Tibetan Trekking Travel Co

Tibet tour operator

Blog

Chakra Monastery

by Leave a Comment

Also known as Ewam Monastery (E waM Gonpa) or Yanweng Monastery (Yan weng Gonpa), Chakra Monastery belongs to the Nyingma tradition of Tibetan Buddhism. It was founded by Tse Sa Lama – Sherab Gyatso between approximately 1187 and 1200 CE.

The name of the monastery originates from the phrase “gnam la e dang sa la waM yig tshang ba’i gnas.” Currently, the monastery houses around 90 resident monks and student monks.

It is located in the southern part of Dege County, near the Jinsha River — the natural boundary with the Tibet Autonomous Region — nestled in a mountain hollow close to the summit. It is about 35 kilometers from the county seat of Dege and is accessible by road and connected to electricity.

Chakra Monastery is an important Nyingma monastery in the Kham region and serves as a branch of the renowned Pelyul Monastery located in Baiyu County.

In summer, the area is lush with green grass and blooming flowers, offering breathtaking scenery and a serene environment. It is a sacred site for the practice of Dzogchen and Vajrayana teachings, making it not only a spiritual center for the study of both exoteric and esoteric Buddhism but also a wonderful destination for sightseeing and tourism.

Chakra-chorten
Chakra-hall-top
Chakra-lions
Chakra-Mahakala
Chakra-mainhall
mantra
pagodas
pilgrim
Chakra-prayer-flags
Chakra-protector
Chakra-retreat
Chakra-rooftop
sutra-hall
tantra-hall

Chakra Legend of the Monastery’s Founding

Over 900 years ago, the Venerable Sherab Gyatso received teachings and engaged in spiritual practice under the guidance of the Venerable Tangpa Deshe, the founder of Kathok Monastery. Through his dedication, Sherab Gyatso attained both “common” and “uncommon” realizations and became one of Tangpa Deshe’s five principal disciples.

Tangpa Deshe once said to Sherab Gyatso:
“Now is the time for you to benefit sentient beings and spread the Dharma. You should go toward the direction of Dege. When you see a Dharma wheel appear in the sky with the syllable ‘E’ at its center, and on the ground an eight-petaled lotus with the syllable ‘waM’ appearing in its heart — and when these two merge together in the sky — that is the place where you are destined to build a monastery and propagate the Dharma.”

After a long and arduous journey, Sherab Gyatso arrived at a place where the surrounding peaks resembled the Eight Auspicious Symbols, the forests were lush, the springs were crystal clear, and birds gathered in harmony. At that moment, the vision described by Tangpa Deshe appeared in the sky.

Recognizing this as the destined site, Sherab Gyatso established Ewam Monastery (Chakra Monastery) there. The location is also believed to be the sacred mountain of the Dharma protector Dangjin Dorje Lingpa.

Dangjin Dorje Lingpa is considered one of the most powerful protectors within the Dzogchen tradition. For generations, the local people have passed down stories of the miraculous power of the protectors associated with Ewam Monastery.

Chakra Development and Lineage

Throughout its history, Ewam Monastery experienced both periods of prosperity and decline. After flourishing for a time, the monastery fell into decline, with the number of monks dwindling. It was during this period that a great figure emerged — Master Dangchin Jangchok. He studied at Palyul Monastery under the great tertön Gotsang Sherab, receiving the complete lineage of Palyul. He then revitalized Ewam Monastery, which from that point onward became an important branch of Palyul Monastery.

Historically, Ewam Monastery had five main assembly halls and was home to over a hundred resident high lamas. Countless accomplished masters emerged from here, including many who achieved the rainbow body. Among them were thirteen renowned masters such as Shiré Gyatso, Onchin Dorje, Zatsa Lama, Chipoma Gyentsen, and Tangpa Jangde.

It is said that every morning, these thirteen great masters would fly across the Jinsha River to practice on a sacred mountain in Tibet, returning to Ewam Monastery in the evening. Since local villagers did not have timekeeping tools at that time, they would wait to see the high lamas fly back before going home to prepare dinner.

The relic stupas of these thirteen great masters were preserved at Ewam Monastery, two of which were corporeal (containing their physical remains). Sadly, all of them were destroyed during the Cultural Revolution in the 1960s.

During that turbulent period, Ewam Monastery suffered extensive damage. Many high lamas were expelled and forced to take refuge in the mountains, where they could only practice the Dharma in secret at home.

Once religious freedom was restored, these high lamas returned to Ewam Monastery. Under the leadership of Pema Jangyong and Khenpo Pani Dorje, they began teaching the Dharma again amidst the ruins, gradually training new monks and rebuilding the monastery.

In 1994, Zewang Rinpoche, at the age of 21, completed his studies at Palyul Monastery. He was recognized by Penor Rinpoche as the reincarnation of Chiwong Tulku. Upon returning to Ewam Monastery, he was enthroned in a ceremony led by Tutsong Rinpoche. Taking charge of the monastery’s restoration, Zewang Rinpoche led the monks and devotees in tremendous efforts to rebuild.

