Blog

Tagtsa Monastery, formally known as “Tagtsa Auspicious Virtuous Dharma Monastery,” is located in the northeastern part of Tagtsa Town, the capital of Zoigê County, Aba Tibetan and Qiang Autonomous Prefecture.

The monastery was founded in 1663 AD by the 1^st Tagtsa Rinpoche, Chökyi Molang Lhundrup, and belongs to the Gelug pa of Tibetan Buddhism.

Overview

The monks of Tagtsa Monastery strictly uphold monastic discipline and diligently practice various Buddhist teachings, earning the monastery the reputation of being a sacred site of Chakrasamvara.

Before 1958, the monastery had direct administrative authority over the Zoigê and Washa tribes and indirect authority over the Doma tribe.

Historically, it was under the jurisdiction of Tashilhunpo Monastery in Shigatse.

During the tenure of the 6th Tagtsa Rinpoche, Gesang Jigmey·Tenpé Gyaltsen, he attained a high level of spiritual realization, was known for his profound wisdom and analytical insight, and was well-versed in both Sutrayana and Tantrayana teachings. In 1956, he was granted the title of “Sharwa Chökyi” by Drepung Monastery in Lhasa.

Currently, the monastery operates three major Dratsangs (monastic colleges): the College of Dialectics (Shungten Academy), the Tantric College, and the Kalachakra College.

At present, the monastery has about 172 monks, including 50 Geshe scholars, and is home to two living Buddhas (tulkus).

The ancient buildings and cultural relics of the monastery are well preserved, and in 2004, it was designated as a Provincial-Level Key Cultural Heritage Protection Site by the Sichuan Provincial Government.

Architecture

The entire monastery is built along the mountainside, covering an area of 88,000 square meters, with a total building area of approximately 23,838 square meters.

The architectural style combines traditional Tibetan stone-wood structures with Han-style architectural elements such as beam-frame structures and gilded rooftops. This seamless integration of Tibetan and Han construction techniques and artistic styles results in a grand, uniquely designed monastery complex, characterized by its well-organized layout and distinct hierarchy of structures.

The main buildings include the assembly halls of the three major Dratsangs (monastic colleges), the Tagtsa Academy, the living quarters of the Tagtsa Rinpoches, the monastery’s Tibetan medical clinic, the Tsongkhapa Hall, the Guardian Deity Hall, the Vajrapani Protector Hall, the Kalachakra Stupa, the Bodhi Stupa, the Victory Stupa, the Demon-Subduing Stupa, as well as 86 meditation rooms for monks, a circumambulation hall with 900 large and small prayer wheels, a retirement home, a Dharma supply center, a dining hall, and the monastery administrative office building, all built in traditional Tibetan architectural style.

Tagtsa Academy

Tagtsa Academy is the only monastic academy of its kind in Kham. Located on the right front side of the monastery, it covers an area of 3,570 square meters and is a three-story building in traditional Tibetan architectural style.

Originally, it was a scripture hall within Tagtsa Monastery. Recognizing the limited educational resources among local nomadic and farming communities, as well as the uneven study opportunities for monks, the 7th Tagtsa Rinpoche, Garang Töpten·Rabshe Gyangtso, took five years to establish the first modern multifunctional monastery academy in Tibetan regions.

The academy was founded with the aim of promoting and preserving Tibetan culture and providing broader educational opportunities for the local population. This initiative has been warmly welcomed by Buddhist devotees.

The academy was opened to the public in 2006 and houses a collection of over 100,000 Tibetan and Chinese books. The Tibetan texts cover subjects such as religion, medicine, astronomy, calendrical sciences, and biographies.

The academy is divided into several functional areas: a library, an exhibition hall, a Grand Master Hall, a general administrative section, and a training center.

• The first floor houses the library, which includes a book storage hall, a reading room, and a lecture hall. The library holds over 100,000 books, including precious Buddhist scriptures in Tibetan and Chinese. The reading room accommodates nearly 100 people, while the lecture hall is equipped with modern educational tools such as computers and projectors for hosting academic lectures, seminars, and cultural training sessions.
• The second floor features the exhibition hall, which displays a variety of religious and cultural artifacts, including gold and bronze Buddha statues, wooden carvings, Bodhisattva images, tsa-tsas (small clay votive tablets), murals,thangkas, ritual instruments, as well as various musical instruments, handicrafts, and traditional household items.
• The third floor houses the Grand Master Hall, where over 100 statues of eminent Tibetan Buddhist masters and scholars who have significantly contributed to the preservation and dissemination of Tibetan culture and Buddhism are enshrined.

