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Bage Mani Wall

February 5, 2025 by Tibetan Trekking Travel Leave a Comment

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.

Nyenmo Monastery

February 4, 2025 by Tibetan Trekking Travel Leave a Comment

Nyenmo Monastery, originally built in 1910, is fully known in Tibetan as “Nyenmo Ri Namgyel Gaden Ling.”

It is located on the mid-slope of Nyenmo Mountain in Jianshe Township, Darlag County, about 29 kilometers from the county seat.

The monastery belongs to the Gelug tradition of Tibetan Buddhism and maintains close relations with Tralang Monastery in the same county and Rabgya Monastery in Maqên County.

Overview

The monastery was co-founded by the great practitioner Antong Geshe and the chief of the Angqin tribe, “Duo De.” It serves as a shared religious site for the three main tribes of Angqin, along with thirteen affiliated clans and twenty-five branches. It is also the first permanent monastery in the region.

Nyenmo Monastery is situated at the headwaters of the Yellow River, nestled among mountains and rivers. It is one of the eight major monasteries in Golog Prefecture, Qinghai Province. The site has all the auspicious features described in Tibetan texts: the mountain behind is white like crystal, appearing as powerful as a tiger, with a round white rock at its summit symbolizing the Vajra Palace of Sublime Speech. The surrounding mountains to the east, west, north, and south represent the four tantric activities of pacification, increase, magnetizing, and subjugation. The natural caves arranged in the mountain served as retreat sites for saints such as Gesar’s brother, Kacha Shakya, and are also gathering places for many enlightened dakinis and protector deities.

The name of the monastery was bestowed by the 13^th Dalai Lama. Additionally, the Dalai Lama granted the monastery’s administrator a status equivalent to that of the administrator of Drepung Monastery.

The position of Drepung Monastery’s administrator is highly significant. According to Tibetan Buddhist tradition, the annual Great Prayer Festival in Tibet is jointly hosted by Drepung, Sera, and Ganden Monasteries. During the two-week-long event, the administrator of Drepung enjoys power equal to that of the Tibetan king.

Due to the extraordinary merits and auspicious signs of the monastery, the 9th Panchen Lama also visited to bestow his blessings.

In 1936, the 9^th Panchen Lama came to Nyenmo Monastery to confer initiations such as the Kalachakra empowerment. He also issued an official decree recognizing the position of the monastery’s administrator, making it binding for both Tibetan and Han devotees.

Structure and Location

The monastery is grand in scale, with four assembly halls, three protector deity chapels, and dedicated retreat houses for monks.

In the small assembly hall, there are many precious thousand-year-old statues of the Buddha and sacred objects gifted by the Panchen Lama and other accomplished masters. During the Cultural Revolution, the local faithful protected these treasures from harm.

The main assembly hall is magnificent and elaborately decorated, with prayer flags of fine quality and beautifully adorned pillars with intricate lotus designs. The walls are adorned with golden thangka paintings of Buddha images.

Inside the assembly hall stands a statue of Je Tsongkhapa, known as the “Liberation upon Seeing” statue. This was built by Angqin Dorje Tulku in 2002 to accumulate merit for sentient beings.

In spring and summer, the monastery is surrounded by the verdant grasslands under a clear blue sky. The vast meadow in front of the monastery is dotted with yellow flowers, and herds of cattle and sheep roam freely, creating a paradise-like scene.

A pristine, hada-like river winds through the grassland, resembling the Yin-Yang symbol of Taiji from Han Chinese culture.

The Panchen Lama highly praised the auspicious features of this place, and it later became known as “Panchen Sertang,” meaning “Panchen’s Golden Path.”

Debate (Dialectics)

Each year, the monastery hosts a debate conference.

Debating is a traditional method used by Tibetan monks to study Buddhist scriptures. The debates can take the form of question-and-answer exchanges on Buddhist texts or discussions centered around a specific theme.

During these debates, not only can ordinary or confusing issues of Buddhist doctrine be resolved, but at times, monks may even experience sudden moments of enlightenment.

The debate scene is often very lively. The leading monk raises his voice as he questions his opponent, extending his left hand forward while raising his right hand above his head. In the moment his right hand sharply slaps the left, he throws out the question, demanding a response from the other side.

When debates heat up, both sides speak eloquently and continuously, and when key points are reached, the entire assembly of monks cheers enthusiastically.

The gestures in debate have symbolic meanings: raising the right hand signifies the liberation of all sentient beings from the sea of suffering, while the left hand turning downward and resting implies the closing of the door to “Samsara (cyclic existence).”