They reconstructed the mountain paths connecting the monastery to surrounding villages, built the main assembly hall and auspicious stupas, crafted new statues, painted thangkas, and established a retreat center. There, monks began undertaking the traditional “three years, three months, and three days” retreat, as well as shorter intensive retreats.

To ensure younger monks received a proper education, Zewang Rinpoche also founded the Ewam Monastic Institute, inviting qualified teachers to provide systematic education for the young monastics.

In daily life, monks at Ewam Monastery gather in the main hall each morning and evening for prayer sessions and also recite scriptures in the protector shrine.

The protector shrine of Ewam Monastery houses deities such as Gambo Mani, Egang Zade, Tangje Lepa, Rehula, Nine Ma, Bobo Dorje Yane, mountain protectors, and wealth deities.

About ten monks are designated to perform daily rituals — in the mornings, they offer fire pujas and chant prayers for the Wealth Deity, Tara, Long Life, and Auspiciousness; in the afternoons, they recite protector prayers. These rituals are dedicated to the peace and prosperity of the nation, favorable weather, and the well-being of all. They also offer blessings to the lay supporters who contributed to rebuilding the monastery, praying for their success, peace, and good fortune in all endeavors.

Bantsang Gonpa

by Leave a Comment

Bantsang Gonpa, also known as Nedong Bantsang Monastery, is a Tibetan Buddhist monastery with a profound historical and religious heritage. Its full Tibetan name is Thubtan Sherabshadru Phelgyaling. Established around the year 1350 AD, the monastery belongs to the Kagyu school and was once one of the important monasteries of the Phagdru Kagyu tradition.

Located in Zêtang Town, Nedong District, in the Shannan (Lhoka) Prefecture of the Tibet Autonomous Region, Bantsang Gonpa sits on the slopes of the right side of Zêtang Mountain. Nestled within the breathtaking landscapes of southern Tibet, it stands as a testament to the resilience and revival of Tibetan culture and spirituality.

Buddha of infinite light
Bantsang-assembly-hall
Bantsang-doorknob
Bantsang-main-building
main hall door
Padmasambhava
Sakyamuni
Trisong-Detsan
Bantsang-yard

Historical Evolution and Sectarian Lineage

The establishment of Bantsang Gonpa dates back to the mid-14th century when it belonged to the important branch of the Kagyu school known as Phagdru Kagyu. Derived from the larger Kagyu tradition of Tibetan Buddhism, the Phagdru Kagyu school held a significant place in Tibetan history, ruling Tibet for more than two centuries during the late Yuan and early Ming dynasties. During this period, Bantsang Gonpa underwent continuous expansion, eventually developing into a monastic complex consisting of thirteen chapels, serving as a major center for religious practice and pilgrimage for local devotees.

As history unfolded, Bantsang Gonpa later became affiliated with Kuntsang Tse, under which it remained an important monastery. At its peak, the monastery housed approximately seventy monks and enshrined a vast collection of precious gold, silver, and bronze Buddha statues. Among its most revered relics was the stupa of the seventh reincarnation of Yarje Orgyen Lingpa. Yarje Orgyen Lingpa was a highly influential figure in Tibetan Buddhist history, and his reincarnation lineage and spiritual attainments solidified Bantsang Gonpa’s status as a key religious center for Buddhist followers in southern Tibet.

However, the monastery’s history has not been without hardships. The Cultural Revolution of the 1960s dealt a devastating blow to this ancient temple. During this period of turmoil, nearly all of its structures were destroyed—the thirteen chapels were reduced to rubble, and most of its treasured gold, silver, and bronze Buddhist statues, along with other sacred artifacts, were either damaged or looted. The revered stupa of Yarje Orgyen Lingpa was also lost to the destruction. This catastrophe not only obliterated the material foundation of the monastery but also severed its religious continuity, scattering its monks and leaving the monastery abandoned. Once a glorious religious sanctuary, Bantsang Gonpa was reduced to ruins.

Reconstruction and Revival

In the 1980s, with the adjustment of national religious policies, Bantsang Gonpa was given the opportunity for rebirth. Reconstruction efforts gradually took shape, supported by the local government’s renewed religious policies. Former monks of the monastery took the initiative to organize and lead the rebuilding process. This endeavor was immensely challenging, as they faced severe shortages of resources. However, with unwavering faith and dedication to their traditions, they overcame numerous obstacles, raising funds under difficult conditions and painstakingly restoring the destroyed chapels and monastic structures.

After years of effort, Bantsang Gonpa gradually regained some of its former splendor. Although it has not been possible to fully restore its original scale or recover its lost relics, the rebuilt monastery has once again become home to returning monks, and the sound of Buddhist chants resonates once more. Today, it serves as a vital center for Kagyu practitioners in the region, preserving its ancient religious traditions and standing as a symbol of cultural and spiritual revival in southern Tibet.