The main deity enshrined in the hall is Je Tsongkhapa, the founder of the Gelug pa of Tibetan Buddhism, along with his two main disciples, Gyaltshab Je and Khedrup Je.

Tagtsa Monastery’s Academy provides a valuable cultural and spiritual resource for local nomadic and farming communities while serving as an important platform for Tibetan cultural research and preservation.

On March 5, 2013, the State Council of the People’s Republic of China designated Tagtsa Monastery as a National Key Cultural Heritage Protection Site under the seventh batch of listed sites.

Collections

The monastery houses a vast collection of sacred statues, including numerous Buddha and Bodhisattva images. Among its most treasured relics are a Prajñāpāramitā Sutra written in golden ink, a Buddha statue over 3,000 years old, a high lama’s skull inscribed with Tibetan letters, and a stone stele imprinted with the handprint of the 6^th Tagtsa Rinpoche.

Dharma Assemblies

Tagtsa Monastery holds numerous religious festivals and ceremonies throughout the year.

The main annual Buddhist events include:

• The Great Prayer Festival (Mönlam Chenmo) in the first lunar month, which features rituals such as the Buddha Unfolding Ceremony (Thangka Display), butter sculpture exhibitions, scripture recitations, and a Maitreya procession.
• The Nyungne Retreat in the fourth lunar month, a fasting retreat in which all monks observe a sixteen-day period of strict fasting and intense Avalokiteshvara practice while reciting the Six-Syllable Mantra.
• The Debate Festival in the seventh lunar month, also known as the “Festival of Teachings.”
• The Lamp-Lighting Festival in the tenth lunar month.
• The Calamity-Averting Rituals and the Dance of the Dharma Kings in the twelfth lunar month.

Seventh-Month Debate Festival

The Seventh-Month Debate Festival at Tagtsa Monastery, held during the seventh month of the Tibetan calendar, is a traditional monastic debate period known in Tibetan as “Denbé Rozha”, meaning “Seventh-Month Grand Debate”.

This debate session coincides with the monks’ summer retreat (Yarne), creating a period that is both intense and contemplative.

The festival begins on the 7th day of the seventh month and concludes on the 15th day, with a dedication ceremony on the 16th.

The primary focus of this period is Buddhist debate, with daily debates occurring in the morning and afternoon. The topics cover Buddhist Logic (Pramāṇa), Perfection of Wisdom (Prajñāpāramitā), Madhyamaka (Middle Way), Abhidharma (Treasury of Knowledge), and Vinaya (Monastic Discipline). On the 15th day, the debates culminate with a special session known as the “Turning of the Wheel of Dharma.”

Debate Format

• The debate takes the form of a one-on-one debate in front of the entire assembly in the main prayer hall,
• Each debate is a one-on-one session, lasting for the time it takes to burn a single incense stick (approximately 30 minutes to 1 hour).
• Participants are selected through a rotational system within their classes.
• The final selection is made at the Dorma Mani Dharma Assembly at the end of the third lunar month, where the Chief Dharma Teacher and Geshe Supervisors announce the chosen participants.
• In the following months, the debate participants undergo a preparation period. Besides reciting the required texts, their practice primarily focuses on debate topics.
• Selected monks spend over three months preparing for the debates, though the actual debate lasts only about 40 minutes.

Debate Process

The formal debate ritual spans three days:

1. Day One: Flower Gathering – Participants, accompanied by family and friends, gather fresh flowers from the monastery grounds and surrounding grasslands.
2. Day Two: Offering & Prayers – The two debate participants present their offerings, including fresh flowers, khatas (ceremonial scarves), butter lamps, and other ritual items, at the main prayer hall and various shrine rooms.
3. Day Three: The Grand Debate – The debate takes place in the monastery’s main hall, with monks gathered in complete silence, attentively observing the two participants. Fresh flowers are scattered across the hall, symbolizing blessings and auspiciousness.

This debate serves as a rigorous examination, testing not only the depth of their knowledge but also their mental resilience under high-pressure conditions.

