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Wutun monastery is composed by two monasteries that are about 10 minutes walk from one to another;

Brief

Lower Wutun

Palden Chokhorling Monastery, also known as “Lower Wutun monastery” (Sengeshong Yagotsang) was founded in 1385 AD, and covers an area of about 80 acres.

Lower Wutun Buildings

It has one assembly hall, one Maitreya Hall, one Tea-house..etc; It is the larger one of the two, and has a beautiful and old Thangka outside Maitreya Hall. Some Murals of this monastery survived by being covered with newspaper and political slogans. The monastery has a collection of more than 7,000 sutra including Kangyur and Tengyur; There are 8 white pagoda called “Enlightenment of eight pagodas”, all of which are built with fund that is donated by villagers

Upper Wutun

Gendun Puntsok Choling Monastery, also known as “Upper Wutun monastery” (Sengeshong Magotsang) was built in 1645, attached to Longwu monastery.

Upper Wutun Buildings

It has only one assembly hall, one Sakyamuni Buddha Hall and one Maitreya temple. its appearance is not with great look, instead, kind of normal; however, inside of the monastery is quite stunning with the lifelike statues of Buddhas in the dim light shining golden color; and almost all of space has been filled up with countless murals and Thangka

Art School

Both monasteries featuring “Art School”, it has spread to all areas of Amdo, even today; tradition of Thangkar art was severely damaged during 10 year culture revolutionary in last century; however, benefited by dedication of few elderly masters whom have successfully restored and handed down to new generations of Thangkar painting masters.

Its thangkar style are widely to follow Tibet, but infusion of culture including Mongolian, Tu poeple and chinese culture which distinct from Thangkars from other region, such as central Tibet, and Kham. This is thought to be one evidence on a old saying that orgin of Wutun people is from Western Tibet, probably a inherit branch of Guge Kingdom, and to have mingled over centuries with neighboring community

How to get to there

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Wutun monastery is about 7 kilometers from Tongren County. Road to this monastery is well paved, and there are regular buses connect this monastery and Tongren county. However, it is recommended to take a taxi or renting local vehicle to get this site

By bus 

The mini bus depart from Tongren county from 08:00am to the afternoon 17:30pm, the ride takes about 20 minutes at rate: RMB 7.00 per person

By rent vehicle 

It usually cost RMB 80.00 one way, 150.00 round trip

The Four Major Sects of Tibetan Buddhism

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Long Wu monastery is also known as “Rongpo (Rongwao) Gonchen Monastery” or “Rongwo Monastery” in Tibetan, translates to “agricultural area” and is also called Rongwo Gonchen Thosam Namgyal Ling, meaning “Rongwo Great Wheel of Dharma.”

It is located in Tongren County by Rongwo River, which Long Wu monastery gains its name from.

It belongs to the Gelug pa of Tibetan Buddhism and includes three main academies: the Sutra Academy, Tantra Academy, and Kalachakra Academy.

With continuous expansion by successive reincarnations of the Sharitsang Lamas, Rongwo Monastery became one of the three largest monasteries in the Amdo region, overseeing 18 subsidiary monasteries.

Long Wu monastery is the 3^rd largest monastery in the Amdo Tibetan area, following Labrang Monastery and Kumbum Monastery, and is recognized as a national key cultural heritage site.

Brief

Long Wu monastery was initially established as a three temples’ site in 1341 AD by Rongwu Samten Rinpoche, whose younger brother was architect and designer of monasteries.

The entire monastery is built along the hillside with a well-arranged layout and majestic decorations.

Located at the foot of the western mountain in Rongwo Town, Tongren County, Long Wu monastery is situated along the midstream of the Rongwo River. The monastery covers an area of about 380 mu (about 25 hectares), comprising numerous prayer halls, Buddha shrines, and thousands of monk residences.

From a distance, Long Wu monastery’s flying eaves, intricate brackets, and fortress-like red walls merge harmoniously. The glazed tiles and gilded stupas gleam together in a radiant display.