Religious Ceremonies

Each year, the monastery holds various religious ceremonies. There are twelve major gatherings, six of which align with the ceremonies performed at Drepung Monastery, the largest Gelugpa monastery.

The Legend of the Monastery’s Construction

After “Duo De” inherited his father’s position as the chief of the Angqin tribe, he was determined to establish a formal monastery in the “Doba tribe” of Angqin. He repeatedly invited “Siti Chökyi Gyaltsen” from Kathok Monastery to select a site. Eventually, Siti Chökyi Gyaltsen and Lama Langzhu selected the “Jindu region” of Darlag County as the location, and a tent monastery was established. It was agreed that the future main monastery of the Doba tribe would be built there.

Several years later, Duo De sent messengers once again to request Siti’s help in building the monastery. After waiting six years with no response, Duo De decided to invite a master from Kumbum Monastery.

The master, Geshe Jampel Rolpai Lodro, arrived from Kumbum Monastery and reminded Duo De and his brothers that the Nyingma tradition had been influential in the tribe for a long time, and proper consultations should be held before establishing a Gelugpa monastery.

Duo De agreed with the advice and convened over 50 influential lamas and tribal leaders from 12 affiliated tribes. They all consented to build the monastery on Nyenmo Mountain.

Founder

Nyenmo Monastery was founded at the end of the 19^th century by “Jampel Rolpai Lodro,” a master from Kumbum Monastery.

Jampel Rolpai Lodro was a highly learned figure in the Golog region at the time and held the “Geshe” degree, which is the highest academic title in Tibetan Buddhism. He authored several religious and cultural works, and woodblock prints of his writings can still be found in Lhasa. He spent his final years in Tibet and passed away in Lhasa, where he was known as the “Amdo Lama.”

Jampel Rolpai Lodro reincarnated three times. The second incarnation, Zhi Gesanglo, was born in 1903 and was known for his poetry, passing away in 1957. The third incarnation, Chuezhihe, currently resides at the monastery.

Before 1958, the monastery was under the Upper Moba Tribe, with a main assembly hall, a meditation center, and a large kitchen. It had four prayer halls, 76 monk residences, and housed 63 monks. During large gatherings, the number of monks could reach around 200. There were seven tulkus (reincarnate lamas), including Poba and Zhanluo Zhian.

In October 1980, the monastery was reopened. Currently, it has one assembly hall with 12 rooms, 26 monk residences with 64 rooms, 30 cattle, 154 monks, and 22 tulkus (including seven self-recognized reincarnations).

The monastery houses a copper statue of Amitayus, gifted by the 9th Panchen Lama, standing 2 feet tall, which serves as the primary statue of the monastery.

Additionally, there is a recently acquired gilded copper statue of Shakyamuni Buddha, standing 9 feet tall.

The monastery also has gilded copper stupas, each about 4 feet tall, containing relics of Jampel Rolpai Lodro and Gesang Lo.

Tralang Monastery

February 4, 2025 by Tibetan Trekking Travel Leave a Comment

Tralang monastery is also known as “Chalang Monastery” or “Khra Ling Gonpa”

The monastery was established in 1895 AD and was called “Tashi Chöten Ling” in Tibetan, meaning “Auspicious Island of Dharma.” It is commonly referred to as “Lang-gong.”

It belongs to the Nyingma tradition of Tibetan Buddhism, specifically the Katok lineage. It is a branch monastery of Katok Monastery in Baiyu County, Sichuan Province.

Overview

The monastery is situated with a river in front and mountains behind it. A stream flows in front of the monastery, and to the right stands a massive sky burial site, considered the largest of its kind in southern Qinghai Province.

The mountains behind the monastery are where King Gesar and his generals were said to have performed rituals for the sacred Amnye Machen Snow Mountain. The area is adorned with fluttering prayer flags, creating a solemn and dignified atmosphere.

Tralang monastery was founded by Lama Langzhi Padma Lungtok Gyatso and later led by figures such as Lama Langzhi Padma Lungtok Gyatso, Siji Rinpoche Gonsar Yangchi, Lama Langzhi Padma Longzhi, and Lang Lama Chökyi Dorje.

It is said that Lang Lama Chökyi Dorje was a descendant of the Qiongji tribe from the Kingdom of Ling during King Gesar’s time. The name “Tralang” (or “Chalang” or “Chamalang”) refers to the Kingdom of Ling, hence the monastery was named Khra Ling Gonpa.

The monastery follows the teachings and practices of the classical texts translated during the Early Spread (Ngadar) of Buddhism in Tibet.

