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Terdrom Monastery, nestled deep in a valley surrounded by towering mountains, it is a peaceful nunnery of the Kagyu tradition of Tibetan Buddhism.

The name Terdrom comes from Tibetan: “Ter” means mine and “drom” means hidden beneath—together signifying “a place where minerals lie underground.”

A Living Nunnery

Today, the monastery is home to around 105 nuns, the oldest being 87 years old. Their daily life follows a rhythm of spirituality and service: mornings are spent chanting scriptures and gathering firewood, while afternoons are devoted to welcoming visitors—boiling water, offering seat cushions, and renting out simple rooms. Outside, wind- and water-powered prayer wheels spin endlessly, while vibrant prayer flags bring color to the quiet valley.

Spiritual Heritage

Terdrom is closely linked to Drigung Monastery. When Drigung was first established, monks had a place to study and practice, but nuns did not. To fill this need, a nunnery was built here on Terdrom Mountain.

The site’s history stretches back to the 8^th century, when the great master Padmasambhava (Guru Rinpoche) practiced meditation in a natural cave high above the valley at an altitude of nearly 5,000 meters. This cave remains an important pilgrimage site for devotees and spiritual teachers alike.

Sacred Hot Springs

Nearby, the Terdrom Hot Springs are said to have been miraculously revealed by Padmasambhava himself, striking the ground with his vajra over 1,300 years ago. Considered healing and sacred, the springs attract both pilgrims and travelers seeking relaxation.

A Holy Land

Terdrom is revered as one of the Seven Holy Sites of Jambudvīpa in Tibetan Buddhism. It is also closely associated with Yeshe Tsogyal, Padmasambhava’s consort and one of Tibet’s most important female masters. Her incarnations are believed to continue appearing here, with the current recognized incarnation, Tenzin Chodron, practicing on the mountain slopes behind the monastery.

Cultural Landscape

Together with Drigung Til Monastery, Terdrom forms a unique cultural and spiritual landscape of the Drigung region, whose name means “the land of yaks.” The area belongs to Maizhokunggar County, literally translated as “pasture on the great edge.”

Location

Terdrom Monastery lies in Terdrom Village, Menba Township, in the northern part of Maizhokunggar County, about 140 km from Lhasa and just 7 km southwest of Drigung Monastery. Nestled at an altitude of 4,500 meters, the monastery sits beside the famous Terdrom Hot Springs, making it both a spiritual and natural retreat.

Architecture & Layout

Founded in 1281 AD by the 10^th abbot of Drigung Monastery, the site began with a small meditation temple and has since grown into a sacred complex centered around the Assembly Hall, surrounded by more than 60 meditation caves.

The monastery features several important structures:

• The DeshunGang Ritro, a one-story chapel supported by eight pillars, enshrining Maitreya (Jampa Buddha) and Chakrasamvara (Sri Heruka).
• Longruo Temple, another one-story hall with six pillars, dedicated to Padmasambhava, Avalokiteśvara, and Shakyamuni.
• The Main Assembly Hall, a two-story stone-and-wood building with a flat roof, housing a clay statue of Padmasambhava, rare Prajnaparamita manuscripts in gold and silver ink, and vivid murals of great Buddhist masters.

In front of the main hall stretches a wide stone-paved platform leading into the courtyard. To the west are the nuns’ kitchen and administrative offices, while the eastern hillside is dotted with hermit retreats, their ochre-red roofs peeking through the forest—offering seclusion for practitioners in search of deep meditation.

Reaching the monastery is part of the experience: from the hot spring entrance, a short climb of just thirty stone steps brings you to this serene spiritual haven.

Religious Activities

The monastery is managed by nuns and, as a Kagyu nunnery, Terdrom Monastery holds regular religious ceremonies. According to tradition, Padmasambhava once meditated in retreat here, and his practice is closely tied to the legends of the local healing hot springs. Devotees often take part in activities such as welcoming reincarnated lamas, creating a strong spiritual atmosphere.

Terdrom Hot Springs

The Terdrom Hot Springs are about one meter deep, with water temperatures staying around 40°C year-round, hence their nickname, the “Hot Springs.”

In earlier times, the springs served as a bathing place for the nuns and monks of Drigung Til Monastery, as well as a gathering spot for local villagers. With a history of over 1,300 years, they are now also open to visitors.

The springs are entirely outdoors, with pools built from rough stone walls, partially sheltered by simple coverings. The facilities are modest and rustic, blending seamlessly into nature, with a stunning backdrop of snowcapped peaks that remain white throughout the year.

