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Serkhri Monastery

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Serkhri Monastery’s full name is Tagtsang Lhamo Serkhri Monastery. “Serkhri” also known as “Triba”, is a title given by the Buddhist community, which means the highest degree and honor granted in Buddhist studies. In Tibetan, “Serkhri” is a transliteration of the term “gser phye,” which means “golden throne” or “Fa-tai” (equivalent to the abbot of a monastery).

Serkhri Monastery
cycle of life
monks are being trained
way of life
protector hall
monastic halls
way to hall on top
Serkhri Monastery main hall
Serkhri Monastery in the morning
Serkhri Monastery mural
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Serkhri Monastery stupa
sky funeral
vultures at sky burial

Brief

Serkhri Monastery was founded in 1748 AD. Its founder, the 1st Serkhri, was Jangtsen Gelsang, who at the age of 55, served as the 53rd Serkhri of the Ganden Monastery in Tibet for 8 years. During his tenure, he extensively propagated Buddhist teachings, engaged in debates, and authored significant works, earning great respect from the monastic community. In 1747 AD, he established the Serkhri Monastery in Langmusi.

Collection of Cultural Relics

The main sacred objects enshrined in the monastery include over 4,000 Buddha statues crafted from gold, silver, and copper, and adorned with various precious materials such as coral, pearls, and turquoise, obtained from India, Nepal, China, Mongolia, and Tibet. Among them, the statue of Maitreya Buddha is the most prominent, towering nearly two stories high. In his belly, it houses the ancient tongue relic of the self-manifested guardian deity brought from the Ganden Monastery, as well as the “Heavenly Vajra Staff” of the “Dharma,” the robe of the Master Tsongkhapa, and a golden Vajra unearthed during the construction of the Buddha hall, all believed to possess great blessings. Additionally, there are statues sculpted by the living Buddha “Pakpa Kawa,” including the “Black Enemy Yamantaka” and the main deity figure painted with nose blood by “Jamyang Wo,”. Furthermore, there are precious relics such as the purple-gold Vajradhara statue cast according to the Gelugpa tradition by “Chikin Nangka Sangpo,” and the hand-sculpted Mahakala and Chakrasamvara statues by the 2nd Serkhri — “Lhozang Jangtsen Sangge.”

The most rare and precious relic is the physical stupa of the 1st Serkhri, Jangtsen Sangge, enshrined in the Golden Tile Hall. Whether from its historical establishment or the sacred items it houses, the “Tagtsang Lhamo Serkhri Monastery” can be said to be a large-scale Tibetan Buddhist monastery in the Amdo region, second only to the Ta’er Monastery and Labrang Monastery.

Brief history

Serkhri Monastery once had ten affiliated temples and two meditation centers, with 70 abbots serving over the years. In 1958, there were more than 500 monks, making it the religious, cultural, economic, and political center of the local.

Unfortunately, the monastery was not spared during the “Ten Years of Turmoil” and was completely destroyed. Countless sacred objects and precious relics stored within the temple were lost, including the physical stupa of Serkhri Jangtsen Sangge, which was burned to ashes. The heavy losses incurred can never be compensated for.

Before 1958, the temple had five colleges, including the colleges of Wensi, Tantric, Kalachakra, and medicine, with nearly twenty halls, including the Great Sutra Hall and the Golden Tile Hall, as well as two meditation centers. The faithful were spread throughout the regions of Luqu, Ala, Zhuoni, Diebu, and Jiangcharewa in Sichuan.

Reconstruction

The monastery was demolished in 1958 and during the Cultural Revolution. It was approved for reconstruction in May 1981. On September 22 of the same year, more than thirty monks erected a tent on the ruins of the original site as a temporary chanting hall and held a consecration and chanting ceremony, marking the beginning of the reconstruction of the monastery. The four major colleges were gradually restored, and there are now 140 monks. The main buildings of the temple include the Great Sutra Hall, the Maitreya Buddha Hall, and the physical stupa of the Buddha.

Serkhri Monastery Sky Burial

Sky burial in the Gannan region is only conducted at the Langmusi and is open to visitors. The sky burial platform is located more than 300 meters northwest of the ” Serkhri Monastery” and is one of the largest sky burial platforms in the Amdo region, with a history of over 400 years.

The mountain top is adorned with colorful prayer flags, and there are flocks of vultures circling above, considered as the embodiment of deities in the hearts of the Tibetan people. The sky burial platform does not exude the kind of gloom and horror one might imagine. Here, death not only signifies the end but also symbolizes a new beginning, carrying connotations of rebirth and transcendence. It is the final return for the religious faithful in the Tibetan area, as they use sky burial as a specific way to demonstrate the law of human return to nature.

Milariba Pagoda

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Built in 1777 AD, Milariba Pagoda was constructed by the master “Losang Daggye” in memory of the founder of the Kagyu Pa of Tibetan Buddhism, “Milariba,” following his master’s orders. The pagoda has nine floors, is over 40 meters high, and has a total construction area of 4,028 square meters.

Milariba Pagoda statues
hall way
inside Milariba building
Milariba Pagoda front
Milariba Pagoda peacefull
Milarepa-pavilion
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Three-Tibetan-Figures
usnisa-vijaya-in-pavilion

Brief

The pagoda has a unique architectural style, reflecting the characteristic of “no stone or wood visible on the inside or outside” in its design. It combines the castle-style architecture of the Tibetan with the tower-style architecture of Buddhist pagodas.

Inside the pagoda, there are many art treasures such as Tangka paintings, murals, embroidery, and butter sculptures. Many scroll paintings depict the life of Milariba and his diligent cultivation. The original pagoda was destroyed during the Cultural Revolution. The current pagoda was rebuilt in 1988 according to the original style and took four years to complete.

Construction

The 1st floor

The 1st floor is dedicated to Qiangba Buddha, also known as the future Buddha – Maitreya Buddha. The Buddha is divided into three periods: past (Dipamkara), present (Shakyamuni), and future (Maitreya).

According to Buddhist scriptures, it is prophesied that after the Nirvana of Shakyamuni Buddha, in 13,000,000 years, Maitreya Buddha will replace the position of the Buddha and propagate the Dharma to the human beings.