Once the debate concludes, classmates, friends, and family members present khatas to the participants as a gesture of congratulations and respect for their successful completion of the debate.

Brief History

Tagtsa Monastery has undergone development and expansion under the leadership of seven generations of reincarnated lamas (Tagtsa Rinpoches).

• 1663 CE – When first established, Tagtsa Monastery was merely a small meditation retreat, with only a dozen resident monks.
• 1829 CE – The Fourth Tagtsa Rinpoche, Losang Tenzin Gyatso, along with his brother Solang Tashi, relocated the monastery from the confluence of the Heihe (Black River) and Rhe River to its current site. They constructed the Main Assembly Hall, the Prajnaparamita Shrine, and established the Upper Tantric College.
• 1960s – The monastery suffered severe destruction.
• May 1981 – Restoration of Tagtsa Monastery began.
• 1984 onwards – Large-scale restoration projects were carried out, including the reconstruction of major shrine halls and the sculpting of over 2,000 Buddhist statues.
• July 2, 2006 – The Tagtsa Academy was completed and officially opened.
• 2009 – The Main Buddha Hall (Mahavira Hall) was reconstructed.

Sumge Mani is also known as “Songge Mani-Sutra City” or “Sumge Mani Stone Castle“

This is a large complex built entirely out of “mani stones” (stones inscribed with Buddhist sutras). Due to the vast openness of the surrounding grasslands, the stone-city does not appear grand or tall from a distance.

The location of the stone castle is called “Song” in the Tibetan language, hence the local people refer to it as “Songge Mani” (“Ge” is a particle without meaning).

The stone castle is oriented facing south, and the entire city is rectangular in shape. It is 73 meters long from east to west, and 47 meters wide from north to south. The outer walls are approximately 9 meters high, while the central stupa section reaches the highest point at 14.5 meters.

According to historical research, the stone castle is believed to have been built between the 11^th and 12^th centuries, covering an area of about 4,000 square meters. It is entirely constructed of mani stones with inscribed scriptures, without the use of any adhesives or supporting frameworks.

Location

Sumge Mani Stone Castle is located about 70 kilometers northeast of Shiqu (Sershul) County in Arizha Township.

It is situated on the western bank of the Luoqu River, a tributary of the Yalong River, between two mountains in a wide valley. It is built at the foot of a low hill, with the open grasslands in front and a gently sloping, rounded hill further away. The surrounding terrain offers both a sense of shelter and openness.

Architecture

The outer walls of the stone castle are lined with rows of densely packed niches that look like countless “windows.”

Most of these niches house finely carved and colorfully painted stone statues of Buddhas and deities. There are both bas-relief and line carvings, with exceptionally intricate techniques. The statues vary in type and appearance, each with unique expressions and postures.

Many of the stone carvings have weathered over time, with their colors fading, giving them an ancient look.

According to field surveys, there are 383 niches on the outer walls of the stone castle alone, including 204 on the front wall, 68 on the east wall, 62 on the west wall, and 49 on the back wall.

A small gate, located slightly to the west on the front side, provides access to the interior of the stone castle.

Inside, the stone castle is densely packed with piles of mani stones inscribed with various scriptures and images of Buddhas, leaving only narrow passageways for movement. These paths twist and turn between the high walls of mani stones, leading one left, right, up, and down, creating a labyrinth-like experience for those walking within.

On the eastern side of the castle, there is a stupa built from mani stones, standing about 5-6 meters tall.

The most mysterious part of the castle is a well-like structure made of five concentric stone circles, stacked on top of each other.

This well is located at the lowest point inside the castle, approximately level with the ground. It is said that this well marks the center of the castle and is considered the “heart” of the entire structure.

On top of the five stone circles lies a mani stone. When the mani stone is lifted, a well opening is revealed in the center of the stone circles.

According to local residents, the well is bottomless, and when one leans over and listens carefully, they can hear the sound of flowing river water, the sounds of temple horns and drums, or even the thunderous gallop of warhorses. Everyone hears something different.

When we leaned over and listened for a while, there was a clear sense of emptiness below, and a cool breeze rose gently from the well. From these observations, it seems that there is a large space beneath the well, possibly very deep.

Thus, the various sounds people hear inside the well may stem from a subjective illusion triggered by the sense of “emptiness.” This could explain why different individuals hear different sounds.