The major figures

-1), Sharitsang Kaldan Gyatso (1607 AD – 1677 AD) is recognized as the 1^st  Reincarnation of Rongwu Samten Rinpoche and is founder of monastery at sites. He was in charge of to found the first temple of 3 Buddhas of Long Wu, then after Golden monastery and other temples.

-2), Yarba Chogyi, whom was recognized as 8^th reincarnation in October 1991, built Prayer hall, Victory Stupa and Stupas at 4 corners of Long Wu monastery, he had the sayings of Buddha written in gold and commissioned statues of Tsongkhapa.

-3), Sharitsang Gyatso established the 1^st monastic college,

-4), Tsennyi Tratsang, Buddhist dialectics is taught in 1630 AD.

-5), Following Lobsang Trinley Longtok Gyatso, Reincarnation of 7^th Sharitsang Rinpoche, whom gradually expanded colleges to present size, including Tsennyi Tratsang, Gyamat Tratsang (Lower tantric College or study/reading of scriptures) and Duikor Tratsang, a monastic college of wheel of time also known as college of Kalachakra, and 10 syllable mantra.

Architecture

Long Wu monastery’s architecture exhibits distinct Tibetan style. The entire complex faces east, situated on a flat and spacious terrain, backed by a low but steep mountain.

Given the mixed population of Tibetans and Han Chinese in the Rongwo region, many buildings are a combination of Tibetan and Chinese architectural styles. Numerous prayer halls and Buddha shrines are scattered throughout the site in a well-organized manner.

The monastery is enclosed by a 5-meter-high wall, with two main gates on the east and south sides. The gate towers feature mani prayer wheels, eaves, and brackets resembling fortress watchtowers.

To the north of the monastery are eight stupas, known as the “Eight Stupas of the Buddha,” built to commemorate the eight major deeds of Shakyamuni Buddha.

Behind the monastery, nestled into the hillside, stands the summer palace of the Sharitsang Lama. The northern side of the monastery houses over 90 monk residences, each with individual yards, arranged in an orderly fashion. The walls are whitewashed with lime, creating a sharp contrast with the local residential homes.

Main Assembly Hall

The Main Assembly Hall is the central location where monks from Long Wu monastery’s three academies and its 36 subsidiary monasteries gather for collective prayers and Buddhist teachings. Inside, it features murals depicting protector deities and stories from the life of Shakyamuni Buddha.

The Assembly Hall is centrally located within the monastery and is the primary structure, covering over 1,700 square meters with a perimeter of 170 meters.

In front of the hall lies a square nearly 10,000 square meters in size, which serves as the venue for major Buddhist rituals attended by large crowds of monks and laypeople. The surrounding walls are tall and painted in red, and the eastern wall is lined with over ten rooms containing mani prayer wheels.

Major Buddhist ceremonies such as the New Year Prayer Festival (Mönlam Chenmo) are held here.

The Main Assembly Hall is built on a stone foundation with towering red walls. The roofing combines flat and sloped styles, allowing for better lighting within the halls.

The structure resembles a medieval fortress—grand and mysterious—and stands out as one of the few purely classical Tibetan buildings within the monastery.

The hall is divided into two sections: the front hall serves as the prayer hall, while the back section is dedicated to protector deities. The prayer hall is supported by 18 large red pillars, each intricately carved with golden dragons. The pillars measure around 12 meters in height and 1.5 meters in circumference, along with 46 smaller columns.

More than 20 large murals decorate the walls, along with numerous thangka paintings, fabric appliqué works, and banners, all adding to the hall’s magnificent atmosphere.

The Buddha statues inside are named after the deities enshrined, with the central deity’s statue being the largest and the flanking statues representing attendant deities, clearly distinguished in size and rank.

At the top of the prayer hall, two animal figures—”Deer Listening to the Dharma”—are placed alongside the “Dharma Wheel,” a symbol seen on the roofs of Tibetan Buddhist temples, representing the Buddha’s first sermon at Deer Park.

The massive murals flanking the entrance depict the Four Great Heavenly Kings, one of the three pillars of Rebgong art, with unique scenes of monastic discipline depicted through thangka style art. The mountain gods, Sharshung and Machen, are also represented here.