Because they were blessed by Padmasambhava, the Terdrom Hot Springs are revered as one of Tibet’s Four Sacred Springs. The water is crystal clear, allowing visitors to see the exact spot where each bubble rises from underground.

The springs are divided into upper and lower sections:

• The upper hot springs, located in Terdrom Village, have three pools. One side is fenced with iron rails because of the swift river nearby, which poses a danger if not careful. These stone-built pools are separated for men and women, and bathing is traditionally done nude.
• The innermost pool is shallower, suitable for soaking the legs and feet. It is smaller in size, with higher temperatures, but is believed to offer stronger healing properties.

The hot springs flow abundantly with varying depths. Scientific studies show they contain sulfur, gypsum, and other minerals beneficial to health. The water is said to help with conditions such as stomach ulcers, tumors, and rheumatic arthritis.

At the bottom of the pools, several bubbling outlets release fresh spring water. The water is clear, odorless, and ideal for bathing.

South of the pools stands a remarkable calcified wall, about 30 meters high, 120 meters long, and 50 meters wide at the base. The river has eroded an opening at its foundation, creating a natural bridge. Across the top runs a fissure about half a meter wide, through which the spring water emerges.

Legends of Terdrom Hot Springs

Though geologically formed by geothermal forces, the hot springs are steeped in legend. One tale tells of an evil spirit who, after Terdrom Monastery was built, tried to destroy it by creating a poisonous spring to flood the temple. The protective goddess of Drigung attempted to stop him by splitting the northern mountain in two, hoping the toxic water would flow away.

At that time, Padmasambhava was meditating in a cave nearby. Seeing her struggle, he decided to help. With his vajra, he struck a hole into the mountain, allowing the poison water to drain away. But as it flowed downstream, it still threatened all living beings. Padmasambhava then performed rituals, placing detoxifying minerals at the bottom of the spring, transforming the poison into healing waters that continue to flow today.

Yangri Gang Monastery is located in Yangri Gang Village, about 3 kilometers northeast of Nima Jiangre Township, Maizhokunggar County. It is a Drikung Kagyu monastery of Tibetan Buddhism, situated at an altitude of 3,950 meters.

The monastery has a history of about 650 years. At the beginning of the 21^st century, it housed more than 50 monks.

Architecture

The monastery was founded in the 13th century (around 1339) by Lin Chokyi Jeb, originally as a retreat room at Yangri Gang and a small protective deity shrine with an area supported by only two pillars.

In the 19^th century, the main assembly hall and many retreat rooms were added.

The main hall is built of timber and stone, facing south, two stories high, and features a veranda. The veranda, supported by two pillars, is decorated with murals of the Nine Great Guardians. Inside, the principal image is a copper statue of the Drikung Kagyu patriarch Jigten Rinchenpel. The second floor of the main hall contains the living quarters of eminent monks. On the hillside to the north of the main hall, there are 30 monk retreat rooms, built in a uniform style of stone and wood.

The monastery preserves a large number of valuable cultural relics. Within Maizhokunggar County, it is the most influential Kagyu monastery after Drigung Til Monastery.

History

“Yangri Gang” came into being with the eighteenth throne holder of the Drikung Kagyu lineage, Rinchen Phuntsok. His father was Tenpa Gyaltsen and his mother was Sonam Drolma. He was born in 1509. At the age of eight, he became a monk at the Densatil Monastery of the Phagdru Kagyu, receiving the ordination name Rinchen Phuntsok Chokyi Jeb. At sixteen, he studied under the Drikung Kyabgon Gongkar Rinchen. At twenty, he received full ordination and ascended the throne of political and religious leadership at Drigung Til Monastery.

In 1534, Rinchen Phuntsok founded the outdoor monastic assembly of Yangri Gang, and from this time onward the name “Yangri Gang” (meaning “outdoor itinerant dharma gathering”) came into use. He not only created and presided over the Yangri Gang itinerant monastic community but also appointed its Khenpo.

Until the nineteenth Khenpo of Yangri Gang, the community lacked a permanent residence. It was not until the later period of the twenty-fifth throne holder of the Drikung Kagyu, Rinchen Chokdrak, that Yangri Gang Monastery was established in Drolung. Drolung was the estate of Rinchen Phuntsok’s father Tenpa Gyaltsen, who had built a fortress there called Wangdan Podrang.

