Cagri Monastery

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