The hall’s walls feature sequential murals of the “Life of Shakyamuni Buddha,” narrating stories from his birth to his parinirvana, and highlighting his contributions to Buddhism.

A large embroidered tapestry of Shakyamuni Buddha is stored inside a massive iron chest in the prayer hall. During the annual Mönlam Chenmo festival (on the 14th day of the first lunar month), this tapestry is unfurled for public display.

Main Buddha Statue

The central statue in the Assembly Hall is of Tsongkhapa, the founder of the Gelug school of Tibetan Buddhism. The statue, made of gilded clay and measuring 11 meters tall, sits on a 26-meter base and is adorned with precious decorations.

Tsongkhapa, born as Lobsang Drakpa in the Tsongkha region of Qinghai, was a prominent scholar of both the Sutra and Tantra teachings. Recognized as an incarnation of Manjushri, the bodhisattva of wisdom, his right hand holds a sword (symbolizing wisdom), while his left hand holds a sutra.

Tsongkhapa reformed many Tibetan Buddhist schools, adapting them to the needs of the time, and established the Gelug school, which emphasizes strict monastic discipline.

Despite its relatively recent origin, the Gelug school grew rapidly and had a significant influence on Tibetan Buddhism.

Institute of Buddhist Philosophy

In 1644 AD, the First Sharitsang Rinpoche, Gaden Gyatso, founded the Institute of Buddhist Philosophy. The main deity enshrined is the Four-Armed Avalokiteshvara. In 1897, the Sixth Sharitsang Rinpoche expanded the original structure into a 162-room assembly hall with both front and rear chambers, the rear housing a statue of Manjushri. This institute serves as the main place where monks study Buddhist scriptures. Upholding a long-standing tradition, the institute is renowned for its rigorous academic atmosphere, with a 19-year curriculum covering the five major Buddhist texts: Pramana (Logic), Abhidharma (Phenomenology), Vinaya (Monastic Discipline), Abhidharmakosha, and Madhyamaka (Middle Way). Many esteemed scholars and monks have emerged from this institute, making it a cornerstone of Buddhist teachings.

Mahakala Temple – Hayagrīva

In 1989, the Fourth Mancang Rinpoche, Losang Tséten Gyatso, rebuilt the Mahakala Temple, which houses a vividly painted clay statue of Mahakala with an iron sword. On both sides, there are a thousand smaller Mahakala statues.

Green Tara Hall

In 2000, the Sixth Chikan Rinpoche, Jayang Tsultrim Wangpo, built the Green Tara Temple, which features a bronze statue of Green Tara and a thousand Green Tara statues, brought from sacred Buddhist sites in India. The temple’s origin lies in the personal prayer hall of the Chikan Rinpoche, and it is said that the main Tara statue once gave specific instructions regarding the location of the Sixth Sharitsang Rinpoche’s reincarnation. Green Tara is an emanation of Avalokiteshvara and is known as the savior who helps beings overcome suffering. Of the twenty-one forms of Tara, Green Tara is the foremost, also known as the “Savior from Eight Dangers.”

Maitreya Hall

In 1742, Khenchen Rinpoche Gendun Gyatso built the Maitreya Temple, which was later rebuilt in 1998 by the Seventh Khenchen Rinpoche, Losang Yundun. The main statue is a 11.6-meter-tall gilded clay statue of Maitreya, the Buddha of the future. Maitreya’s seated posture is unique, as it seems ready to rise, symbolizing his readiness to fulfill beings’ wishes.

Tantric Institute

Founded in 1734 by the Second Sharitsang Rinpoche, the Tantric Institute is called the “Great Treasury of Tantric Teachings.” Over the centuries, successive Sharitsang Rinpoches have promoted the study and practice of Vajrayana Buddhism, focusing on the Kalachakra Tantra. In 1985, the Sixth Dzongkhag Choje Rinpoche, Jume Kelsang Lungtro Gyatso, along with the Tantric Institute, funded the reconstruction of the institute.