To the left of Qiangba Buddha is the Bodhisattva Manjusri, also known as the deity of wisdom, or the Bodhisattva of Wonderful Sound. To the right is the Bodhisattva Vajrapani, the deity who eliminates all evil in the world.

The individuals to the left of Bodhisattva Manjusri are all significant contributors to Tibetan culture and Tibetan Buddhism.

Among of those, the third figure is “Tangdong Gyebo,” a monk of the Kagyu sect and the founder of Tibetan opera. Legend has it that he invited the seven sisters of the Baina family to form a singing and dancing troupe to raise funds to build over a hundred iron bridges. Therefore, he is also known as the “Iron Bridge Living Buddha,” and Tibetan opera performers consider him the founder of Tibetan opera.

The sculpture to the right of “Vajrapani Bodhisattva” are significant figures in Tibetan history. The first is the famous 33rd generation Tibetan king Songtsen Gampo, with his queens, Princess Wencheng and Princess Bhrikuti of Nepal, both devout Buddhists who devoted their lives to the spread of Buddhism in Tibet.

The third figure is Chisong Detsan King, who supported the creation of the first Buddhist monastery in Tibet, the Samye Monastery. Finally, there is Tumi Sangbutsa, Songtsen Gampo’s minister, who created the Tibetan script by studying languages and scripts in India at the behest of Songtsen Gampo. After returning to Tibet, he created the Tibetan phonetic script based on Sanskrit, which has been in use for over 1,300 years.

The 2nd floor

The 2nd floor is dedicated to the Dalai Lama and the Panchen Lama. In the center is Tsongkhapa, the founder of the Gelug sect (Yellow Hat) of Tibetan Buddhism. Tsongkhapa was born in 1357 AD in the area where the Ta’er monastery in Huangzhong, Qinghai, is now located. At the age of 3, he received lay vows from the 4th living Buddha of the black hat lineage “Karma·Rab Dorje” of Karma Kagyu Sect. At 7 years old, he joined the Xaqiong Monastery in Qinghai, where he studied under the founder of the Xaqiong Monastery, a great monk of the Kadampa sect named “Dundru Renchen”. When he was sixteen, he went to central and western Tibet to study Buddhism and earned the title of “Geshe”. At the age of thirty, he initiated religious reforms, advocating the use of yellow robes, wrote extensively, and established the theoretical basis of the Gelug Pa. In 1409 AD, with the help of local nobles, he founded the Ganden Monastery and became its first Ganden Tripa (abbot), officially establishing the Gelug Pa. After his passing in 25th of the 10th month 1419 AD (Tibetan calendar), his disciples built the Drepung, Sera, and Tashilhunpo Monasteries in Lhasa, Shigatse, and Ta’er (kumbum) monastery in Qinghai, Labrang monastery in Xiahe respectively. These monasteries, along with the Ganden Monastery, are known as the six great Gelug pa monasteries in Tibet.

To the left of the Tsongkhapa statue is his chief disciple, Gyal Tsabje. Before his passing, Tsongkhapa passed on his robes and position to Gyal Tsabje. After Tsongkhapa’s passing, Gyal Tsabje succeeded as the 2nd Ganden Tripa (abbot). In 1430, Gyal Tsabje passed the position to Khe Drupje, who became the 3rd Ganden Tripa. The statue of Khe Drupje is to the right of Tsongkhapa, and these three are known as the “Three Great Masters and Disciples.” Khe Drupje was later recognized as the first Panchen Lama by later generations.

To the left of Tsongkhapa is Gendun Drub, who was later recognized as the 1st Dalai Lama by later generations. The third figure to the left of Tsongkhapa is the 5th Dalai Lama, Ngawang Lobsang Gyatso, who established the Gelug Pa’s dominant position in Tibet during his reign. By the time of the 7th Dalai Lama, the Gelug Pa had officially established a system of combined religious and political rule in Tibet.

Straight in the 1st place on the left, the statue is Atisha, a prominent Indian Buddhist monk who was invited to Tibet in the Northern Song Dynasty (1042 AD) to propagate Buddhism. He played a significant role in the revival of Buddhism in Tibet and is considered the founder of the Kadam Pa lineage.

In the lower left corner of Atisha is the actual founder of the Kadam Pa, Dsong Dunba, who arrived in Reting in 1056 AD at the invitation of the local leader of Danmxiong in northern Tibet and presided over the creation of Reting Monastery, marking the formal establishment of the Kadam Pa.

On the right side of Atisha are his proud disciples, Bodowa, Jing ewa and Pu jiongwa, known as the three great masters of the Kadam Pa, who helped to promote and develop the Kadam Pa. When the Kadam Pa developed into the 14th century, Tsongkhapa founded the Gelug sect based on its teachings. Therefore, later generations also referred the Gelug Pa as the New Kadam Pa.

On the right in the first row, there are the five founding masters of the Sakya Pa. The Sakya Pa was founded in the Northern Song Dynasty (960 AD – 1127 AD), with Sakya County in Tibet as its fundamental site, and it promoted Buddhism through two modes of inheritance: lineage and Dharma.

The first on the right is the Sakya 4th Founding Master, “Bantida·Gonga Gyasen”, who in 1253 AD led his nephew, the 5th Founding Master – Basipa, to meet with the Mongolian prince Koden in Liangzhou and reached an agreement on behalf of the local forces in Tibet with the Mongolian royal family. From then on, Tibet surrendered to the Yuan Dynasty and officially accepted the central government’s jurisdiction. After Kublai Khan unified the China, he appointed the 5th Founding Master “Basipa” as the national teacher, who held great power over both religion and politics in Tibet and established the Sakya regime.

To the left of ” Bantida·Gonga Gyasen ” is the important figure of the Sakya Pa, “Chana Dorje”, who was the younger brother of the Yuan Dynasty national teacher “Basipa”. Kublai Khan once appointed him as the King of Bailan and married a princess to him.

The central figure on the right is the founder of Labrang Monastery, the 1st Jamyang Zhepa, who was from Ganjia town in Xiahe County. He became a monk at the age of 13 and went to Tibet to study Buddhism at the age of 21. He studied in Lhasa for 40 years, was proficient in classical texts, and had a great reputation, being known as the “2nd master after Tsongkhapa”. In 1709 AD, (the 48th year of the reign of Kangxi emperor of Qing Dynasty), Jamyang Zhepa accepted the invitation of Prince Chakhan dandzin of the Mongolian tribe in southern Qinghai and returned to his hometown to begin building Labrang Monastery. Here, there are also more than 500 volumes of the Tibetan Buddhist canon, including the Danjur and the Kangyur.