Geographical Setting and Cultural Significance

Zêtang Town, where Bantsang Gonpa is located, is regarded as one of the cradles of Tibetan culture and is among the oldest towns in Tibet. Not only is it a cultural and historical center of the Yarlung Tsangpo River civilization, but it also played a pivotal role in the early history and religious development of the Tibetan people. Nestled against the mountains, the monastery is surrounded by a serene and solemn environment, providing an ideal atmosphere for monastic practice.

The history of Bantsang Gonpa not only embodies the religious traditions of the Phagdru Kagyu school but also bears witness to several key historical transitions in Tibet. Its revival represents more than just a resurgence of religious belief—it is also a part of Tibet’s broader cultural renaissance, allowing this once-glorious monastery to once again serve as a spiritual sanctuary for devoted followers.

Throughout history, the fate of Bantsang Gonpa reflects the turbulent journey of Tibetan Buddhism in modern times. More than just an important Kagyu establishment, it is a vital part of Tibetan religious and cultural heritage, symbolizing the Tibetan people’s steadfast faith and commitment to preserving their traditions.

Although the monastery’s reconstruction has not fully restored its former material grandeur, its spiritual essence endures. During religious festivals, devotees from far and wide gather here to offer incense, listen to scriptures, and reconnect with their faith, making the monastery a renewed bridge between people and their spiritual beliefs.

Today, as society evolves and religious faith experiences a revival, Bantsang Gonpa stands resilient on the slopes of Zêtang Mountain, having risen from past hardships to regain its vitality. Once again, it serves as a sacred site for spiritual practice and pilgrimage, showcasing the profound religious and cultural legacy of Tibet to the world.

Ngacho Monastery

by Leave a Comment

Ngacho Monastery, also known as “Nedong Gonpa,” “Acho Dratsang,” “Ngacho Dratsang,” or “Tsetang Gonpa,”

It is located in Tsetang Town, Nedong District, Shannan City, Tibet Autonomous Region, on the southern bank of the Yarlung Tsangpo River, atop Tsetang Mountain.

It was founded in 1351 AD by the Pakmodrupa Kagyu master, Situ Yangchu Gyaltshan. The monastery belongs to the (Pakdru) Kagyu school of Tibetan Buddhism and includes a monastic college (shedra) where monks study exoteric Buddhist scriptures. It served as the late-period main monastery of the Pakdru Kagyu tradition.

11 faced Avalokitasvara
Ngacho-and-Tsetang-town
Ngacho-Butter-flower
Ngacho-front-door
Ngacho-Heavenly-kings
Ngacho-Mahakala
Ngacho-mainhall
Ngacho-Monastery-Yard
Ngacho-Namth-se
renpoche-seat
Ngacho-Shrine
Ngacho-sutra-hall
tantra-hall-painting
Yamantaka

Introduction

The early main monastery of the Pakdru Kagyu school was Dansatil Monastery.

In 1351 AD, Yangchu Gyaltshan established Ngacho Monastery, primarily focusing on teaching Exoteric Buddhist scriptures. The monastery’s abbot was appointed by the head of the Pakdru ruling group. Together with Densatil Monastery, it was one of the two major monasteries of the Pakdru Kagyu school, both transmitting the teachings of the tradition. However, Densatil Monastery specialized in the practice of tantric Buddhism (esoteric teachings).

Later, the Pakmodrupa school shifted its focus toward exoteric Buddhism, leading to Ngacho Monastery gradually surpassing Dansatil Monastery in prominence. As its reputation grew, it attracted a large number of monks seeking Buddhist teachings, reaching a period of great prosperity. Before the rise of the Gelug school, Ngacho Monastery was one of the most renowned monasteries in Tibet.

Great Situ (Taisitu)

The title “Great Situ” was originally an official position in ancient China, first appearing during the Western Zhou Dynasty (circa 1046 BCE–771 BCE), responsible for managing taxation affairs. The title was later adopted by the Yuan Dynasty and conferred upon the spiritual lineage holders of the Drukpa Kagyu school of Tibetan Buddhism. Over time, “Great Situ” became a recognized line of reincarnated masters (tulkus) within the Kagyu tradition. According to legend, the Situ Rinpoche is an emanation of Maitreya Bodhisattva, with his main monastery being Palpung Monastery.

Namgyal Serkhang

by Leave a Comment

Namgyal Serkhang Monastery was founded in 1271 AD and is an important and historically significant monastery of the Sakya tradition of Tibetan Buddhism. It holds a prominent place in the history of the Sakya school’s development.

The monastery is located in Liuwu Township, Doilungdêqên District, Lhasa City, Tibet Autonomous Region. Surrounded by mountains and stunning natural scenery, it resembles a hidden paradise, secluded from the world.