Kalachakra Institute

The full name of the Kalachakra Institute is the “Glorious Realm of the Kalachakra Mantra.” It was founded in 1773 by the Third Sharitsang Rinpoche to teach the Vimalaprabha (The Stainless Light). The hall was reconstructed in 1988 by the Sixth Rongwu Rinpoche, featuring statues of Yamantaka and Kalachakra.

Tsongkhapa Hall

In 2004, the Sixth Chikan Rinpoche, Jayang Tsultrim Wangpo, rebuilt Tsongkhapa Hall, which enshrines statues of Tsongkhapa and his two main disciples.

Amoghapasha Avalokiteshvara Hall

The Amoghapasha Avalokiteshvara Hall was initially built by the Senge Tulku during the time of the Sixth Sharitsang Rinpoche. It was reconstructed in 1987 by the Eighth Zigar Tulku, Jumé Tenzin Dorje. The hall’s central figure is Amoghapasha Avalokiteshvara.

Sharitsang Residence

Known as “The Precious Boat,” the residence of the successive Sharitsang Rinpoches was first built in 1644 and includes the Manjushri Hall and the two rooms of Gaden Gyatso, the First Sharitsang Rinpoche. The residence originally enshrined a Manjushri statue created in honor of the death of Chokwo Rinpoche, as well as a six-armed protector deity. The First Sharitsang Rinpoche’s chambers, called “Genben Sharitsang Palace,” gave rise to the title “Sharitsang” for the subsequent reincarnations, who serve as the abbots of Rongwo Monastery.

Manjushri Hall of Universal Wisdom

In 1995, the Seventh Yehong Rinpoche, Jayang Gendun Gyatso, built this hall to house a statue of Manjushri and the reliquary of Yehong Rinpoche. The hall also contains a thousand statues of Tsongkhapa.

Manjushri Hall of a Thousand Buddhas

The Manjushri Hall of a Thousand Buddhas was first established in 1621 by Chokwa Rinpoche Lobsang Dampa Gyatso. In 2002, the Fifth Chikan Rinpoche, Jayang Tsultrim Wangpo, funded its reconstruction. The main statue enshrined is that of Manjushri, the Bodhisattva of Wisdom, and on either side are a thousand Manjushri statues.

Manjushri is considered the embodiment of wisdom and is often regarded as Shakyamuni Buddha’s chief attendant. Traditionally, Manjushri is positioned to the Buddha’s left, accompanied by a thousand manifestations of herself.

The Manjushri statue in the hall is particularly unique in its seated posture. While Manjushri is typically depicted in a cross-legged seated position, here she sits in the posture of Maitreya, the Buddha of the future.

There is an interesting story behind this: The hall was originally intended to be dedicated to Maitreya, and the base for the Maitreya statue had already been prepared. One afternoon, while Chokwa Rinpoche was resting, he dreamt of a man selling a sword. Curious, he rushed out and saw a wandering monk offering the sword for sale. Feeling a deep connection to the sword, he returned to fetch money, but upon returning, the monk had disappeared. Disheartened, he went back to the hall, only to find the monk reappearing before him. The monk said, “This sword belongs in the hand of this Buddha statue.” Saying this, he placed the sword in the statue’s hand. When Chokwa Rinpoche awoke, he believed this was a divine sign from Manjushri and that it was his master’s intention for a Manjushri statue to be installed. He decided to construct the hall in her honor, believing that doing so would bring forth more enlightened masters to Rongwo Monastery.

Sharitsang Memorial Stupa Hall

In 1885, the Second Aryu Rinpoche, Lobsang Lungtog Gyatso, built the Sharitsang Memorial Stupa Hall, which was renovated in 1982. It contains the reliquaries of the Seventh Sharitsang Rinpoche and the Second Aryu Rinpoche.

Palden Lhamo Hall

In 1985, the Institute of Buddhist Philosophy funded the reconstruction of the Palden Lhamo Hall, which enshrines statues of Vajrabhairava, the Six-Armed Protector, and Palden Lhamo, the primary protectors of the Gelugpa school.

