.

Finally, the Third Do Drubchen Rinpoche built the current monastery in 1880.

The monastery is known for its four great Khenpos (scholars): “Garwa Jumai Wose,” “Sêxi Oang,” “Ani Bama Danchok,” and “Lêxi Gensang Gongchok,” who were all well-known in the region.

The Third Do Drubchen Rinpoche had three recognized reincarnations, and among them, “Rinzin Garid Dorje” and “Thubten Chöling” established a monastic college.

Before 1958, the monastery had a two-story brick building, over 70 monastic residences with around 150 rooms, and a full range of facilities including assembly halls, monastic colleges, and meditation centers. There were nearly 400 monks, with over 100 being permanent residents.

In 1958, the monastery was closed.

It reopened in 1962 but was later damaged during the Cultural Revolution.

On March 16, 1981, it was officially reopened with an authorized number of 50 monks, though there were 71 in residence at the time.

Today, the monastery has two assembly halls with 24 rooms, 12 stupas, three prayer wheel halls with six rooms, 18 residences with 43 rooms, and more than 300 resident Rinpoches and monks.

The monastery has long upheld the tradition of retreat and practice. The monks, who strictly observe their vows, continue to hold bi-monthly vow recitations and an annual summer retreat, following the ancient Karmavācanā rites without interruption.

Every year, the monastery hosts several important Nyingtik tradition ceremonies, including the Great Illusory Net Ceremony, the Vajrakilaya Puja, and obstacle-clearing and aspiration prayers.

Longchen Nyingtik (The Great Perfection)

Longchen Nyingtik was discovered as a “terma” (hidden treasure) in the 18th century by the great tertön (treasure revealer) Jigme Lingpa, who was also known as “Holder of Fearless Realm.” This practice is part of the Great Perfection (Dzogchen) tradition, and Longchen Nyingtik is considered one of its most secret and supreme heart-essence teachings.

“Longchen” means the vast expanse of the Dharma realm, and “Nyingtik” means heart-essence. Longchen Nyingtik brings together the essence of earlier heart-essence teachings, elevating them to their highest form.

According to prophecies, Longchen Nyingtik is a teaching shared by King Trisong Detsen and his son, Muné Tsenpo.

Do Drubchen Rinpoche

Do Drubchen Rinpoche is the root teacher and holder of the Longchen Nyingtik Great Perfection teachings. Among Jigme Lingpa’s disciples, it was foretold by the dakinis (female wisdom beings) that Do Drubchen Rinpoche would become the heart son and holder of the lineage.

The First Do Drubchen Rinpoche was one of Jigme Lingpa’s main disciples. He was given the title “Dharma Holder,” signifying his position as the principal lineage holder and propagator of the Longchen Nyingtik tradition. This is why Do Drubchen Rinpoche is regarded as the most important teacher in the lineage, second only to Jigme Lingpa himself.

Do Drubchen Rinpoche is also recognized as the incarnation of Muné Tsenpo, the son of Tibetan King Trisong Detsen, as prophesied in the Longchen Nyingtik Prophecy Guide.