The local pastoral communities of Jiànshè, Moba, Jimai, and De’ang townships in Darlag County are devoted to this monastery.

In addition to studying the doctrines and texts of various schools, the monastery places a particular emphasis on the teachings and writings of Mipham Rinpoche.

Monastery Scale

Before 1958, Tralang monastery covered a total area of 9,000 mu (approximately 600 hectares). This included 38 mu of building space, 8,662 mu of pastureland, and 300 mu of fenced area. The monastery housed three prayer halls with 70 rooms, and 33 stupas (including 30 stone stupas and 3 reliquary stupas).

Currently, the monastery occupies about 100 mu (around 6.67 hectares) of land. There are 175 monks residing in the monastery, including 23 reincarnate lamas (tulkus). The monastery also owns 100 cattle.

The main structures within the monastery include large and small prayer halls, large and small institutes of the Five Sciences, a Buddha statue stupa, a meditation retreat center, over 200 monk residences, and the Chalang sky burial site.

The monastery contains many valuable relics. The large prayer hall is adorned with sacred statues and treasures, creating an atmosphere of profound sanctity. The most valuable item is a bronze statue of Amitayus, crafted in the 10th century. Among the thousands of relics housed in the monastery, some were brought from India, while others were the result of the spiritual accomplishments of the monastery’s high lamas.

The monastery holds an extensive collection of scriptures, including over ten thousand volumes of Buddhist texts such as the Kangyur and Tengyur. Notably, it has a complete collection of various versions of the Nyingma Great Perfection (Dzogchen) texts, meticulously preserved.

Brief History

In 1895, Lama Langzhi Padma Lungtok Gyatso founded Khra Ling Gonpa, initially as a tent monastery known as “Chuggar.”

In 1913, the construction of monk residences using timber and earth began.

In 1916, the monastery initiated the “summer retreat” practice.

In 1920, a scriptural institute was established, focusing primarily on the texts authored by Ju Mipham Rinpoche.

By 1958, the monastery had 300 monks in total, including 14 reincarnate lamas (8 of whom had passed away and 6 who were still living), 1 newly recognized reincarnate lama, and 10 self-identified lamas.

In 1958, the monastery had one main prayer hall, 270 monks, 93 resident monks, and 10 living lamas.

The monastery was closed after 1958 but reopened in 1980.

Gartse Gonpa

February 3, 2025 by Tibetan Trekking Travel Leave a Comment

Gartse Gonpa, its full Tibetan name is “Gartse Gyasar Shadra Thubtan Chokhor Ling,” which means “The Wheel of Dharma Teaching Academy of Gartse Gyasar’s Holy Doctrine.”

It belongs to Gelug pa of Tibetan Buddhism

It is located near the entrance of the Rigou Valley in Ququhu Township, in what is now Gartse Village of Tongren County, about 44 kilometers from Tongren County seat.

Overview

The Gartse tribe originally herded in the area around Gartse Village, Tongren County. According to the History of Politics and Religion in Amdo, the tribe’s leader, “Gartse Dampa Chudeng,” had three sons, and the tribe eventually split into three branches. One branch moved to Gartse in Ququhu, and another moved to Gartse in Tongde, with both establishing tribal monasteries.

The current inhabitants of “Gartse Village in Ququhu Township” and the “Gartse tribe in Tseku County” are descendants of this tribe.

Gartse Gonpa in Ququhu (Chu khol) is the tribal monastery of the Gartse tribe and is said to have a history of over 300 years.

The monastery was approved for reopening as a religious site in 1982, with the original structures well preserved.

Lineage, Offerings, and Affiliated Monasteries

The monastery was named by the 2^nd Jamyang Lobsang Jigme Wangpo of Labrang Monastery (1728–1791) and follows the scholastic curriculum of Drepung Monastery‘s Gomang Dratsang in Lhasa. Its major religious ceremonies, held in the first, fourth, and tenth months, as well as its year-round study sessions, all follow the model of Labrang Monastery.

The abbots of the monastery have historically been from the Gartse tribe, such as the reincarnation of Chikan Khechok Gyatso, “Jinme Awang Gayang” (1727–1785), a member of the Gartse tribe, and his reincarnation, “Konchok Dampa Yapei” (1786–?), who was from the Gartse family of Ganjia Sureu.

Historically, Gartse Gonpa had five affiliated monasteries: Gedang, Xiguan, Loure, Yamazhaqiqi, and Youguning. The monastery’s traditional patrons were from Gartse, Wanluhu, Xibsha villages, and the Gartse tribe in Tseku County. Nowadays, the Tseku Gartse tribe has established its own monastery, and the connection between Tseku and Ququhu’s Gartse monastery has mostly dissolved.