In 1641 AD, the retreat center of Langje Chudzong, founded in 1624 by the twenty-fourth throne holder, Gönchok Rinchen, was destroyed by enemies from Gyishö and Mongol forces. The sacred statues enshrined there, including that of Buddha Shakyamuni (Tönpa Chokyema), were transferred to Wangdan Podrang in Drolung, where a main hall with 36 pillars was erected. Gönchok Rinchen resided there until his passing, and was later honored with the title “Drikung Shakjung Drolungpa.”

After the establishment of the Ganden Phodrang government, the religious and political influence of the Drikung Kagyu declined. Incidents such as the imprisonment of Rinchen Chokdrak by the Ganden Phodrang caused difficulties for Yangri Gang Monastery. In the Fire Monkey year, Rinchen Chokdrak, while visiting the Fifth Dalai Lama at Drepung Monastery, petitioned both the Dalai Lama and the Desi Sonam Rabten to reorganize Yangri Gang and appoint a Khenpo, warning that upon his death, Yangri Gang would dissolve. Both agreed, though the process was delayed for over a year.

In 1658 AD, the Ganden Phodrang sent Tsang Sobuwa to merge the two itinerant outdoor dharma gatherings into one, appointing Jesé Lama of the Great Dharma Encampment and Jeri Lama of the Small Dharma Encampment as assistants, along with Rangsok Rinchen as teacher, Wen as steward, and various others to positions of responsibility. Afterward, Rinchen Chokdrak dedicated the Drolung manor and estate to Yangri Gang Monastery, and composed The Great Ocean of Yangri Gang Regulations: A Guide to Liberation. Thus Yangri Gang Monastery was formally established, coinciding with the third birthday of the twenty-sixth throne holder, Gönchok Trinle Sangpo, who was brought to Drigung Til.

The twenty-sixth throne holder, Gönchok Trinle Sangpo, created the masks and costumes required for ritual dances and cham performances at Yangri Gang Monastery. The twenty-seventh throne holder, Gönchok Tenzin Chokyi Drakpa, reviewed the monastery’s codes of conduct and discipline. In 1739 AD, he undertook a major expansion, and arranged for the Kangyur and Tengyur scriptures to be enshrined. At this time, the monastery was renamed Tupten Dechen Rejé Ling.

The twenty-eighth throne holder, Gönchok Tenzin Drakpa Dorje, who had participated in the previous expansions, further enlarged the monastery. The twenty-ninth throne holder, Gönchok Tenzin Chokyi Nyima, used resources transferred by Khenpo Karka Chokwang Lhundrup to carry out renovations in 1769 AD. In the Iron Mouse year, Jesé Tenzin Sangpo completed expansions of monk residences, and merged the long-abandoned Yare Retreat Center—originally built by the twenty-eighth throne holder—with Yangri Gang Monastery, restoring it under the new name Mejuk Dechen Ling. The thirtieth throne holder, Pema Jétsun, commissioned a gilt-copper statue of Amitayus; in the Fire Rabbit year, monk Wen Rinchen expanded monastic housing north of the meditation hall.

During the Cultural Revolution in 1960s, the monastery was converted into a military camp of the People’s Liberation Army.

In 1982, elder monks repaired the protector chapel at the Yare Retreat and resumed religious activity.

In 1992, after the PLA withdrew from Yangri Gang, the site was returned to the monastery. Under the leadership of Khenpo Akya Trile Gyaltsen, a new shrine hall with two main pillars and eight smaller ones was built above the former monk residences.

In 1993, Yare Monastery established a common monastic college of the Drikung Kagyu, with Khenchen Gönchok Lhundrup teaching scriptures, and constructed retreat facilities.

The Sixth Palor Rinpoche is the forty-second lineage holder of the Songs of Milarepa within the Kagyu tradition. At the age of seven, he became a monk at Drigung Til, taking refuge vows; at eight, he was recognized by Drikung Kyabgon Chungtsang Rinpoche as the sixth Palor Rinpoche of Yangri Gang Monastery. His father was the second Zen Rinpoche of Drigung Til.

In 2004, during the great Drigung Monkey Year Dharma Assembly, the Sixth Palor Rinpoche and the forty-first lineage holder of the Songs of Milarepa, Lama Tönpa Dondrup—who later became abbot of Drigung Til—jointly participated. From that time, the Sixth Palor Rinpoche began to study the Songs of Milarepa, becoming the forty-second lineage holder.

Lo Drowolung Monastery is located on the southern slope of Se Village, Se Township, Lhozhag County, Shannan City, Tibet Autonomous Region, right at the border between China and Bhutan.

It was founded in the early 11^th century (around 1041 AD) by the great master Marpa, the founder of the Kagyu School of Tibetan Buddhism. It is considered the birthplace of the Kagyu tradition, the very first monastery of the lineage, with a history of nearly one thousand years. It is also the sacred place where Jetsun Milarepa studied, sought teachings, and practiced under Marpa.