4-face-Mahakala
11-faced-Avalokiteśvara
Namgyal-Amitabha
Six Paths of Reincarnation Diagram
Dorje-Sempa
Namgyal-Dragpa-Gyaltsan
Namgyal-Padmasambhava
Mahakala-Panjaranathah
Namgyal-Phagspa
Renqin-Dawa
Namgyal-Sakyamuni
Namgyal-Sakyamuni-buddha
Namgyal-Tara
Namgyal-Vaisravana
Suparikirtita-Namasri
Vajra-holding-Buddha

Namgyal Serkhang Monastery is backed by Yellow Jambhala Mountain, a sacred site revered by devotees for its association with wealth and prosperity. The monastery’s tranquil surroundings, lush greenery, and vibrant flowers create an atmosphere of serenity and harmony.

Since its establishment, the monastery has nurtured numerous eminent lamas and scholars, making significant contributions to the propagation and preservation of the Sakya tradition.

However, during the Cultural Revolution of the 1950s–60s, Namgyal Serkhang Monastery suffered severe destruction, with its buildings completely reduced to ruins, leaving behind nothing of its former glory.

Despite this, the power of faith never faded. In 1982, with deep devotion, local believers and monks began the reconstruction of the monastery on its original site. Like a phoenix rising from the ashes, Namgyal Serkhang was gradually revived.

This reconstruction was not merely a restoration of historical ruins but also a continuation of faith and culture. Although the monastery has not fully regained its former grandeur, it remains a spiritual sanctuary for local devotees.

Entering the 21st century, further efforts were made to restore and develop the monastery.

By 2008, under the leadership of Khenpo Gunga Sonam Rinpoche, whose profound compassion and tireless dedication inspired many, the monastery saw significant improvements in the living conditions of its monks. His benevolent efforts allowed the monastic community to practice with greater peace of mind and infused Namgyal Serkhang with renewed vitality, ensuring the continued transmission of Buddhist wisdom and compassion in the modern era.

Though it no longer enjoys the flourishing prominence of the past and remains far from the bustling crowds of tourists, Namgyal Serkhang Monastery is still a sacred place in the hearts of local devotees. Its serene environment and profound historical legacy make it uniquely captivating.

Today, 18 monks reside in the monastery, dedicating themselves to continuous practice and upholding the teachings of the Sakya school, preserving this sacred space of meditation and study.

Namgyal Serkhang Monastery not only bears the weight of history but also stands as a testament to the resilience of the Dharma through turbulent times. Its revival symbolizes the enduring power of Tibetan Buddhist faith, serving as a spiritual bridge between the past and the future, safeguarding this land of peace and purity.

Dechen Chokhor

by Leave a Comment

Dechen Chokhor Monastery is a historic Tibetan Buddhist monastery of the Drukpa Kagyu school, located in Gonggar County, southern Tibet. It was founded in the late 16th century (around 1590 AD) by the First Dechen Yongdzin·Ngawang Zangpo, and has a history spanning over four centuries.

This monastery holds profound religious significance and is closely intertwined with the historical transformations of the Gonggar region, witnessing the rise and fall of Tibetan local Phagmodrupa regime.

2-armed-Mahakala
buddha-statue
Chokhor-butter-flower
chokyong
Dharmapala
Hevajra
Mahakala
Chokhor-main-building
Chokhor-main-hall
Chokhor-Mural
Chokhor-prayer-flag
protector
Chokhor-sutra-hall
Chokhor-tantra-hall
Dechen-Chokhor-front

Location – a Strategic and Historical Site

The monastery is situated in a unique geographical location, originally serving as the seat of “Gonggar Dzong.”

Gonggar Dzong was first established in the late Yuan (1271-1368 AD) and early Ming dynasties (1368-1644 AD) as a crucial stronghold during the rule of the Phagmodrupa regime of the Kagyu school.

Perched on a hillside, Dechen Chokhor Monastery enjoys a strategically advantageous position, making it easy to defend and difficult to attack, embodying the characteristics of a military stronghold.

In the 17th century, after the Third Dalai Lama came to power, the administrative center of Gonggar Dzong was moved from the site of Dechen Chokhor Monastery to the mountaintop of Gonggar Xuecun. However, the monastery continued to function as an important religious center for the Drukpa Kagyu tradition.

The old Gonggar Dzong fortress was a classic military structure, with its main building rising five stories high. The upper section consisted of a watchtower, while the lower section featured hidden fortifications. The outer walls were lined with gun ports and arrow slits for defense, and secret tunnels within the building led directly to the river for water access.

Established in the mid-14th century, this fortress remained the highest governing institution of Gonggar until its dissolution in 1959.

Its Role in Tibetan Political History

According to A Brief History of the Tibetans, by the mid-16th century, internal power struggles within the Phagmodrupa regime led to the formation of two political centers, controlled by two brothers—one in Gonggar and the other in Densatil Monastery. As a result, Dechen Chokhor Monastery became an important symbol of political influence in the Gonggar region.

Through this historical context, Dechen Chokhor Monastery has borne witness to the shifts in Tibetan local governance while preserving a wealth of valuable cultural relics.