The 3rd floor

The central figure on the third level is the founder of the Nyingma Pa, Guru Padmasambhava. To his right is Chisong Detsan, the 37th Tibetan king, who organized the construction of Samye Monastery and to his left is one of the founders of Samye Monastery, Shantarakshita.

Nyingma Pa is the oldest sect of Tibetan Buddhism. In 754 AD, after Princess Jin Cheng’s son Chisong Detsan came to power, he implemented a series of major reforms that promoted the economic and cultural prosperity of the Tubo Dynasty, leading it to its peak. Chisong Detsan also invited renowned Buddhist scholars from India and Kashmir to Tibet to promote Buddhism. Under Chisong Detsan’s leadership, the Indian master Padmasambhava presided over the construction of the first Tibetan Buddhist monastery, Samye Monastery, with Shantarakshita overseeing the specifics. From then on, the Tibetan people had dedicated monks, known as lamas, separate from the production.

The 4th floor

On the southern right side of the 4th level, there are murals of the 21 Taras. “Tara” in Tibetan Buddhism is equivalent to Guanyin in Chinese Buddhism, and the most common are White Tara and Green Tara.

On the left side, there are murals of the 16 Arhats. This level mainly venerates the masters of the Vajrayana, including Avalokiteshvara Bodhisattva, Manjushri Bodhisattva, and Vajrapani Bodhisattva.

Tibetan Buddhism is divided into the Exoteric Buddhism and Esoteric Buddhism. The Exoteric Buddhism practices Buddhism openly, while the Esoteric Buddhism has specific regulations for practices, offerings, and rituals and does not allow arbitrary actions.

The 5th floor

The central figure in the 5th level is the master Marpa, the founder of the Kagyu Pa of Tibetan Buddhism. He had a diverse education and never became a monk, instead, he taught disciples while engaging in trade and farming.

To his left is Milarepa, one of Marpa’s four main disciples. Milarepa was born into wealth, but at the age of 7, his father passed away, and his uncle seized the family’s wealth, driving Milarepa and his mother out. Seeking revenge, his mother sold their remaining possessions and sent him to learn sorcery from a Bon religion teacher. Years later, he used a hailstorm sorcery to kill 35 people from his enemy’s family. Overwhelmed with remorse, he sought the tutelage of Marpa, a great master of the Kagyu Pa, to learn Buddhism. The mural depicts Milarepa in a cave, engaging in meditation and teaching through song.

To Marpa’s right is his disciple, Tab Rabgye, who furthered the teachings of the Kagyu Pa and established the Dakpo Kagyu lineage.

Because Milarepa wore white clothes while teaching, so the Kagyu sect is also known as the White Sect. Over the centuries, various sub-sects of the Kagyu sect emerged, including the Four Major and Eight Minor lineages. The system of recognizing living Buddhas in Tibetan Buddhism was originally established by the Kagyu sect’s Black Hat lineage, and has been widely adopted by other major sects of Tibetan Buddhism.

The four scroll paintings on the southern wall of the 5th and 6th levels depict the story of Milarepa’s meditation practice.

The 6th floor

The 6th level features a Vajrayana Buddha image, with the central figure being Mahakala, also known as the Great Black One, derived from the Hindu deity Shiva. Offering rituals to Mahakala are believed to enhance power and ensure success in various endeavors. Due to this belief, the Sakya sect’s leader, Pasipa, presented a Mahakala statue to Kublai Khan, making it one of the idols worshipped during the Yuan Dynasty.

The 7th floor

The central figure enshrined on the 7th level is a Vajrapani Bodhisattva. Vajrapani typically holds a vajra in the right hand and a vajra bell in the left, symbolizing unwavering determination and wisdom to destroy all evil. In Vajrayana Buddhism, this is considered an image that emerged when Shakyamuni Buddha taught esoteric teachings.

The 8th floor

The 8th level enshrines five “Tathagatas,” which are Buddhas with different bodies of truth. “Tathagata” is an epithet for Buddha, and there are also thirty-five other Buddhas, including Shakyamuni.

The 9th floor

The 9th level is purely symbolic. The raised structure on the roof represents a mandala, a recreation of the place where Shakyamuni Buddha gave esoteric teachings to the public.

Summary

The Buddha statues enshrined from the 3rd to the 8th level are all carved from sandalwood and juniper.

On both sides of each floor, there are a total of 1025 statues of Milarepa, each measuring one cubit in height, and 20 statues of Shakyamuni, also one cubit in height. Additionally, there are statues of the founding patriarchs of various sects of Tibetan Buddhism, including the Nyingma, Sakya, Kagyu, Gelug, and Kadam sects. There are also numerous main deity statues of the four divisions of Vajrayana Buddhism, such as Vajrakilaya, as well as 215 statues of Dharma protectors and wealth deities. In total, there are 1272 Buddha statues within the entire pagoda complex. Surrounding the courtyard of the pagoda are 130 copper prayer wheels and a main gate and a white stupa.

Like all Tibetan Buddhist monasteries, the top of the 9th level pagoda houses a Dharma-chakra, also known as the “Two Deer Listening to the Dharma,” symbolizing the story of Shakyamuni Buddha giving his first sermon in the Deer Park, signifying the eternal turning of the Dharma wheel and the continuity of the Buddha’s teachings.

Milariba’s Exhortation Dance for Goodness

The monks of Milariba Pagoda hold various religious activities every year, strictly adhering to the form of religious dance passed down from the Thashilunbu Monastery. The dance is solemn and grand, depicting images of animals, ghosts, gods, good, evil, and humans. The costumes and masks are unique, and the sound of the drums and gongs is stirring.

Milariba’s “Exhortation Dance for Goodness” is the main religious activity of Milariba Pagoda. The performance tells the story of Milariba persuading the hunter “Gongbo Dorje” and is a form of religious drama that combines performance and preaching. The plot is relatively simple and interesting, and it is the largest gathering activity during the July religious puja.