The name Lo Drowolung carries symbolic meaning: “Lo” means “south,” “Drowo” means “the beginning of auspiciousness,” and “Lung” means “prophecy or blessing.” Thus, this is regarded as the place foretold in the guru’s prophetic blessings.

Architecture

Lo Drowolung Monastery is composed of the White Hall, the Red Hall, the Marpa Stupa, the Naropa Retreat Center, the Sky Burial Site, the Auspicious Field (Shun Yuan Tian), and a Mid-mountain Retreat Center, among other structures.

At the foot of the monastery, on a flat slope encircled by prayer stones, lies the Auspicious Field, the very place where Milarepa and Marpa first met.

At the entrance of the monastery, there is a massive sculpture said to depict a vision from Marpa the Great Translator’s dream. At the center stands Mount Kailash, surrounded by representations of the four rivers — the Lion Spring, Elephant Spring, Horse Spring, and Peacock Spring — alongside the sun and moon, corresponding to the Buddhist cosmological view.

Beyond the grand main halls of the monastery, a vast retreat ground stretches across the mountainside. The buildings there are characterized by circular stupa-like rooftops — an architectural style rarely seen in other traditions.

The Marpa Stupa

The stupa consists of five levels:

• First Level: Originally used for welcoming lamas and preparing daily meals. Today, it enshrines a gilt-bronze statue of Marpa’s wife, Lady Dakmema.
• Second Level: The meditation chamber of Jetsun Milarepa. It now houses a gilt-bronze statue of him, with murals vividly depicting his legendary life.
• Third Level: Once the retreat place of Marpa’s eldest son, Dharma Dode. It enshrines his gilt-bronze statue in commemoration.
• Fourth Level: The meditation retreat of Marpa himself. A gilt-bronze statue of Marpa at the age of twenty-nine is enshrined here, surrounded by numerous other sacred images.
• Fifth Level: The main image here is Vajrapāṇi (Vajra Empowerment). The statue, also gilt-bronze, is modeled after the life-sized image of the 12-year-old Śākyamuni Buddha in Jokhang Temple — identical in form except for slight differences in scale.

Historical Ups and Downs

During the Cultural Revolution in the 1960s, the main hall, relic stupa, and golden urn of Lo Drowolung Monastery were completely destroyed. Remarkably, the relic stupa itself remained entirely undamaged, preserved as the only surviving sacred relic of the ancient monastery.

The magnificent monastery we see today is the result of two reconstructions and three expansions since 1992, rebuilt from ruins.

In 1992, a yogi from Kham, together with a few monks, came here with nothing but their great vow to restore Lo Drowolung and an unshakable determination to overcome hardships.

For over a decade, they poured immense effort into reconstruction. At that time, since there was no road leading up the mountain, every brick and timber had to be carried up from Se Township by hand. Monks, young and old, toiled tirelessly year after year. Their devotion to the Dharma was reflected in their selfless labor. Despite financial shortages and harsh natural conditions, after five years of hardship, by 1997 they completed the first rebuilding of the White and Red Halls, the Marpa Stupa, and the Naropa Retreat Center.

In 1999, a dirt road from Se Township to the monastery was finally built, allowing materials to be transported without relying solely on manpower.

By 2000, however, the earlier structures were deteriorating. Recognizing the monastery’s vital historical role in Tibetan Buddhism, and with approval from the local government, they undertook a second full reconstruction.

This time, every building was demolished and rebuilt from the foundations, following the exact specifications of traditional Tibetan monastery architecture. With the growing support of devotees, the main halls, retreat centers, Marpa Stupa, and sacred images were restored to near perfection within a few years.

Life of Marpa

The founder of Lo Drowolung Monastery — the great translator Marpa Lotsāwa — was born in 1012 AD in Zholung Village, Chujé, Lhodrak (south of present-day Yamdrok Lake, southern Tibet). Exceptionally gifted from a young age, before the age of thirteen he studied Sanskrit and Buddhist teachings under the master Dromi.

Later, upon hearing of the great attainments of the Indian master Naropa, he developed deep faith. From the age of thirteen to fifty-two, he endured countless hardships and life-threatening dangers, traveling three times to India and four times to Nepal in pursuit of the Dharma. Over a span of forty years of study, he attained supreme realization, becoming a great spiritual master of Tibet during the later dissemination of Buddhism.