According to the History of Politics and Religion in Amdo, “The reincarnated lama of Gartse and the Aongso tribal leader were brothers. The lama was proficient in esoteric mantras and possessed extraordinary powers, and was honored as a spiritual master by the ‘Jinong King.’ When ‘Dorji Dargye’ was assigned to handle disputes between the Mongols and Tibetans, he was granted the title of tribal chief of Aongso and a hundred households upon the request of the Jinong King.” This indicates the historical prominence of Gartse Monastery and its tribal leaders.

Gartse Gonpa Brief History

It is said that the monastery was originally built during the Ming Dynasty, with the first site located in “Gyabcha Valley.”

According to the History of Politics and Religion in Amdo, as recorded in The Life of Ganden Gyatso, the reincarnated lama of the Kagyu tradition in Gartse established a temple (now known as Gartse Gonpa) and a meditation center (known as Shuguning Monastery, now defunct) in the region. Later, Lama Gartse Ten Nechu relocated it to the area of Drakhogongkhang (believed to be 3 kilometers below the current site, near the forest’s edge). Subsequently, the monastery was moved to its current location, “Rongchongto,” by Chikan Khechok Gyatso, Nang Khenpa Awang Shirab, and Raka Chikchin.

The monastery was burned down in the late 1930s but was restored in 1945.

By 1958, it had one assembly hall, one Maitreya Hall, one protector deity shrine, 80 rooms in two monk residences, 13 monk quarters with 195 rooms, 40 acres of farmland, 40 horses, and around 120 acres of forest. The monastery housed close to 100 monks.

In the 1960s, parts of the monastery were destroyed, leaving only some sections of the Tsongkhapa and Manjushri halls intact.

In 1981, the monastery was approved for reopening.

In 1986, local villagers raised funds to build a new 30-room assembly hall and more than 70 rooms in over 20 monk quarters in the traditional timber-and-mudbrick style. The monastery now has 200 head of cattle and 15 sheep.

Today, the monastery has 15 officially registered monks. It has 15 households and 29 people. The resident spiritual leader is Jinme Kezang Longru Gyatso Rinpoche from Rongwo Monastery, while local lama Shirab Bu is in charge of monastery affairs. Lobzang Rinchen serves as the monastery’s management committee director.

The current reincarnation of the Gartse Lama, the eighth in the line, has studied at the Advanced Tibetan Buddhist Institute in Beijing.

Gendun Chophel’s Former Residence

Gendun Chophel (1903–1951) was a renowned Tibetan scholar both in China and internationally. He spent 11 years traveling, studying, and conducting research in India, becoming proficient in Sanskrit, English, Pali, and other languages. He made significant contributions in fields like history, religion, linguistics, literature, folklore, geography, archaeology, and medicine, producing a wealth of written and translated works.

From his first publication in 1936 in The Mirror, a Tibetan newspaper founded by Tharchin in Kalimpong, until his death, Gendun Chophel wrote and translated 103 works over 15 years. He also published 20 poems and produced 125 paintings, leaving behind a rich cultural legacy that cemented his place in the history of Tibetan culture.

His former residence, covering an area of 200 square meters, is built in the traditional Tibetan style and contains many of his personal belongings and works. It is a well-known cultural and historical tourist site in Tongren County and is considered part of the vibrant Rebgong cultural heritage.

Gartse Grasslands

The Gartse Grasslands are the only area in Qinghai Province that brings together the nine major types of Inner Mongolian grasslands. It is also considered the most magnificent and beautiful section of the northern grasslands of China, often referred to as the “Heavenly Grasslands.”

In the summer, the grasslands become a sea of green, dotted with herds of livestock like clouds, yurts scattered like buttons, and silver rivers winding through the landscape.

The grasslands feature “Mongolian Haote,” a cultural hub of Mongolian traditions including food, clothing, and housing customs. There is also the “Nomadic Tribe,” which recreates the ancient lifestyle of the nomadic peoples of the grasslands. Additionally, the “Forest and Grassland Ecological Zone” showcases the unique transition from forest grasslands to meadow grasslands.

Huan Zhu Village

Huan Zhu is an ancient Tibetan village, home to the famous Shugwan Meditation Cave, which is ranked first among the “Eight Great Sacred Caves” in Tongren. It was a place of retreat for the first Jamyang Shepa of Rebgong, and the 10th Panchen Lama, Choekyi Gyaltsen, personally consecrated the cave.

