Blog

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.

Brief History

In the year 1670 AD, the 5^th 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 2^nd 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 2^nd 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 18^th 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 3^rd 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

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 1^st 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 2^nd 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 1^st Gong-ri-cang passed away still burning, and she was recognized as the reincarnation of 1^st Gong-ri-cang.

The 3^rd generation Gong-ri-cang·Gongque Qudzen, was born in 1745 (the 10^th 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 16^th year of the Qing Dynasty).

The 4^th generation Gong-ri-cang·Gongque Renzeng Dloma, also known as Renzeng Huamao, was born in the Tibetan 14^th Rabjung Wood Dog year (1854 AD, the 19^th 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 20^th day of the third month of the Tibetan Golden Rabbit year at the age of 78.

The 5^th generation Gong-ri-cang·Gongque Hudan Bewangmo, was born in the Tibetan 15^th Rabjung Water Dragon year (1892 AD, the 18^th 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 6^th generation Gong-ri-cang·Gesang Danqu Dolma, was born in the Tibetan 16^th Rabjung Fire Rat year (1936, the 25^th 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.