Cultural and Historical Artifacts

According to elderly monks of the monastery, as late as the early 1990s, Dechen Chokhor Monastery still housed precious artifacts bestowed by Ming emperors upon the Phagmodrupa royal family. These included a gilded saddle and the ceremonial sword of King Naiche, underscoring the monastery’s historical prominence and reflecting the intricate relationship between the central imperial government and Tibet’s local rulers.

The Impact of Modern Political Changes

After 1959, the Gonggar Dzong government was abolished, and the newly established Gonggar County initially set up its administrative center in Gonggar Xuecun before relocating to Jixiong in April 1962.

During the Cultural Revolution, the fortress structures of the former Gonggar Dzong were destroyed, leaving only ruins that now stand as silent witnesses to Gonggar’s history.

A Living Religious and Cultural Heritage

Despite the passage of time and historical upheavals, Dechen Chokhor Monastery continues to preserve its unique religious atmosphere and historical significance.

As an important monastery of the Drukpa Kagyu school, it remains not only a center of faith for Buddhist practitioners but also a cultural heritage site that reflects the political transformations of Tibet’s local governance.

Dongthog Gonpa

by Leave a Comment

Dongthog Gonpa, a millennium-old sanctuary of the Sakya tradition of Tibetan Buddhism

Dongthog Gonpa, officially named “Dongthog Kyeden Puntsok Ling,” is a historic Sakya monastery in Tibetan Buddhism. Founded in 1587 AD, it is located in Dongthog Village, Gyala Township, Garze County, within the Garze Tibetan Autonomous Prefecture of Sichuan Province. Just 3 kilometers from the county seat, the monastery enjoys convenient access to modern infrastructure, including roads and electricity, facilitating both its daily operations and the pilgrimage of devotees.

Dongthog-chorten
Dongthog-Gesar-king
Dongthog-Gonma-Trichen
Dongthog-horn
Dongthog-Mahakala
Dongthog-mainhall
Dongthog-mainhall-inside
Dongthog-Monks'quarters
Dongthog-Sakya-Dharma-king
Dongthog-Sakyamuni
Dongthog-statues
Dongthog-Vaisravana

History and Lineage

Dongthog Gonpa was founded by the great master Wenbo Senglong Sengge. Since its establishment, it has been an important monastic center for the Sakya lineage in the Kham region. The Wenbo family played a crucial role in the monastery’s development, with successive generations serving as its head lamas for nearly a century, ensuring the continuity of its teachings and the prosperity of the monastic community.

Nestled in Dongthog Village, the monastery is surrounded by mountains and rivers, blending harmoniously with the natural landscape. This serene setting aligns with traditional Tibetan Buddhist monastery architecture and provides an ideal environment for spiritual cultivation.

The Sakya tradition, renowned for its “Five Founding Masters” lineage and the profound Path and Its Fruit (Lamdré) teachings, places great emphasis on the study of scriptures and esoteric practice. As a Sakya monastery, Dongthog Gonpa has upheld this tradition for centuries, making significant contributions to the preservation and transmission of Tibetan Buddhist culture.

Throughout its history, the monastery’s esteemed masters have not only dedicated themselves to spreading the Dharma but have also played influential roles in local society, serving as spiritual guides for generations of faithful followers.

Present and Future Development

Today, Dongthog Gonpa is led by Achok Rinpoche, under whose guidance a monastic community of 96 lamas diligently adheres to their vows and engages in deep spiritual practice, continuing the Sakya lineage. With a commitment to spreading the Dharma and benefiting sentient beings, the monastery has established the Sakya Buddhist Academy, aiming to train future generations of Buddhist scholars and practitioners to ensure the continuity of the lineage.

Achok Rinpoche, as the monastery’s leader, embodies profound Buddhist wisdom and great compassion, guiding the monks in their studies, meditation, and esoteric practices. Though modest in size, the monastic community upholds strict discipline and unwavering devotion, making it a central pillar of the local Buddhist community.

On significant religious occasions and festivals, villagers and devotees from surrounding areas gather at the monastery to offer prayers and participate in sacred ceremonies, making Dongthog Gonpa a vital spiritual bridge connecting faith and local culture.

The monastery enshrines sacred images of revered Sakya masters and houses a vast collection of important Buddhist scriptures and thangkas (Tibetan scroll paintings). Its architectural style reflects the grandeur and solemnity of traditional Sakya monasteries. Regular Dharma assemblies and religious ceremonies attract devotees from near and far, seeking blessings and teachings.

A Center of Culture and Faith

Dongthog Gonpa is not only a center for spiritual practice but also an integral part of the local Tibetan cultural heritage. Every year, the monastery hosts a variety of religious events, including commemorative ceremonies for the Sakya Trizin (Sakya throne holder), tantric empowerment rituals, and monastic debate gatherings, drawing both monastic and lay practitioners from across the region.

In addition to their dedication to Buddhist studies, the monks actively participate in community service and charitable activities, offering spiritual guidance to devotees and spreading compassion and wisdom.