The religious drama of this “dance” is said to have been compiled by the Gongtangcang Living Buddha of Labrang Monastery and consists of five sections. The first four sections have little to do with Milariba persuading “Gongbo Dorje”, and the main story is performed in the 5th section. The plot is based on the story of Milariba in “The Life and Songs of Milariba” and is a special method of preaching to encourage people to believe in Buddhism, believe in cause and effect, and not commit sins such as killing.

At the beginning of the performance of the “Exhortation Dance for Goodness,” the protagonist Milariba carries a scripture on his back, holds a Zen stick, and wears a white robe with a red border. He sits on a chair after arriving at the scene. Then two deer enter the stage and dance, and after the dance, they crouch in front of Milariba’s seat. Two hunting dogs follow and arrive at the scene. Seeing that the two deer being chased are motionless, they sit on the left and right sides of the two deer. The actor playing Milariba stands up, looks for the dogs and deer, and drums while preaching with a clear and melodious tone. The main idea is to persuade the deer not to be afraid because death is inevitable until they are liberated, and to persuade the hunting dogs not to have killing thoughts because the cycle of cause and effect will ultimately lead to suffering. After the preaching, the deer and dogs dance in turn and then crouch on the left and right sides of Milariba. At this time, a tall and strong hunter with a red mask, braided hair, a coral headband, a water otter fur coat, and Tibetan boots enters the scene and jumps into the crowd on the left side while talking to himself in a rough and humorous tone. After the hunter arrives, he looks for the two deer and runs to Milariba to search. Seeing that the hunting dogs and deer are tame and motionless, he shoots arrows at them, but not only does he miss, but the arrows bounce back. He is very surprised and realizes that Milariba is extraordinary. He returns to the front to observe. Milariba stands up and explains the Buddhist doctrine of impermanence in detail. The hunter then has a great realization and converts to Milariba, and the deer and dogs are overjoyed and dance together. The preaching conference ends successfully.

Hezuo Monastery

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Hezuo Monastery, also known as “Tso gonpa,” is called “Gaden Choling” in Tibetan, meaning “Land of Virtuous Dharma,” and it is a Gelug Pa monastery of Tibetan Buddhism.

It is located approximately 1 kilometer east of the town of Hezuo, the capital of today’s Gannan Tibetan Autonomous Prefecture.

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Hezuo-Monastery-hall
The stupa
overlooking Hezuo city
prayer wheel room
protector hall
Hezuo monastery halls
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Brief

The monastery was founded in 1673 (the 12th year of the reign of Emperor Kangxi of the Qing Dynasty) by the eminent monk “Sherab Chodan.” He was from Ganjia county and was a disciple of the venerable “Rongpo Drubchen Gadan Gyatso.” After studying Buddhism in Tibet, he received the title “La-rang-ba Gaxi” and gained the support of local leaders in Hezuo to establish the “Hezuo Monastery”; It is the seat of the Tsokhri sprul incarnations

History

In 1749, the first Tsokhri · Samucha — “Jantsan Senge” established the “Regulations for Listening to the Dharma” at Hezuo Monastery, and since then, both the political and religious authority has been under the jurisdiction of the Sertse Renpoche system.

The 2nd Tsokhri·Losang Jantsan Senge (1757 AD – 1850 AD) went to Tibet at the age of 26 to seek the Dharma, extensively studied the “Five Great Treatises,” and achieved great success in his studies. The local Hezuo government conferred upon him the title of “Chan Yang Ganden Sangye Erdini Bantida.” After returning to Amdo, he served as the abbot of the Longwu Monastery in Qinghai, Tongren county, where he oversaw the construction of the Great Golden Roof Hall, the Shakyamuni Hall, and the Printing House of Hezuo monastery. He left behind a collection of 8 volumes of writings.

The 3rd Tsokhri·Losang Dentsen Senge organized the construction of the Great Sutra Hall and the Great Angqian (abbot’s residence), and passed away at the age of 50.

The 4th Tsokhri·Losang Boden Senge passed away at the age of 69.

The 5th Tsokhri·Losang Tuden Senge.

Through the efforts of the successive Sertse incarnations, Hezuo Monastery became one of the largest monasteries in the Gannan region.

By early 1949, Hezuo Monastery had two sutra halls, ten temples, and a nine-story pagoda (Milarepa pagoda). It had a community of over 500 monks and approximately ten thousand followers, and also had schools, clinics, a police station, and a security team stationed there, making it essentially a self-governing entity within the county.

In 1955, the Milarepa Pagoda was restored within the Hezuo Monastery, rising nine stories high and commonly known as the “Nine-Story Building.” It currently houses over a hundred monks.

In 1958, Hezuo Monastery was preserved, but during the Cultural Revolution in the mid-20th century, it was completely demolished.

In 1981, Hezuo Monastery was restored and new halls, including the Great Sutra Hall, were built.

Geerti Monastery

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In Langmusi, located in Ruogai County, Tagtsang Lhamo Geerti Monastery, also known as the Geerti Monastery in short. The terrain that Geerti Monastery is located is relatively open, with herds of cattle and sheep leisurely grazing in the grasslands next to the monastery, while the monks solemnly chant scriptures in the main hall.

Geerti Monastery
Geerti Monastery
Geerti Monastery
Geerti hall
Geerti view
praying monk
8 auspicious symbols
dharma symbol
Monk dormitory

History

The first living Buddha of the Geerti Monastery, Rongqing · Gendeng Jangsen, was one of the seven disciples of the founder of the Gelug Pa of Tibetan Buddhism, Master Tsongkhapa, and established the monastery in 1413 AD. It is one of the largest and most influential monasteries of the Gelug sect in the Aba Tibetan and Qiang Autonomous Prefecture of Sichuan Province, with 18 affiliated monasteries and around 500 monks.

In 1756 (the 21st year of the reign of the Qianlong Emperor of the Qing Dynasty), the Upper Tantric College was established and the monastery began to gradually expand.

Legend of the Monastery

In 1409, when Master Tsongkhapa founded the Ganden Monastery which was the 1st monastery of Gelugpa of Tibetan Buddhism. The first living Buddha of the Geerti Monastery, Rongqing · Gendeng Jangsen, was his trusted assistant. Master Tsongkhapa sent him to consult with his teacher, Langka Gyentsen, about the construction of the Ganden Monastery. After giving the necessary instructions, the teacher told Rongqing Gendeng Jangsen, “Once the construction of Ganden Monastery is completed, you should go to the Gyarong region to build a monastery to promote the Buddha’s teachings.”