However, what is the purpose of this mysterious well? How was it formed? Is it related to the construction of the stone castle? Local people have no answers to these questions.

But based on the sense of emptiness felt in the well at the center of the castle, the labyrinth-like passageways, and the overall layout of the stone castle, it seems unlikely that this structure was randomly built. It is highly probable that there was some form of design and planning involved from the very beginning.

The interior of the stone castle is also filled with countless niches, all housing exquisitely carved stone statues of Buddhas in various forms and expressions.

Verification of the Construction Period

There are many theories about the construction period and origin of the Sumge Mani Stone Castle, with two particularly noteworthy ones:

The first theory is a widely circulated local legend in the Arizha Township area, where the stone castle is located. It suggests that during the time of King Gesar, his army engaged in a major battle with enemy tribes in this region. Many soldiers were killed in the battle, and in order to perform rituals to guide the spirits of the fallen, the soldiers built a mani stone mound here.

Over time, as local people came to commemorate King Gesar’s achievements, more and more people made pilgrimages to this site, gradually enlarging the mani mound until it eventually became the Sumge Mani Stone Castle.

Supporting this theory is the discovery of over 30 colorfully painted stone statues of King Gesar and his 30 generals in a niche at the center of the front of the stone castle. This seems to suggest a certain connection between the castle and King Gesar.

The Shiqu grassland was once one of King Gesar’s strongholds, and even today, many legends about King Gesar and the relics of his activities are still passed down in the Shiqu grassland area.

Many scholars in Gesar studies believe that King Gesar of the Ling Kingdom is based on the Ling family clan of the 11th-12th centuries, who lived in what is now Dege and Shiqu in Sichuan (the ancestors of the Tusi leaders in Dege). Scholars in Gesar studies regard Jisuyagekanduo in the Ashu Township of Dege County in Ganzi Prefecture, Sichuan, as the “hometown of King Gesar” (where a temple dedicated to King Gesar and various relics of his activities are found).

The Ashu grassland in Dege is adjacent to Shiqu, and the Zhaxika grassland in Shiqu was one of King Gesar’s early major activity areas.

King Gesar is believed to have been a descendant of the Ling family clan, around the 30^th generation, and he lived around the 11th-12th centuries, corresponding to the Song dynasty in central China.

If the origin of Sumge Mani Stone Castle is indeed as the local legend describes, then the stone castle would have been built nearly a thousand years ago.

The second theory comes from the staff at the local cultural heritage management department. A few years ago, Shiqu County’s cultural relics department excavated a 1.5-meter-deep trench near the base of the stone castle wall and discovered that the mani stones beneath were inscribed with Sanskrit scriptures.

Sanskrit was primarily popular during the Early Propagation period of Buddhism in Tibet, during the Tibetan Empire. After King Langdarma’s persecution of Buddhism in 842 CE, Buddhist practitioners migrated from Ü-Tsang to border regions like Kham. Around a century later, by the late 10th century, the Lower Road route of the propagation of Buddhism from Kham to Ü-Tsang began to flourish. At that time, the area along the banks of the Jinsha River, including counties like Shiqu, Dege, and Baiyu, became a core region for this propagation.

Many founding masters of the Kagyu and Nyingma schools of Tibetan Buddhism, such as Düsum Khyenpa (the founder of the Karma Kagyu), Rinchen Pal (founder of the Drikung Kagyu), Phagmo Drupa (founder of the Phagmo Kagyu), and Kadampa Desi (founder of Katok Monastery in the Nyingma tradition), all came from the area along the banks of the Jinsha River, including Shiqu, Dege, and Baiyu.

The discovery of Sanskrit inscriptions at the base of the stone castle walls, combined with the fact that Shiqu was located in the core region of the Lower Road propagation, suggests that the stone castle was likely built in the 11th-12th centuries. Notably, this period coincides with the time when the Ling family clan, the prototype of King Gesar, was active. This implies that the clues provided by both the Gesar legend and the Sanskrit inscriptions regarding the origin of Sumge Mani Stone Castle are roughly aligned.

Additionally, some weathered inscriptions with Bön symbols (Yungdrung) were also found near the base of the walls. This indicates that during the early construction of the stone castle, the Bön religion still held considerable influence in the area.

The Legend of the Sumge Mani Stone Castle

According to local residents, the Sumge Mani Stone Castle never grows taller—however tall it stands above ground, it is said to have an equal portion submerged underground.