Because Marpa translated, revised, and systematized a vast collection of Buddhist scriptures and ritual texts from Sanskrit, he is also honored as one of the Seven Great Translators of Ancient Tibet, playing a vital role in the revival of Tibetan Buddhism in the later propagation period.

When Marpa first traveled to India for Dharma studies, he remained there for twelve years. Upon his return, his teacher Naropa gave him a prophecy:

“When you return to the snowy land of Tibet, your Dharma seat will be a sacred place — the sacred land of Hevajra. The right mountain resembles an elephant, its ridge extending all the way to India, symbolizing the unbroken lineage of the Dharma. The valley to the left resembles a fierce serpent descending, also linking to India, symbolizing the subduing of non-Buddhist paths. The mountain behind coils like a khata scarf, symbolizing the flourishing of the Dharma. The mountains opposite flow with streams of merit-water, symbolizing virtue, and the foundation of the monastery will resemble a lion’s throne.”

Following Naropa’s prophecy, upon his first return to Tibet, Marpa founded Lo Drowolung Monastery in his homeland of Lhodrak. There he gathered innumerable disciples, among whom four became known as his “Four Great Pillars”: Ngok, Metön, Tsurtön, and Milarepa.

Among them, the Northern Pillar Milarepa is the most widely revered, legendary yogi of Tibet — his life of ascetic practice and his “One Hundred Thousand Songs of Realization” became one of the most influential spiritual legacies of Tibet, translated into many languages worldwide. Milarepa’s foremost disciple, Gampopa, integrated both sutra and tantra into the Kagyu lineage and greatly expanded its influence, leading to the formation of the historically renowned “Four Great and Eight Lesser Kagyu Lineages.”

According to historical records, at that time over five hundred practitioners were simultaneously meditating in caves or under trees at Lo Drowolung Monastery. Countless monks studied debate beneath the trees. From this flourishing tradition, the Kagyu lineage was born — showing that, even a thousand years ago, the monastery’s culture of teaching and practice was already thriving.

Lineage

In the 11^th century, Marpa the Translator, after his three journeys to India, established Lo Drowolung Monastery in Lhodrak. There he accepted disciples such as Milarepa, who, as a renowned spiritual practitioner, contributed immensely to the spread and formation of the Kagyu School.

His great disciple Dakpo Laje (Gampopa) integrated the Kadam teachings with Milarepa’s tantric practices, emphasizing the transmission of Mahāmudrā (the Great Seal), and founded the famous Dakpo Kagyu lineage. From Dakpo Kagyu branched out the “Four Great and Eight Lesser Kagyu Lineages.”

Among these, the most prominent is the Karma Kagyu lineage, founded by the First Karmapa, Düsum Khyenpa, who initiated the Tibetan tulku (reincarnate lama) tradition. Meanwhile, the scholastic and meditative lineage of Marpa was inherited by his other three great disciples (Ngok, Metön, Tsurtön). Their transmission remains active, and in Tibet, the traditional expositions of the Guhyasamāja Tantra and Hevajra Tantra still largely derive from Marpa’s scholastic lineage.

Legends and Incense

It is said that after completing three years, three months, and three days of retreat here, Marpa the Translator cut a lock of his hair and gave it to a disciple, instructing him to scatter it at the site and make aspirations for trees to grow. The disciple did so, praying:

“Even if sandalwood and cypress do not grow, may many other trees and plants flourish here.”

Indeed, more than a hundred tree species grew, along with 1,028 medicinal herbs capable of curing 424 kinds of illnesses. These herbs were believed to offer fearless protection against 21,000 kinds of misfortunes. From the Naropa Retreat Center also flows a stream known as the Eight Qualities Water, said to relieve heat, thirst, and exhaustion for all who see or drink it. Around the stream, fragrant plants such as incense herbs and cypress trees grow abundantly, purifying negativity, refreshing the mind, and invigorating the body.

Naropa himself once praised this place, prophesying:

“Lo Drowolung Monastery is the sacred land where holy grasses and medicines grow, and where sacred trees flourish…”

The incense crafted here follows ancient methods dating back to Guru Padmasambhava. For centuries, this sacred incense has blessed and benefited countless beings.

Located at the southern foot of Maomao Mountain in Pangduo Township, Linzhou County, Lhasa City, Tibet Autonomous Region, Taklung Monastery is a Tibetan Buddhist monastery of the Taklung Kagyu school, and the principal monastery (mother monastery) of this lineage.