Main Protector Hall

In 1301, Lama Smiten Rinchen and his brother, the Great Lama Lozang Sangye, built the Three Buddha Hall and the Main Protector Hall, the earliest structures of Rongwo Monastery. In 1983, the Rongwo Village community raised funds to rebuild the Protector Hall and combine it with the Three Buddha Hall, which enshrines the Three Buddhas, Vajrabhairava, the Four-Armed Protector, and Palden Lhamo.

Brief History

In 1301, a small temple named Zhika Gongkang was already established at this location, originally a Sakya sect monastery of Tibetan Buddhism.

In 1370, during the Ming Dynasty, the government implemented a policy of “governing according to local customs” and approved the construction of Rongwo Monastery.

In 1462, Sangmudan Rinchin organized the reconstruction of the monastery and became its abbot. Sangmudan Rinchin, who became a monk at a young age, studied under Chokyé Drönchup Rinpoche, the founder of Shachung Monastery. With the support of the local Sakyida Baizhuang family, he formally completed the construction of Rongwo Monastery.

After Sangmudan Rinchin passed away, his brother, Lozang Sengge, succeeded him as abbot. Lozang Sengge gained the respect of the Ming Emperor Xuande, who honored him with the title of “Master of Profound Cultivation and Enlightenment,” becoming the political and religious leader of the region. He also raised funds to expand the monastery.

In 1605, Rongwo Monastery switched to the Gelug sect and underwent further expansion, including the construction of the Great Assembly Hall.

In 1622, the Ming Emperor Tianqi bestowed a plaque reading “Blessed Realm of the Western Regions” to be displayed above the entrance of the Assembly Hall.

In 1630, Yartse Ngawang Gyatso became the abbot of Rongwo Monastery, making many contributions to its growth. He was later recognized as the reincarnation of Sangmudan Rinchin and was conferred the title of the First Sharzhang Hutuktu, or “Erdni Yongzhung.” He governed twelve tribes, encompassing what is today Tongren City and Zeku County. In the same year, he established the Sennyi Zhacang (College of Exoteric Buddhism).

In 1734, the monastery established a Tantric College, and in 1742, the Maitreya Hall was constructed by Khenchen Lobsang Gyatso.

In 1767, the Qing Dynasty bestowed the title of “Master of Profound Cultivation and Enlightenment of Rongwo Hutuktu” upon Gaden Gyatso, making him the abbot of Rongwo Monastery and the political and religious leader of the twelve tribes under its authority. His successive incarnations continued to govern the region in a system of integrated religious and secular rule.

In 1773, the monastery established the Kalachakra College, transforming it into a prominent Gelug institution practicing both esoteric and exoteric Buddhism. At its peak, the monastery housed over 2,300 monks and governed numerous affiliated temples.

In 1897, the Sixth Sharzhang Rinpoche expanded the monastery again, building a hall with 162 rooms, featuring a front assembly hall and a rear section dedicated to the Manjushri statue.

As of 1958, Long Wu Monastery covered an area of 380 mu (about 63 acres), with 1,000 mu (165 acres) of farmland and 300 mu (50 acres) of gardens. It had 35 halls and 1,730 rooms, 43 residences for living Buddhas with 4,201 rooms, and 303 monk courtyards with 2,734 rooms. The monastery had 1,712 monks, including 43 living Buddhas, and its territory included 6,926 households with a population of 32,509 people.

After 1959, Rongwo Monastery suffered considerable damage, especially during the Cultural Revolution of the 1960s, when most of its buildings were destroyed.

Since 1980, the monastery has undergone extensive restoration, including the rebuilding of important structures such as the Temple of the Goddess, Stupa Hall, Avalokiteshvara Hall, Manjushri Hall, Chokwa Hall, Kalachakra Institute, and Colleges of Exoteric and Esoteric Buddhism, restoring much of its former grandeur.

Today, the main structures include the Great Assembly Hall, Study Halls, Sharzhang Hall, Avalokiteshvara Hall, Goddess Hall, Manjushri Hall, the Stupa of the Seventh Sharzhang Rinpoche, the Tantric College, the Kalachakra College, and over 20 other buildings. There are eight stupas, six residences for living Buddhas, and over 300 monk courtyards. The monastery also includes a palace for the Tenth Panchen Lama, Erdeni Choekyi Gyaltsen.