This means that the visible part of the Sumge Mani Stone Castle is only half of it, while the other half is buried below the surface.

Although this claim has yet to be verified, some signs suggest it could be possible.

First, the groundwater level on the grasslands is generally high, and the soil is soft. Observations of the stone castle’s foundation indicate obvious signs of sinking. Local people say that every year, in the first month of the Tibetan lunar calendar, a red clay seeps out from the castle’s walls, which they consider auspicious and use for healing.

The seeping clay is likely a result of the pressure from the castle sinking, proving that the stone castle does indeed sink a little each year, especially during the winter months.

Secondly, the dampness and sense of emptiness felt from the well in the castle’s center indicate that the ground below is soft and moist. It’s easy to imagine that such a soft, moist foundation would have limited load-bearing capacity.

Therefore, it’s entirely plausible that the Sumge Mani Stone Castle is sinking because the mani stone construction has grown too tall, and the ground can no longer support the weight.

The Sumge Mani Stone Castle is a “living” castle. Since its creation, the construction has never stopped. Each year, countless new mani stones are added to the structure. Remarkably, even during the Cultural Revolution, the castle was untouched due to its remote location, and the building of mani stone mounds continued uninterrupted.

Mani Stone Carvings

Mani stone carving is a unique form of folk culture in Tibetan areas with ancient origins. It is closely linked to the early stone worship of Tibet’s ancestors and the Bön religion that existed before Buddhism was introduced.

Though mani stone carvings are now somewhat connected to monastic culture, they primarily belong to a system of folk belief, serving as a way for the Tibetan farmers and herders—who live in harsh environments—to express their faith more freely.

Especially in the vast grasslands where temples are scarce and distant, mani stone carvings have become a primary means for nomadic people to practice and express their beliefs.

Mani stone carving culture is highly developed in Shiqu (Sershul) County, as well as in the neighboring areas of Yushu in Qinghai, northern Chamdo in Tibet, and the broader nomadic regions of northern Tibet.

In particular, the mani stone carvings in the Chamdo and northern Tibetan regions are ancient, with some possibly dating back to the time of the Tibetan Empire. The size and scale of some of the mani stone mounds are immense.

The Sumge Mani Stone Castle is likely the only and largest stone scripture castle of its kind seen across the entire Tibetan plateau.

Stone Carving Culture

In terms of the variety and craftsmanship of the painted stone Buddha statues within the niches, Sumge Mani Stone Castle can be described as an art museum of stone carvings on the grasslands.

It not only features a unique structure, delicate layout, and grand scale, but also showcases exquisite carving techniques. The castle holds immense value for studying ethnic history, architecture, and Gesar culture.

Despite enduring for a thousand years, this stone scripture castle—entirely built from stone—still stands tall, embodying the unique charm of Tibetan culture.

Bage Mani Wall’s full name is “The Bage Mani Stone Scripture Wall” which resembles a city wall in appearance, standing approximately 3 meters high and 2 to 3 meters thick, with a total length of around 1,700 meters. From an aerial view, it looks like a Great Wall on the grasslands, grand and magnificent, ancient and solemn.

This stone scripture wall is located in Changshagongma Township, Shiqu (Sershul) County, Sichuan, about 50 kilometers from Shiqu’s county seat.

It was first built in 1640 AD by the 1^st Bage Lama, Sangden Phuntsok.

The 2^nd Bage Lama, Khenrab Dorje, not only expanded the stone scripture wall but also regularly held the Wheel-Turning Dharma Assembly there.

Subsequently, the 3^rd Bage Lama, Nime Chökyi Ongpo, and the 4^th Bage Lama, Gönkhyab Chönyi Dorje, also carried out multiple renovations and expansions of the wall.

The Bage Mani Stone Scripture Wall is regarded as a treasure trove of stone carving art. It features over 3,000 carved images of Buddhas and deities, along with Tibetan Buddhist scriptures such as the Kangyur, Tengyur, the Bhadrakalpika Sūtra, and the Sutra of Liberation. Additionally, there are countless mani stone slabs of various sizes.

This stone scripture wall is a cultural heritage site of the Kham Tibetan region with a long history and immense artistic value. Its carving techniques are exquisite and uniquely distinctive.