Rongqing Gendeng Jangsen returned and truthfully reported this to Master Tsongkhapa, who then instructed him to go to a place with specific features, including a crescent-shaped valley, a mountain cliff resembling a crown, and a small lake resembling turquoise, to build a monastery and promote the Gelugpa.

Cultural Relics

Geerti Monastery in Sichuan once housed many invaluable treasures, most of which were destroyed during the Cultural Revolution. However, there is now a precious relic – the physical remains of the 5th living Buddha of the Geerti Monastery. The 5th living Buddha was born in 1681 AD and passed away in 1775 AD at the age of 74.

During the Cultural Revolution in the 1960s, the physical remains were taken to the county town of Zoige and then secretly buried on the Dalonggou Mountain by a few religious believers. When it was unearthed in 1981, the muscles still had elasticity and showed no signs of damage. It was then brought back to the Geerti Monastery and has been enshrined in the monastery’s golden hall ever since.

Before the democratic reforms, the physical remains naturally grew hair, but after a group of high-ranking monks gave it a haircut, it never grew hair again. The gilded physical remains have endured the trials of over 300 years and remain lifelike to this day.

Choten Shar Monastery

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Choten Shar Monastery, also known as “Duohe monastery”, its full name in Tibetan is ” Choten Shar Gadan Drashi Rabgyaling,” It belongs to the Gelug Pa of Tibetan Buddhism.

Brief

Located in Duohe Village, about 10 kilometers south of Hezuo City, the monastery was named after the Duohe tribe as it was built within their territory. Established in 1502 AD, the monastery was founded by a great master who came from Tibet to propagate Buddhism in this area.

The monastery is situated at the foot of a mountain, with lush forests to the front and dense woods to the rear. A clear stream, the Daohe River, flows gently at the foot of the mountain, surrounded by bushes, fragrant flowers, and the G306 Provincial Road passing in front of the monastery.

With the development of tourism, the monks of the monastery have also set up a tourist spot on the grassland in front of the monastery, offering delicious Tibetan cuisine. This allows visitors to not only admire the monastery and worship the Buddha, but also to taste a variety of Tibetan dishes such as fresh butter tea, yogurt, Tibetan dumplings, and milk tea, all personally prepared by the monks.

Choten Shar Monastery b Buddha statue
Choten Shar Monastery flag pole
Choten Shar Monastery front gate
Halls of Choten Shar Monastery
Choten Shar Monastery main hall
Duohe Monastery wall painting
Duohe Monastery prayer wheel room

Brief History

In the year 1670 AD, the 5th Panchen Lama issued a protective document, stipulating that no one should harass this temple. The descendants of the local officials of “Ran-Jian·Badan Jiang,” designated the land and people of 6 villages in the Duohe area as supporters of Duohe monastery which was under the protection of Gomang Dratsang (a college of Drepung monastery, Gomang meaning “many doors” in Tibetan). Every Tibetan New Year, representatives from Duohe monastery would go to offer tribute to Gomang Dratsang .

When the 2nd Jamyang Living Buddha went to Tibet, he accepted to manage the land and people of Duohe according to the wishes of Guomang Dratsang, and made offerings to the Guomang Dratsang. From then on, Duohe monastery and the tribe came under the management of Labrang Monastery, establishing a series of practice rituals and monastic discipline.

In 1758 AD, the 2nd Jampelyang took over the Choten Shar Monastery, and since then, it has become a Kalachakra College under the jurisdiction of Labrang Monastery in Xiahe County. Currently, there is one living Buddha and over 80 monks.

After the turmoil of 1879 AD (the 18th year of the Tongzhi reign in the Qing Dynasty), the other 6 villages of Duohe region also became supporters of the Choten Shar Monastery.

When “Zhi Guan Ba·Losang Sherab” and “Wenbu Losang Tutanbu” were in charge of this monastery, they respectively requested the 3rd Jamyang Renpoche to send teachers to instruct the recitation and rhythm of the “Puming Sutra”, and to rectify the discipline, establish rules, and set up a system for the appointment and dismissal of the abbot

The temple suffered destruction twice due to wars in 1924 and 1927. The entire temple was once on the brink of destruction, and nearby villages also suffered greatly.

Between 1940 and 1958, the number of monks increased to nearly a hundred, and the reconstruction of the Buddha hall, scripture hall, and the creation of Buddha statues and stupas took place.

In 1981, the Great Scripture Hall, which was destroyed during the “Cultural Revolution,” was rebuilt with a main building area of 753 square meters and opened to the public.

Features

The most distinctive feature of this monastery is that it is built entirely in the flat-top white wall style of the temples in Lhasa, which is unique in the Amdo.

The monastery has a Dingkeer Dratsang (Kalacakra College), and high-rank lama appointed by Labrang Monastery, including the abbot, recitation master, and two jiwai. The temple houses the sleeping quarters (nangqian) of four living Buddhas, including: Zhi Guanba Cang, Canba Wa, Dewa Cang, and Zhuangwa Cang, as well as a Jiwai Nangqian.

As a Kalacakra College, the Choten Shar Monastery belongs to the Esoteric Astronomy College, and most of the Buddha statues in the temple are esoteric deities and protectors. The temple holds Kalacakra dances and offering dances, and has established rules for practicing colored powder painting, medicine, astronomy, and other subjects. The monks mainly study the generation and completion stages of Kalacakra and the Nine Fierce Vajras, as well as Kalacakra astronomy and Tibetan calendar, and learn the techniques and steps of declamation, language, poetry, calligraphy, painting, and phonology. The main task of the temple is to calculate the Tibetan calendar for the coming year and several years ahead, and to practice drawing colored sand mandala.

The temple is most famous for the great historian “Chi-gan-ba·Gong-qu-ho Tenba Rabgyi” (1801-1866). His work “History of Politics and Religion in Amdo” is an authoritative text for modern researchers studying the Amdo.

Architecture

The main entrance of the Choten Shar Monastery’s main hall is decorated with seven lion heads and two elephant heads, indicating that it is an esoteric college.