The monastery integrates the teachings of the Kadam and Kagyu traditions. During the Yuan and Ming dynasties, it developed into a major religious center in northern Tibet, receiving imperial patronage and recognition from Kublai Khan of the Yuan Dynasty and the Yongle Emperor of the Ming Dynasty. At the same time, Riwoche Monastery was founded in present-day Riwoqe County, Chamdo, creating the “Upper and Lower Taklung” lineage system.

After reopening in 1982, the monastery preserved cultural relics such as an imperial saddle bestowed by the Kangxi Emperor. In 2015, it launched an expansion project and held the enthronement ceremony of the Dharma King. In 2024, branch libraries were established, including a library for ancient texts and an intangible cultural heritage sub-museum. Today, the monastery preserves sacred relics such as a silver stupa and a miraculous self-manifest statue, while continuing religious practices and contributing to cultural heritage such as Tibetan calligraphy.

About the Taklung Kagyu

The Taklung Kagyu school is one of the eight minor branches of the Phagdru Kagyu, itself one of the four main sub-schools of the Dagpo Kagyu lineage. It is historically influential and has survived to the present day.

“Taklung” is a place name. In Tibet, there are two locations known as Taklung: one in today’s Linzhou County, Lhasa, in the Pengbo region; and another in Langkazi County, Shannan Prefecture.

Taklung Thangpa Tashi Pal (1142–1210), a disciple of Phagmo Drupa Dorje Gyalpo, founded the “Taklung Dorjeden Monastery” in the Pengbo Taklung area of present-day Linzhou. This became known simply as “Taklung Monastery.” Because it lies north of Lhasa, it was also called “Northern Taklung Monastery.” The lineage that developed from it came to be known as the Taklung Kagyu, and its founder, Tashi Pal, was honored as “Taklung Thangpa.”

From the time Taklung Thangpa assumed the position of abbot (commonly referred to as the “Taklung Dharma King”), until the tenure of the fourth abbot Sangye Ön (1251–1296), the leadership saw a transition. Sangye Ön served only one year before stepping down, after which Mangala Guru became the new fourth abbot.

After leaving Pengbo, Sangye Ön traveled to the Kham region, to Leiwuqi (“Leiwuqi” meaning “Great Mountain”), in search of a site to found a monastery. In 1277, he established Yangong Monastery and the grand “Sama” assembly hall at Na’itang, on the upper reaches of the Sechu River before the sacred mountain Dechenpozhang. He served as the first abbot there. Later, in 1326, Abbot Ugyen Gonpo completed the “Khrajima” assembly hall (some accounts say Sangye Ön laid its foundation in 1285, with completion in 1328 under Ugyen Gonpo). This monastery became one of the two principal centers of the Taklung Kagyu and the main seat of the school in Kham.

According to legend, when Sangye Ön left Taklung Monastery, he took with him two sacred relics: the relics of Milarepa and a pair of shoes worn by him (some sources say it was his staff and spoon).

The Taklung Kagyu lineage transmitted at Pengbo’s Taklung Monastery came to be known as “Upper Taklung” (Tib. Yatang), while the lineage of Leiwuqi’s Riwoche Monastery became “Lower Taklung” (Tib. Matang).

Both monasteries were founded by members of the Gase family, and the abbotship was passed down through a system of hereditary succession (known as “Wengyu”), wherein nephews or younger male relatives inherited the position.

Introduction

Taklung Monastery is located in Linzhou County, Lhasa City, at the foot of Qiala Mountain in Pangduo Township. Its full name is Taklung Thang Monastery. The monastery was founded in 1180 CE by Taklung Thangpa Tashi Pal, who propagated the teachings of the Kagyu school.

Although Taklung Thangpa Tashi Pal’s teachings derived from the Phagdru Kagyu, they developed distinctive characteristics. Thus, the lineage transmitted from Taklung Monastery came to be known as the Taklung Kagyu.

In 1276 CE, a disciple, Sangye Ön, was sent to the region of Riwoche (Leiwuqi), where he founded Riwoche Monastery. This became the principal seat of the school in Kham, known as Matang (“Lower Taklung”), while the mother monastery, Taklung, was referred to as Yatang (“Upper Taklung”).

Taklung Monastery grew to a vast scale. The Guide to the Sacred Sites of Ü-Tsang records:
“Within the Auspicious Taklung Thang Monastery, the number of sacred Buddhist relics is beyond counting. Most notable is the statue in the hermitage of Master Taklung Thangpa, which once miraculously spoke. In the upper floor of the main assembly hall stands an image of Master Jangchub Ö, whose hair continues to grow. Such miraculous objects are too numerous to list.”