Introduction

The Tibetan people often create stone piles known as “mani piles” or “sacred piles” to pray for blessings and auspiciousness.

“Mani” is an abbreviation of the Sanskrit Buddhist scripture, the “Six-Syllable Mantra Sutra.” The six syllables represent the transcending of sentient beings across the six realms, dispelling six kinds of afflictions, practicing the six paramitas, attaining six forms of Buddha, and developing six kinds of wisdom, all of which are extraordinary merits.

Tibetan Buddhism views the Six-Syllable Mantra as the root of its scriptures, and it is also known as the “Six-Syllable Great Bright Mantra,” famously recited as “Om Mani Padme Hum.”

Originally, the mani piles were called “Manda,” meaning “Mandala,” and were made by stacking stones of various sizes, known in Tibetan as “Döben.”

Another type of mani pile features stones or stone slabs inscribed with images of Buddhas and the Six-Syllable Mantra, which is its most defining characteristic. The Six-Syllable Mantra, consisting of just six mystical characters, appears differently on each stone. Some stones are left in their natural state, while others are colored red, green, or yellow. These mani stones are then stacked into a long wall, known in Tibetan as “Mendang.”

Contents of the Mani Stone Carvings

On each stone of the Mani Wall, wise sayings of Buddhas and Bodhisattvas are engraved, along with scriptures such as the Vajrasattva Heart Mantra, portions of the Kangyur and Tengyur, the Sutra of Liberation, Tara Sutra, Longevity Sutra, and the Confession Prayer of the 35 Buddhas. These carvings embody the beautiful wish to bless all sentient beings and absolve sins.

In addition to scriptures, some Mani stones feature carvings of the Eye of Wisdom, deities, flowers, the sun, auspicious symbols, etc. Some stones are engraved with images of Buddhas or mythical creatures, with smooth lines and lively shapes, showcasing rich imagination. These carvings are the masterpieces of Tibetan folk artists.

On auspicious days, people gather near the Mani piles to perform Sang offerings (incense burning) and add stones to the piles. With sincere devotion, they touch their foreheads to the stones while silently reciting prayers. Over time, the Mani piles grow taller and taller.

Architectural Structure

Over hundreds of years, the Bage Mani Stone Scripture Wall was gradually built from individual stones engraved with scriptures and has a history spanning more than 300 years.

On both sides of the wall, multiple niches house colorfully painted Buddha statues called tsatsa. At regular intervals along the wall, spaces are enclosed by stone walls made from stacked Mani stones, resembling watchtowers on a city wall. At either end of the long wall, tall stupas stand, and in the middle section, 108 stupas are lined up in a long row, running parallel to the stone scripture wall. The Mani stones are laid flat and stacked, with only one or two lines of the scripture carvings visible on the sides of the stones, while the rest are embedded within the wall.

Prayer flags in five colors flutter in the wind atop the Bage Mani Stone Scripture Wall, and Buddha statues are enshrined in the niches along the wall. White stupas stand beside the Mani wall, while the nearby hillside is covered with prayer banners.

The Story of the Mani Wall

Bage Mani Stone Scripture Wall is divided into the “Wall of Good” and the “Wall of Evil,” each with its own story.

Legend has it that 300 years ago, a pair of lovers were forced to part due to the disparity between their wealth. The two decided to elope, but the young woman tragically drowned while crossing the Yalong River. Grief-stricken, the young man attempted to drown himself in the river but was saved by Bage Lama, who was practicing in the area, and was persuaded to take refuge in Buddhism. The young man gave the Lama the treasure left behind by the girl, and the Lama used these riches to commission craftsmen to build the “Wall of Good.”

The story of the “Wall of Evil” originates from a tale of betrayal. Two friends traveled together, but one plotted to kill the other for his wealth. Bage Lama intervened just in time, persuading the would-be murderer to abandon evil and embrace goodness. That man eventually became a devoted disciple of the Lama and reached spiritual enlightenment. He offered the ill-gotten wealth to the Lama, who used it to build the “Wall of Evil.”

The two walls are connected, and over time, more and more pilgrims visited, adding stones to extend the walls further and further.

The Bage Mani Stone Scripture Wall, this unique stone wall, bears the devout prayers and beautiful faith of Tibetan believers. It continues to stand on the vast grasslands of the Kham Tibetan region, radiating eternal religious glory and artistic charm through the ages.