With over 400 years of history, Dongthog Gonpa has withstood the test of time and remains a beacon of faith in the region. As the Sakya Buddhist Academy takes shape, the monastery’s future is filled with promise, continuing its mission of Dharma propagation and spiritual liberation for generations to come.

Madal Gonpa

by Leave a Comment

Madal Gonpa was found around 1600 AD with a history spanning over 700 years. Inside its main hall, a thousand gilded Vajrasattva statues from Nepal are enshrined, radiating an aura of spiritual grandeur.

The monastery was originally founded by the Dege chieftain family, which has safeguarded and upheld its traditions for generations. For centuries, Madal Gonpa has remained unwavering in its dedication to the Sakya teachings of Tibetan Buddhism in the Dege region.

As a branch monastery of Gonchen Monastery, the ancestral seat of the Sakya school (also known as the “Flower Sect”) in the Kham region, all of Madal Gonpa’s structures are adorned with the school’s distinctive tricolored scheme: white, red, and black. These colors symbolize reliance on Avalokiteshvara (white), Manjushri (red), and Vajrapani (black), reinforcing the monastery’s identity within the Flower Sect tradition.

Madal-and-Mt-Trola
chokyong-Eye
Gyepa-Dorje
rooftop
Koncho-Gyalpo
Madal-Mahakala
Madal-mainhall
Madal-mainhall-door
Madal-Precious-thangkas
Madal-Reincarnation-Diagram
Madal-sacred-objects
Madal-Tantra-Chamber
Madal-Tantra-hall

Location

Madal Gonpa is nestled within the high-mountain valleys at the foot of Que’er Mountain (Mt Trola) in Dege, Garzê Tibetan Autonomous Prefecture, Sichuan Province.

Traveling from Xinluhai (Yilhun Lhatso) toward Dege for about 30 kilometers, the entrance to the monastery is located at a leftward-turning small path near a long downhill curve in Karang Village, approximately 40 kilometers from Dege County. The entrance is easy to miss without careful attention.

After turning onto the small road and proceeding 500 meters, a row of neatly arranged white stupas comes into view, standing beside the rugged mountain path. Nearby, the dwellings of the monastery’s practitioners are scattered harmoniously across the landscape. Following the concrete road along the left side of the valley leads to the monastery’s main courtyard.

The surrounding scenery is breathtaking—towering forests, snow-capped peaks, and a meandering silver river flowing through the valley. Over a hundred black yaks graze leisurely across the grasslands, basking in the sun, adding to the tranquil beauty of the setting.

Madal Gonpa’s natural environment changes with the seasons. From May to June, the landscape bursts into life with lush green meadows and blooming wildflowers, making the monastery seem like a great ship sailing through a sea of blossoms. In February, however, the plateau is vast and desolate, its golden-brown hues conveying a sense of solemn majesty.

Yet, what draws the most intrigue lies on the monastery’s nearby grassland—a sacred site where the Soul Stone, Soul Tree, and Soul Lake stand as symbols of the monastery’s protective deities. A particularly striking feature is a large rock bearing a naturally formed Tibetan letter “A”, an auspicious and mystical manifestation that continues to inspire awe among visitors and devotees alike.

Lineage

The religious lineage of Madal Gonpa is particularly noteworthy. The monastery’s recognized tulku, Pakyong Dangchö Özer Rinpoche, is believed to be the reincarnation of Nyingchin Pakyong, one of the twenty-five main disciples of Padmasambhava. This recognition was affirmed by Chokyi Lodro Rinpoche in the last century.

This esteemed lineage has added a sacred aura to Madal Gonpa, granting it a special status within the Sakya school of Tibetan Buddhism.

Built along the mountainside, the monastery’s scattered retreat dwellings and white stupas create a serene yet solemn landscape.

As a branch monastery of Gonchen Monastery (Gonchen Monastery in Dege), Madal Gonpa follows its mother monastery’s doctrinal system while developing its own unique character due to its distinct geographical and historical background.

Current Abbot

The current abbot of Madal Gonpa is Chido Khenpo, a highly realized Vajra Master of the Sakya lineage. He comes from an ancient chieftain family, the same lineage that originally founded the monastery.

Chido Khenpo ordained at the age of 13 and, by the age of 14, had already become a disciple of Nangwen Chupei Songpo Rinpoche, one of the most important contemporary Sakya masters.

His Buddhist education is extensive:

  • He later studied under H.H. Khenpo Ngawang Palzang Rinpoche, the reincarnation of Patrul Rinpoche, author of The Words of My Perfect Teacher.
  • He traveled to Dzongsar Monastery, where he studied under Dzongsar Khenpo Pema Tshewang Rinpoche, who is now a teacher at China’s Advanced Institute of Tibetan Buddhism in Beijing.
  • He personally sought teachings from H.H. Sakya Dungsay Rinpoche and the Third Jamyang Khyentse Rinpoche when they returned to Tibet.