After the passing of the Seventh Sharzhang Rinpoche in 1979, a new Buddha Hall was constructed to house his relics. The stupa, standing 10 meters high, is encased in gold-plated copper and inlaid with pearls, gemstones, and agate. Additionally, 66 new monk courtyards have been built, bringing the total number of courtyards to 90.

Long Wu Monastery currently houses over 300 monks and 14 living Buddhas, including resident living Buddhas like the Eighth Sharzhang Rinpoche, Sertse Rinpoche, Rongwo Rinpoche, Kasuhu Rinpoche, Quandu Rinpoche, Se Rinpoche, and Yeshé Kyang Rinpoche. Non-resident living Buddhas include Mangtse Rinpoche, Khenchen Rinpoche, Yingu Rinpoche, Zhigedri Rinpoche, Zhi Rinpoche, Jime Rinpoche, Zhongyu Rinpoche, and Dekyi Loché Rinpoche.

In October 1991, the Eighth Sharzhang Rinpoche, born in Rongwo Town, held his enthronement ceremony.

Today, Long Wu Monastery has essentially regained its original size and glory, once again standing as a significant cultural and religious site.

System of Living Buddhas (Rinpoche)

Rongwo Monastery has 29 reincarnation lineages of living Buddhas. The highest-ranking lineage is that of the Sharitsang Rinpoche, who serves as the abbot, and this lineage has passed through eight incarnations.

In addition to the Sharitsang lineage, other renowned reincarnation lineages include Chokwa, Arou, Khenchen, Rongwo, Kasuhu, Ongsu Gogyi, Gyatsé, Se, Zhigedri, Jime, Dekyi, Zhongyu, Mangtse, Sangzhi, Dan, Weiwa, Gongba Dondrub, Zhigan, Zong’e, Jirow, Xiangcai, Rongwo Gong, and Dekyi Zangpo Yin.

Many of the living Buddhas from this monastery have been esteemed scholars with numerous influential writings. Notable works include the Collected Works of Gaden Gyatso by the First Sharzhang Rinpoche, Pillar of the Heavens by Arou Rinpoche, and Introduction to Debates by Khenchen Rinpoche, which are widely circulated in Tibetan regions.

The monastic curriculum follows the course of study at Lhasa’s Sera Monastery, specifically the Jé College, and Rongwo monks continue their studies at the Khamtsen dormitory in both Sera and Ganden Monasteries.

Treasured Artifacts

Long Wu monastery’s assembly hall and other buildings are grand and magnificent, with intricate decorations and an abundance of cultural relics.

In the assembly hall, there are dozens of statues of Shakyamuni and other figures, bestowed by emperors of the Ming Dynasty. These statues are exquisitely crafted, solemn, and awe-inspiring.

Long Wu monastery also preserves a robe of Master Tsongkhapa and a statue of him that stands 11 meters tall, with a base circumference of 26 meters. The entire statue is gilded and inlaid with gold, jade, and precious stones, making it resplendent in its appearance.

Additionally, Long Wu monastery houses the robes and relics of the first through seventh Sharzhang Rinpoches, along with thousands of ritual implements, intricate murals, applique art, thangkas, and an extensive collection of Buddhist scriptures. The monastery is essentially a museum of Buddhist art.

The monastery’s collection of scriptures includes tens of thousands of volumes, with the Dege edition of the Kangyur and Tengyur being particularly rare and valuable.

Religious Ceremonies – Buddha Display

The Buddha Display Festival at Long Wu monastery is a grand event. Every time a large Buddha is unfurled, people from miles around come to pay their respects.

The Maitreya procession on the 15^th of the first lunar month is also lively. Particularly noteworthy is the Cham dance on the 16^th, which blends solemn religious ritual with festive atmosphere. The performances of the King of Dharma Dance and the Horse-Headed Hayagriva Dance are divided into five acts, lasting about two hours. These performances not only carry a strong didactic message but also vividly showcase the artistic essence of Tibetan Plateau dance traditions, drawing crowds of monks and laypeople from near and far to witness the spectacle.