Life of Tashi Pal

Taklung Thangpa Tashi Pal was born in Yangshö Bongreten, into the Rugé branch of the Zhas Tsangpo family.

At the age of 18, he took monastic vows. His preceptor was Kadam master Lhagangpa Sherab Dorje, and his disciplinarian was Chatrin Gomangwa. He later studied Kadam teachings such as the Bodhisattvacharyavatara (Guide to the Bodhisattva’s Way of Life) and the Compendium of Studies under Geshe Zhagönpa, traveling to Tangja, Dangse, Jomuthang, and other places to receive teachings.

At 24, he went to Lhoka to study under Phagmo Drupa Dorje Gyalpo, receiving Kagyu teachings for six years.

After Phagmo Drupa’s passing in 1170, he traveled to Meldro Gungkar to study further with Kadam master Chakapa. He received full monastic ordination with Khyangshemawa as preceptor, Mabajongtangpa as disciplinarian, and Khyangdün Gemiwa as instructor, gaining deep knowledge of both Kadam and Kagyu traditions.

In 1180, he was invited by the people of Da, Zhe, and Rongto to Taklung, where he founded Taklung Monastery and was honored with the title Taklung Thangpa.

After the monastery’s completion, Taklung Thangpa remained there for 30 years, teaching and guiding disciples. By the time of his passing, the monastery housed 3,000 monks.

He frequently sent offerings and scriptures to Dansa Til Monastery, founded by his teacher Phagmo Drupa Dorje Gyalpo, though these were repeatedly seized by his fellow disciple Zhigungpa. This caused him much sorrow.

In 1210, he passed away at the age of 69.

A report given in 1204, after the Mongol general Doda entered Tibet on behalf of Köden, stated:
“In Tibet, the Kadam monasteries are the most numerous; the monks of the Taklung school are the most virtuous; the power of the Drigung school is the greatest; and Sakya Pandita’s scholarship is the highest.”
This demonstrates the high reputation of the Taklung Kagyu during that era.

Taklung Thangpa himself was regarded as the “most virtuous” master of his time and held great renown throughout northern Tibet.

Life of Rinchen Gonpo

After the passing of Taklung Thangpa, his nephew Guyawa Rinchen Gonpo (1191–1236) succeeded him as abbot (khenpo) of Taklung Monastery.

Rinchen Gonpo became a monk at the age of 11 and, at 13, studied under Taklung Thangpa at Taklung Monastery. At 20, following his master’s passing, he assumed the role of abbot.

During his tenure, he first built a small silver stupa about one cubit in height, followed by a larger silver stupa, enshrining within its sūrya platform (the stupa’s neck) a statue of Master Phagmo Drupa cast from 17 liang of gold.

He also constructed two reliquary stupas, enshrining an image of Master Taklung Thangpa within silver bowls covered by silver parasols. In addition, he built a large silver statue of Taklung Thangpa.

Because the monastery possessed a great many scriptures and sacred images, in 1228 he oversaw the construction of a grand assembly hall. He also renovated monastic residences, raising the number of monks from 700 to 2,800.

Rinchen Gonpo was a skilled administrator. Not only did he govern Taklung Monastery effectively, but he also formalized agreements requiring peasant households to perform corvée labor for the monastery. Historical records state that, within a short time, he increased the number of subjects under his jurisdiction from 82 to 5,000.

The Abbots of Taklung Monastery

The third abbot of Taklung Monastery, Sangye Yajun Shirawa Lama (1203–1272), lived a life of reclusion and formulated detailed monastic regulations. Tradition holds that when the Yuan dynasty’s Imperial Preceptor Phakpa Lama was returning from Dadu (Yuan capital) to Sakya and passed Taklung Monastery, Shirawa Lama went out to greet him, and the two performed the “head-touching” greeting (thödröl). This gesture, in Tibetan Buddhism, was exchanged only between persons of equal standing, showing the high status of Shirawa Lama and the significant influence of Taklung Monastery at that time.

It is said Shirawa Lama entrusted his nephew, Mangala Guru (1231–1297), to the care of Phakpa. After his passing, another nephew and disciple, Sangye Ön (1231–1294), initially succeeded him as abbot. However, with Phakpa’s support, Mangala Guru ultimately secured the position, becoming the fourth abbot of Taklung Monastery.

Mangala Guru became a monk at age 16 under Khenpo Tangjawa and Master Khedrup Zhaba Sangpo, studying the Vinaya and the Lamp for the Path to Enlightenment. Under the guidance of Khedrup Tokchenpo, he learned the practices of Hevajra, Kalachakra, and the profound teachings of Taklung Thangpa. At 25, he received full ordination at Taklung Monastery from Khenpo Tongkaba Woser Gyünle and Ajakan Wenpa Rinchen Tashi.