Furthermore, Chido Khenpo has studied under many great masters, including:

  • H.H. Jigme Phuntsok Rinpoche at Larung Gar Buddhist Academy for a year.
  • H.H. Pema Gatsal Rinpoche at Dzogchen Monastery for four years.
  • H.H. Pema Tshewang Rinpoche at Aruzhak Buddhist Academy, where he received numerous teachings.
  • H.H. Beiwa Rinpoche of Dege, among other highly accomplished masters.

In addition to his vast studies, he completed a three-year retreat, attaining profound realization through rigorous practice.

Notably, Chido Khenpo has traveled to Han Chinese regions and learned Mandarin, allowing him to communicate fluently in the language.

Wache Stupa Grove

by Leave a Comment

Wache Stupa Grove, Located in Wache Township, Hongyuan County, Aba Tibetan and Qiang Prefecture, this place is a T-shaped intersection with an elevation of 3,480 meters. It is 60 kilometers south of the First Bend of the Yellow River, 42 kilometers north of Hongyuan County seat, approximately 40 kilometers south of the Jiuqu First Bend of the Yellow River, and 150 kilometers east of Chuanzhusi in Songpan County.

In the Tibetan language, “Wache Stupa Grove” means “big tent.” This site is home to Wache Stupa Grove, a place commemorating the 10th Panchen Lama’s sutra recitations and prayers for blessings. The talin (stupa grove) features the largest cluster of white stupas in northwestern Sichuan, with 108 white stupas as its centerpiece. Surrounding the stupa forest is a vast expanse of continuous prayer flags, creating a truly magnificent sight.

According to traditional Tibetan geomancy, the Gaqu River flows from west to east around Wache Stupa Grove, naturally forming a crescent-shaped river bend. This is believed to endow the area with exceptional auspicious energy, making it a feng shui treasure land for gathering blessings and wealth.

This location also serves as a memorial site for the 10th Panchen Lama’s sutra recitations and prayers.

Wache Stupa Grove mural
Wache Stupa Grove prayer flag
Wache Stupa Grove
Wache-Sutra-Building
Wache-Sutra-Buildings
Wache-Sutra-hall
Wache-twin-pagodas

Overview of Wache Stupa Grove

Upon entering Wache Township in Hongyuan County, Sichuan Province, you are greeted by sprawling stupa forests and prayer flags. Local residents built the stupa forest and surrounding white stupas at the site where the 10th Panchen Lama delivered his teachings. The area is adorned with continuous prayer flags hung by devout Tibetans, presenting a breathtaking spectacle.

On both sides of the dirt road stretch vast fields of prayer flags, each tall flagpole resembling a giant umbrella canopy. Stepping into the prayer flag clusters, long strands of flags encircle a central towering pole, forming circular arrays. Each prayer flag formation looks like a colorful tent. Though faded over time, losing their original vibrancy, the scene remains awe-inspiring.

Within this 30-mu (approximately 2-hectare) area, there is an auditory sensation of “silence filled with whispers.” Multicolored prayer flags flutter and sway between the earth and the sky, reciting Buddhist scriptures with the wind, narrating them over and over. The soft murmurs carry the people’s prayers for blessings and disaster relief.

The 108 stupas here encapsulate the earthly struggles and ultimate fulfillment of Shakyamuni Buddha. They remind us that even the Buddha stumbled and faltered on his path to enlightenment, experiencing a life interwoven with light and shadow. A profound feeling of “seeing the heavens, seeing the Buddha, seeing all beings, and seeing oneself” arises naturally.

Moreover, to pray for peace and to liberate the souls of the departed, the faithful have erected numerous prayer flag tents (formed by layering prayer flags around a central wooden pole, resembling a tent). This is the largest cluster of prayer flag tents in the Tibetan regions of Sichuan Province.

The area also contains a wealth of stone-carved scriptures, including the Six-Word Mantra, Guru Rinpoche’s secret incantations, the Liberation Sutra, and the Hundred-Word Sutra, among others. There are over 30,000 inscribed stones, more than 100 stone scripture piles, 126 rooms storing small molded clay Buddha statues (tsatsa), 387 prayer flag tents, 312 stupas, and over 400 prayer wheels.

The 108 Stupas of Wache Stupa Grove

In 1982 and 1986, the 10th Panchen Lama visited Wache twice, imparting the esoteric teachings of Buddhist sutras and expounding the “Great Law of Virtuous Conduct.”

In 1982, during the 10th Panchen Lama’s inspection of Hongyuan County, devotees erected a towering throne symbolizing the Fearless Great Sovereign of Liberation, along with a sangha platform (a consecrated incense-burning altar) adorned with symbolic lines representing the four activities of pacification, increase, attraction, and subjugation. With utmost devotion and according to the highest traditional Tibetan etiquette, they welcomed the Panchen Lama on horseback, conducting rituals steeped in the solemnity and grandeur of Tibetan Buddhism.