On the two walls next to the entrance of the main hall, there are four thangkas depicting the four heavenly kings of Buddhism.

The mural on the right wall describes the cycle of life and death in the three realms (desire realm, form realm, and formless realm) and the six realms (humans, gods, asuras, hungry ghosts, hell beings, and animals), showing the causal relationship of all the factors that lead to the evolution of life.

The mural on the left wall tells an ancient Tibetan myth called the Battle of Shambhala. It is said that Kalacakra transformed into a king and led his people to resist and repel foreign invasions, finally defeating the enemy and defending his own homeland.

The main statue in the center of the main hall is the “Three Masters and Disciples”, with Tsongkhapa, the founder of the Gelugpa sect, in the middle. The statues on the right and left sides are Jia Caojie and Ke Zhuojie, both of whom were Tsongkhapa’s top disciples. Ke Zhuojie was later recognized as the first Dalai Lama.

The walls on both sides of the main hall are decorated with exquisite esoteric thangkas. Esoteric Buddha statues are more complex than those of the Exoteric sect, with deep symbolic meanings in their colors, decorations, expressions, multiple arms and heads, mudras, and ritual objects.

For example, a blue body represents anger, while red represents power. The three eyes on the head represent the ability to see the past, present, and future. These Buddha statues are responsible for protecting Buddhism, exorcising demons, and assisting the guru.

The top of the main hall is decorated with 31 embroidered thangkas, which are known as the three treasures of Tibetan art along with murals and butter sculptures. The first 16 thangkas are the Sixteen Offering Goddesses, followed by the Eight Auspicious Symbols of Tibetan culture, and the last seven are the Seven True Images.

These thangkas and murals are painted with mineral pigments mixed with materials such as ox bile and bone glue, making them colorful, three-dimensional, and long-lasting.

In the center of the main hall is the future Buddha Maitreya, also known as Qiangba Buddha. The bronze Buddha statues on either side of Maitreya’s niche are all Shakyamuni Buddha, numbering more than a thousand.

Collection of Cultural Relics

The monastery houses precious cultural relics, including a statue of Shakyamuni Buddha, three statues of Tsongkhapa and his disciples, statues of the first to fifth Jamuyang Renpoche, and a bronze statue of Vajradhara. There are also thousands of statues of Shakyamuni Buddha, the Sixteen Arhats, and various thangkas.

There is a two-story-high sandalwood statue of the immovable Buddha as the main deity. In the Maitreya Hall, there is a large statue of Maitreya Buddha, as well as other statues and thangkas. The Mahakala Hall houses a thousand statues of the goddess Tara, with Mahakala as the main deity.

Legend

According to legend, a monk named Damba Jiacuo once went on a pilgrimage to Wutai Mountain, where someone sold him a Vajra with five prongs. Before he could pay, the person disappeared. It is said that this Vajra is now held by the immovable Buddha in the temple.

Scriptures

The Buddhist scriptures in the temple mainly consist of the complete collection of the “Kangyur” and “Tengyur,” the collected works of Tsongkhapa and his disciples, and the classic texts of the Esoteric Buddhism and Exoteric Buddhism

Dowa monastery

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Dowa monastery, full name “Dowa Bongya Monastery”. It is a Gelug Pa tradition, and about 15 kilometers southwest of the county seat, to the north of Dowa Village, where the township government of Qu-ku-hu of Tongren County is located.

Green tara
Dowa monastery Tsongkapa
Dowa monastery main hall
Dowa monastery wall painiting
Dowa monastery Bodhisattva of Wisdom

Tradition

According to tradition, it was built during the Wanli period of the Ming Dynasty, approximately 1596 AD, and was initially a branch temple of Longwu Monastery, starting as a meditation room and later developing into a small temp

Brief History

In 1958, the temple had 55 monks, with three main halls totaling 120 rooms, two Angqian (abbot’s palace) with 80 rooms, around 30 monk dormitories totaling approximately 450 rooms, covering a total area of about 30 acres. The temple also had 25 horses, cultivated 3 acres of land, and had about 5000 acres of forest.

Current situation

The main structures of the temple are still intact. It was opened to the public in 1980. Currently, there are 11 monks in the monastery. The main religious activities of the temple include the prayer ceremony in the 1st month of the lunar calendar, and the worshipers are the local residents of Dowa Village.

Tsezhig Gonpa

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Tsezhig Gonpa, also known as “Gangya Tsezhig Yungdrung Bon Tan-phel-ling”. It is the largest Bon monastery in the Gannan Tibetan region, located in Zuo-hai Village, Ganjia Township,

Means of “Tse-Zhig”

In Tibetan, “Tse” refers to a noble lineage that is superior to other lineages and has extraordinary merits. It is a family surname in the lineage transmission of living Buddhas, and the honorary title of the Muca·Garab lineage is “Tse “.

In Tibetan, “Zhig” refers to all illusory phenomena melting into the meaning of original wisdom.

“Tsezhig” is the title of the monastery’s head living Buddha, which was later used by believers as the name of the monastery.

Source of Monastery’s name

The reason why the name of the ZuoHai monastery is called “Tse Zhig” is that among the many practice sects, ” Tse Zhig” is superior to other Dharma lineages, hence the name ” Tse Zhig”.

The meaning of ” Yungdrung” is “Yung” indicating the victory of the ultimate truth, and “Drung” indicating the imperishability of the world, meaning that all phenomena have both a true and a conventional aspect.

Founded in 1002 AD by the great master ” Yungdrung Gyasang” (also known as Druwang· Dunni Xiaopu), the monastery is one of the 350 Bon foundations’ monastery. In the early days, it was mainly led by hereditary living Buddhas, and later developed into a system of reincarnated living Buddhas.

Architecture

The main buildings and sacred objects of the Tsezhig Gonpa include the Great Scripture Hall, four Buddha Pavilions, three residences for the living Buddhas, the “Ganzhuer” Sutra Repository, the administrative office, the dining hall, the Dharma Protector Hall, and the Manjushri Buddha Hall, totaling more than sixty rooms. The temple’s perimeter is surrounded by hundreds of prayer wheels and four large scripture halls.

All the doors and windows of the temple are made of mineral materials and adorned with colorful paintings. The surrounding prayer halls are paved with stone steps. In front of the temple, a large flag symbolizing the prosperity of the three divisions of the esoteric and exoteric teachings flutters in the wind.