Later, under Abbot Sangye Yajun, he received instructions on the “Six Yogas of Naropa” and Mahamudra, engaging in 16 years of meditation retreat and attaining samadhi (deep meditative absorption).

He presided over Taklung Monastery for 25 years. After his passing, the esteemed master Mapang Gonpo Tashi Lama became the fifth abbot.

The ninth abbot, Tashi Pelzang (1359–1424), was honored by the Ming Emperor Yongle with the title of State Preceptor and presented with a silver seal and official decree. In 1376, at age 18, he was appointed abbot. At 20, he traveled to Lhasa, where he was warmly received by the Situ Gyalrongpa of the Tséba lineage and others. Tibetan historical records note that he was a contemporary of Je Tsongkhapa. His descendant, Dharma King Tashi Beyoba (1408), also became head of Taklung Monastery and heard teachings directly from Tsongkhapa. Because Tashi Pelzang was responsible for building Rinchencha Monastery, his connections with the Kadam school were strong.

Under the abbacy of Chöjé Rinpoche Awang Chapa Pelzangpo, Taklung Monastery experienced significant growth. By the late 15th century, it remained widely renowned across Tibet for its strict discipline, in contrast with the increasingly lax practices in other monasteries.

During the Ming dynasty, the ninth abbot, Taklung Tashi Pelzang (1359–1424), was blessed by the eighth abbot Redanakare upon first sight. At age six, under the disciplinarian Gönpa Rinshün, he studied writing and recitation; at 11, he learned tantric teachings from Rinchenwa; and at 17, he received full ordination from Rinpoche Namkha Pelzangpo and Letün Rinchen Ngö, taking the name “Tashi Pelzang Nyima Wangbu Sönbe Gochak” (meaning “Auspicious Vajra Armor Protector”). At 18, he assumed leadership of Taklung Monastery, widely turning the wheel of Dharma.

After the death of his master Namkha Pelzangpo, he commissioned a cubit-high silver reliquary stupa, a large Buddha statue, and many scriptures. He was later appointed State Preceptor by the Ming Emperor Yongle, receiving a silver seal and decree. He suffered from heart disease and passed away in 1424. After his death, the tenth abbot was Sonam Gyaltsen (1386–1434), who at age 46 built a jewel-encrusted stupa containing exquisite statues.

Although the Taklung Kagyu lineage continued into modern times, its strength gradually waned under the growing influence of the Gelug school.

Present Situation

The two principal monasteries of the Taklung Kagyu school—Taklung Monastery and Riwoche Monastery—once each housed three to four thousand monks. Over the centuries, Riwoche grew into the largest monastery in Chamdo. Later, both Taklung and Riwoche adopted the tulku (reincarnated lama) system for their abbots.

Taklung Monastery developed two main tulku lineages: the Taklung Machang incarnation line, traced back to the 13th century (to Rinchen Gonpo), and the Taklung Dzigdrul incarnation line, beginning around the 17th century. The Italian Tibetologist Giuseppe Tucci recorded in Tibet: Land of the Snows:
“Taklung Monastery had three reincarnate lamas presiding: the Shachung Tulku, the Machang Tulku, and the Dzigdrul Tulku. Whenever one lineage seat fell vacant, it was filled by a boy from the Dowa family of noble monks.” (The Dowa family is the Dokha family.)

Riwoche Monastery also developed two tulku systems, beginning around the 17th–18th centuries. Over time, numerous branch monasteries of the Taklung Kagyu appeared across Ü-Tsang, Tsang, and Kham, producing many eminent masters.

The Taklung Kagyu tradition’s main teachings include the Thirty-Nine Practices and other transmissions.

From the 18th century onward, the school gradually declined. In 1679, an internal conflict among Taklung leaders over control of the monastery led to the loss of all territorial holdings, and even the abbacy of Taklung Monastery itself was seized. The Dowa (Dokha) family only regained influence when Dowa Tsering Wanggyel was appointed Kalön (minister) by the Qing Emperor, the Seventh Dalai Lama, and the Kashag, earning him the title “Kalön Shachung.” The Dowa family held extensive estates not only in Dokha Khika but also in Lhasa, Pengbo, and elsewhere.

In the early 21st century, the abbot of Taklung Monastery was Dzigdrul Tulku Dingjen Wiser, who also served as deputy secretary-general of the Tibet Branch of the Buddhist Association of China.

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.

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.