Thereafter, to commemorate the Panchen Lama, the faithful constructed a memorial hall at the site. Initially, they placed a life-sized statue of the master on the throne where he had sat, enshrined it within a hall, and surrounded it with 64 stupas (eight times eight). Over the years, more stupas were added, their numbers steadily increasing, until the site became the largest stupa forest in the Tibetan regions of northwestern Sichuan.

In 1989, after the 10th Panchen Lama’s passing, the devotees of Wache built these 108 stupas at the location he had visited, as a tribute to this religious leader.

The significance of the number 108 has various interpretations.

One theory links it to Vairocana, mentioned in the Buddhist tantric text The Vajra Necklace Sutra, where Vairocana’s 108 manifestations are described. Vairocana, meaning “Great Sun Tathagata” in Sanskrit, is one of Shakyamuni Buddha’s titles. The light of reason and wisdom brought by the Great Sun Tathagata is eternal, dispelling all darkness and benefiting the world.

Another explanation relates to Buddhism’s classification of human afflictions into 108 types. To eliminate these afflictions, practitioners are prescribed to use a 108-bead mala, strike bells or drums 108 times, and recite sutras 108 times. By extension, building 108 stupas—akin to a superior mala composed of 108 beads—symbolizes the removal of these afflictions.

Types of Stupas

Buddhist architecture always carries a foundational intent. Grand narration is an inherent trait of Tibetan faith.

At the entrance to Wache Stupa Grove stands a pyramid-shaped main stupa, composed of numerous resplendent golden smaller stupas. These encompass the eight traditional styles of Tibetan Buddhist stupas, each representing a distinct phase of Shakyamuni Buddha’s life and his karmic connection to the Dharma.

  1. Lotus Stupa: Commemorates Shakyamuni Buddha’s birth, when he could walk immediately upon touching the ground, with a lotus flower blooming beneath each step.
  2. Bodhi Stupa: Honors Shakyamuni’s enlightenment at age 35, when he sat facing east under the Bodhi tree at the Vajra Seat in India, meditating intensely for seven days and nights until achieving Buddhahood.
  3. Auspicious Stupa: Marks the 49 days after his enlightenment when Shakyamuni first taught the Dharma and turned the Wheel of the Law.
  4. Descent-from-Heaven Stupa: Recalls Shakyamuni at age 41, descending to earth after preaching to his mother in the heavenly realm.
  5. Miraculous Transformation Stupa: Commemorates Shakyamuni at age 57, subduing attacks from heretics and leading them to take refuge in the Buddha’s teachings.
  6. Reconciliation Stupa: Celebrates Shakyamuni persuading monks who had formed a separate faction to reconcile and return to the Buddhist community.
  7. Victory Stupa: Honors Shakyamuni’s agreement to extend his life by three months.
  8. Nirvana Stupa: Memorializes Shakyamuni’s passing into Nirvana at age 80.

These eight stupa styles can be distinguished by their structures rising from square bases: some have three or four tiers, others feature lotus or leaf motifs, and they may be quadrilateral, octagonal, cylindrical, or stepped.

Prayer Flags

Prayer flags are a ubiquitous totem in Tibetan regions. They are pieces of cloth or hemp fabric inscribed with scriptures, then placed atop mountains, at road intersections, or along riverbanks. Their purpose is to harness the forces of nature to recite the scriptures, ensuring peace and auspiciousness.

The way prayer flags are set up varies across Tibetan areas. In Wache, Hongyuan, they are arranged to encircle a structure resembling a domed tent, and the vast expanse of the Wache prayer flag cluster is a rare sight even among Tibetan regions.

The prayer flags at Wache mostly take the form of “big tents.” Here, a variety of prayer flags from across the Tibetan lands converge.

In terms of content, they include scriptural mantras, pictorial designs, and blank ones without text. In terms of form, there are umbrella-shaped pagoda styles, banner styles, prayer flag trees, and pole styles. In terms of color, they feature blue, white, red, green, and yellow. In terms of production, they range from carved templates, inked designs, to printed versions—diverse and manifold.

Though weathered by sun, rain, wind, and dust, the prayer flags of Wache have lost their original luster, appearing faded or even tattered. Yet their spiritual essence remains undiminished, exuding a profound sense of historical vicissitude. Under the glow of the setting sun, they seem to whisper divine words that permeate the surroundings.

Prayer flags, hung horizontally or vertically depending on the terrain, flutter boldly in the wind. Adorned with straight lines, wavy patterns, and spiraling script, the flags are recited by the wind to the ears of the Buddha, who, in turn, guides us—adrift and bewildered—toward the origins and destinations of life.

The prayer flags of Wache form a belief system that is “scattered in form yet united in spirit.” They inspire the intangible soul to revere, defend, and uphold them. Through this outward expression, their inner realm becomes vast and boundless.

With an air of unshakable calm and transcendence, these prayer flags establish a symmetrical, steady, and enduring order in both mind and emotion, bringing people peace, relief, or inspiration.

Adjacent to the prayer flag cluster lies a field of white stupas and prayer wheels, where Tibetan locals often circumambulate the stupas and turn the wheels in devotion.