The Great Scripture Hall is a two-story building supported by thirty-six columns, housing five scripture halls. In the center is a statue of “Sherab Miwo,” with the past Buddha “Lamp-Burning Buddha, also known as Dipamkar” and the Bodhisattva Manjushri’s incarnation, Zambanankada, on the right, and the future Buddha (Maitreya Buddha) and the second Tathagata “Nianmei·Sherab Jiancan” on the left, along with other sacred objects such as stupas of eminent monks, Mandala, and thrones of successive living Buddhas, as well as murals and thangkas.

The Manjushri Hall is a two-story eaved hall built in the architectural style described in the “Pure Radiance Sutra,” primarily dedicated to the worship of Manjushri Buddha. The statue depicts the Buddha holding a sword of wisdom high in the right hand, symbolizing the severance of delusional and egoistic attachments, while the left hand holds a sutra and a bright lamp, representing the dispelling of the confusion and ignorance of all sentient beings, and the surrounding of seven wisdom Buddhas with the radiance of wisdom. The second floor features delicate thangkas of the twelve Buddhas of the esoteric teaching.

The Great Compassion Bodhisattva Hall: This is the main hall dedicated to the Compassionate Bodhisattva of Wisdom. The naturally serene and uncontaminated by worldly dust Compassionate Bodhisattva of Wisdom. The posture of the body signifies that the Compassionate Bodhisattva of Wisdom constantly gazes upon all sentient beings in the three realms with the eyes of wisdom, using the three wisdom eyes to teach and demonstrate the secret teachings, and bestowing the nectar of liberation from afflictions and the elimination of poverty and fear. The meaning of holding a treasure vase in the right hand and a mirror in the left hand signifies the mastery of the five primordial wisdoms. This statue was consecrated and installed according to the “Detailed Treatise on the Installation of Statues” by Khenchen Nyima. Surrounding the hall are one thousand images of the Compassionate Bodhisattva, built to pray for world peace and the happiness and well-being of all people.

Other buildings include the residences of the three living Buddhas, the scripture repository, the Dharma Protector Hall, the God of Wealth Hall, the teaching building, seven prayer wheel rooms, the Dala main Buddha stupa, and the reception area. Years of effort have allowed the temple to restore its original scale. The golden roof of the Compassionate Bodhisattva Hall is entirely covered with golden tiles.

Present Situation

Tsezhig Gonpa has the unique practice of using prayer wheels that rotate in the opposite direction, counterclockwise, with the exterior walls adorned with the “卐” symbol. Although the Bon religion no longer holds a dominant position in the Tibetan region, it still has numerous followers.

Monks in the temple can marry and have children, and are not required to wear monastic robes on a daily basis. The temple has its own distinctive religious attire, but often wears the robes of the Gelug Pa. The temple also houses a priceless 2nd-century crown of a Tibetan king.

The gonpa has over 1,000 local believers and followers, as well as some followers from other regions. Currently, the temple owns over 30 acres of cultivated land and a small number of cattle, all of which are managed by local villagers. The temple only charges a small amount of butter and grain as rent.

The daily living expenses of the Bon religious monks at the temple are mostly covered by their own families, except for a small amount of alms and income from conducting prayer rituals.

Daily Management

In this gonpa, whether it is a living Buddha or an ordinary monk, they first receive the “refuge vow”, then adhere to the “Shramanera Bhikshu Pure Vinaya” , and practice the “Great Vehicle” of the “Vajrayana,” with the ultimate goal being the realization of “Supreme Complete Enlightenment.”

The monastery has a complete and strict system of studying the scriptures. The main teachings include the scriptures of the Exoteric, Esoteric, and Great Perfection, as well as the study of Tibetan script and calligraphy, ritual traditions, sacred dance and chanting, playing musical instruments, rhetoric, craftsmanship, medicine, astrology, history, grammar, literature, poetry, logic and other subjects.

In keeping with tradition, the temple has also embraced modern subjects such as computer studies, striving to advance while preserving traditional culture.

Drakar Gonpa

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Drakar Gonpa, also known as “Drakar Sang-nga Mingyaling,” is located at the foot of Bai Shi Ya (White Stone Cliff), nestled against the mountainside, and is situated 38 kilometers from the town of Xiahe. It is a Gelug Pa monastery of Tibetan Buddhism.

The monastery is not large in scale, and its head is the only recognized female living Buddha reincarnation in Gansu Province, known as “Gong-ri-cang” or “Ka dolma,” meaning ” Dakini”

Gong-ri-cang

In Tibetan, “Gong-ri-cang” translates to “the one who guards the Stone Mountain,” with the “stone mountain” referring to the Bai Shi Ya. Legend has it that she possesses supernatural abilities and prophetic powers. After the passing of the first Gong-ri-cang female living Buddha, as no one knew where the key to the protective hall was located, the hall remained closed. However, when the second Gong-ri-cang female living Buddha, born in “Gangjiaxi” and known as “Gu-er-wu-cang,” came to pay her respects outside the hall, she instinctively picked the key to the protective hall from among many ceremonial Hardar. Upon opening the hall, the divine lamp lit by the first Gong-ri-cang female living Buddha at her passing still flickered, leading to her recognition as the reincarnation of the first Gong-ri-cang female living Buddha.

At that time, the monastery’s abbot, Kangmu·Laka Druchen, constructed a residence for the second Gong-ri-cang female living Buddha on the eastern side of a cave opposite the Bai Shi Ya. Since then, she has resided there, overseeing the monastery. The lineage of the Gong-ri-cang female living Buddha has now reached the sixth reincarnation, and her residence still stands at the foot of the Bai Shi Ya.

Brief History

According to legend, in the year 1644 AD, Gangya Bandita founded this monastery and built the Tenzin Phodrang Hall. He established the Exotoric Buddhism Academy with Yu·Gyaran Kuanba. At that time, there were over 700 monks in the monastery, with one main scripture hall and a large cauldron capable of holding 80 barrels of water for the monks’ meals.

Nechu Gyatso once served as the head of the monastery. He welcome and brought in the “Kanyur” Tripitaka written in gold to the monastery, accumulating great merit for the monastery. In the year 1788 AD, together with the elders of Gangya, he invited Awang · Bedan Gyanzhen to transform the Sutra Academy into the Tantric Academy, where he served as the abbot, overseeing the teachings and debating.

Later, they invited the second Jiamu Yang Living Buddha to serve as the head of the monastery, overseeing both political and religious affairs. From that time until 1958, the successive Jiamu Yang Living Buddhas have upheld the monastery and appointed abbots, chant leaders, and “gengchabu.”

The Bai Shi Ya Monastery is often considered to be the palace of the Cakrasamvara. In reality, the Bai Shi Ya Monastery also venerates various Buddhas and deities and houses numerous Buddhist scriptures.

It was destroyed in 1958 during the Cultural Revolution.

In 1981, the Government of Xiahe County approved its reopening. The main building covers an area of 948 square meters.

Cultural Relics and Classics

The main cultural relics in the temple include: 7 paintings of Thousands Buddha from the Bhadrakalpa Thousands Buddha era, a Vajrapani statue brought from the mainland by the Laka Dalai Huituktu, and many gilded bronze Buddha statues.

Inside the Golden Tile Hall, there is a Maitreya statue that houses a one-inch tall statue of Shakyamuni Buddha sculpted by Ga-ju-wa. There are also statues of Shakyamuni Buddha with blessings sculpted by Ngo reba • Gyayang Dantso from Tibet, Shangjia·Gulema, a standing statue of Shakyamuni Buddha bestowed by the Gongtang Cang Living Buddha, a Vajrasana statue of the Buddha King Nengren, and a statue of Dapu Dolma.

There are also small clay statues made by the Longdao Guru, such as the Avalokitesvara statue with Thousand hands and Thousand eyes, and the skull of Guangri·Gongque Renzen.

Buddhist classics include the “Kanzur” Tripitaka, the complete works of the Tsongkaba master and disciples, and the spiritual stupas of the Laka Cang and Youjia Cang Living Buddhas. In addition, there is a Cakrasamvara Mandala made of sandalwood.

Living Buddha Succession

There is a living Buddha in the temple, commonly known as “Kang Dolma” meaning “Dakini”. She is a famous female living Buddha in the Ando region and the only female living Buddha among many living Buddhas in Gannan. There is a shrine dedicated to her in Labrang Monastery, and her seat is also set up during major ceremonies in the temple.

The living Buddha succession has reached its sixth generation. The successive Kang Dolma living Buddhas have not only been recognized by the highest living Buddha in Labrang Monastery, but also have their own residence and dharma seat in the temple. There are countless stories and legends about the Kang Dolma living Buddha.

The 1st generation Gong-ri-cang·Lobsang Qudzong, was born in Kham and later visited the Amdo, where she did good deeds for the Xiaqiong monastery and Taer Monastery. She passed away in Kham.

The 2nd generation Gong-ri-cang·Lobsang Dolma, was born in Ganjia County. Her residence was called “Laka Angqian” because she resided in a cave on the east side of the Baishi Cliff, opposite to the Baishi Cliff Monastery. The Laka Living Buddha built this palace for her, hence the name “Laka Angqian”. It is said that she traveled from Tibet through Kham to Guangri region, paid homage to the Gongbao Hall, and took out the key from the cracks of many revered Hadas. When the hall door was opened, she saw the sacred lamp that was lit when 1st Gong-ri-cang passed away still burning, and she was recognized as the reincarnation of 1st Gong-ri-cang.

The 3rd generation Gong-ri-cang·Gongque Qudzen, was born in 1745 (the 10th year of the Qianlong reign of the Qing Dynasty) in Ganjia. She listened to the empowerment and teachings of Midoro in front of the second generation Jiamu Yang Living Buddha’s throne, and founded the “Dao Wei Jiang Xia Temple”. She passed away in the Iron Sheep year (1811 AD, the 16th year of the Qing Dynasty).

The 4th generation Gong-ri-cang·Gongque Renzeng Dloma, also known as Renzeng Huamao, was born in the Tibetan 14th Rabjung Wood Dog year (1854 AD, the 19th year of the Jiaqing reign of the Qing Dynasty) in Ganjia. She was recognized as a reincarnated living Buddha by the Gong Tangcang Danbei Zhuomei Living Buddha. At the age of 4, she received the laywoman precepts. She studied Buddhist scriptures and teachings extensively under the guidance of the third and fourth generation Jiamu Yang Rinpoche, the third generation Gong Tangcang, the third generation Dewa Cang, Amon Bantida, and Xiangdun Danba Jiacong. She passed away on the 20th day of the third month of the Tibetan Golden Rabbit year at the age of 78.

The 5th generation Gong-ri-cang·Gongque Hudan Bewangmo, was born in the Tibetan 15th Rabjung Water Dragon year (1892 AD, the 18th year of the Guangxu reign of the Qing Dynasty) in the Jiang Xia region of Qinghai Province. At the age of 5, she was welcomed to the temple and enthroned. Aketan Mukei conferred novice precepts on her and gave her a Dharma name. She received teachings from great masters such as Jiamu Yang. Later, she built a three-story scripture hall and expanded the residence. She passed away at the age of 49 in the Wood Dog year.

The 6th generation Gong-ri-cang·Gesang Danqu Dolma, was born in the Tibetan 16th Rabjung Fire Rat year (1936, the 25th year of the Republic of China) in the Tongren Jiawu Pastoral Area of Qinghai.

The fifth generation Jiamu Yang recognized her as the reincarnation of the previous living Buddha. At the age of 7, she was welcomed to the temple and enthroned, receiving the novice nun precepts. Huasang Gyatso and Fenranba · Qingrab Gyatso served as her scripture teachers in the Labrang Lower Tantric College.

She received many empowerment and teachings. She built a two-story Buddha hall in the temple and repaired the scripture hall and residence. After the residence, there is a meditation room opened by the Shael Gadan Jiacong Living Buddha. In 1958, she sought guidance from the scripture teachers, returned the precepts, and became a state cadre. She currently serves as a member of the China Buddhist Association, the Gansu Province Buddhist Association, a standing committee member of the Gannan Prefecture Political Consultative Conference, a member of the Gannan Prefecture Women’s Federation, and a standing committee member of the Xiahe County Political Consultative Conference, while also taking care of her own temple.