The cave is located behind Shugwan Monastery, 38 kilometers northeast of Tongren County, in Huan Zhu Village, Shuangpengxi Township. The mountain surrounding the cave is steep. It is said that those who enter the cave may hear strange and mystical sounds of chanting and prayers, revealing insights into their karmic actions and consequences.

The cave is approximately 200 meters deep, with numerous stalactites and crystal formations of various shapes. It is a popular destination for summer tourism, exploration, and spiritual retreats.

Bongya Monastery

February 3, 2025 by Tibetan Trekking Travel Leave a Comment

Bongya Monastery, also known as “Wenjia Monastery,” the Tibetan name is “Bongya Manri Shedrub Mingdröl Ling,” meaning “Manri Liberation Teaching and Meditation Center.” It is a Bonpo tradition monastery

The monastery is located on the northern slope of the mountains near Muhesha Village, in the northwestern part of Ququhu (Chu Khol) Township, Tongren County, Qinghai Province, at an altitude of about 3,200 meters.

Overview

Bongya Monastery was founded in 1062 AD and is the largest Bon monastery in Qinghai Province. Due to its architectural style resembling the Potala Palace, it is also known as the “Little Potala Palace.”

The original site of the monastery was located in the “Redemu” area, just below its current location.

Initially, Bongya Monastery was a branch of Khyung Mo Gonpa in Tongde County, with its head lama, Khyung Tsang, serving as the head of the monastery. As the monastery grew, it developed its own system of reincarnated lamas, and the lineage became known as the “Bongya Lama.”

Religious Ceremonies

Bongya Monastery holds a seasonal religious ceremony four times a year, once each season.

One of the most significant events is the seven-day autumn retreat, dedicated to the Five Principal Bon Deities and the Walshe Bon Deity ritual. This retreat begins on the 15^th day of the ninth lunar month and ends on the 22^nd. It includes meditative practice and performances of the Vajra Dance. The purpose of this ceremony is to pray for the well-being of the people. It has become the largest and most important Bon religious festival in the region, drawing the most devotees from far and wide for pilgrimage and worship.

Development

In 1874, the reincarnated lama of Tshewang Tsang Sherab Namgyal, Bongya Yungdrung Puntsok Rinpoche, along with four of his monk disciples, built a Three Buddha Hall at the site. This attracted a growing number of practitioners who came for spiritual practice.

In 1980, when the 10th Panchen Lama visited various regions of Qinghai, he met with Bongya Lama and gifted him a decree. He also expressed his wish to rebuild and restore all the Bon monasteries in the Huangnan Prefecture area.

Under Bongya Lama’s leadership, Bongya Monastery began its expansion, eventually achieving its current scale.

Today, under the guidance of Wenjia Rinpoche, the monastery has established three institutes: a Five Sciences Academy, a Debating Academy, and a Meditation Academy, providing excellent conditions for learning and spiritual practice for its followers.

With the deep spiritual teachings and rigorous dharma transmission, today’s Bongya Monastery has become one of the most influential Bon monasteries, with a large number of disciples.

At its peak, Bongya Monastery housed over 800 monks. Currently, it has 108 monks, including 5 resident lamas and 9 khenpos.

Religious Ceremonies

Bongya Monastery holds a seasonal religious ceremony four times a year, once each season.

One of the most significant events is the seven-day autumn retreat, dedicated to the Five Principal Bon Deities and the Walshe Bon Deity ritual. It includes meditative practice and performances of the Vajra Dance. The purpose of this ceremony is to pray for the well-being of the people. It has become the largest and most important Bon religious festival in the region, drawing the most devotees from far and wide for pilgrimage and worship.

Notable Figures

Bongya Rinpoche
Bongya Rinpoche, also known as Wenjia Gyalwang Lungtok Gyatso Rinpoche, is often referred to as “Wenjia Rinpoche” or “Wenjia Lama.” He is a renowned Tibetan scholar and a distinguished historian and Buddhist philosopher. He currently serves as the abbot of Bongya Monastery in Qinghai. Through extensive study, reflection, and meditation, he has assimilated the essence of the Dharma and cultivated a selfless worldview. Rinpoche has made significant contributions to promoting Tibetan culture, particularly Bon culture, through his teachings, debates, and writings.

Some of his major works include:

The Powerful Treasures of Guru Yoga
The Heart Essence of the Buddha’s Words and Teachings
A Brief Explanation of the Stages of the Path to Enlightenment
Guidance on the Path to Omniscience
Treatise on the Elimination of Darkness by Nature
Songs of the Spiritual Path
A Detailed Explanation of the Origins of Buddhism
The Mirror of the Bon Tradition
Collection of Teachings on Mind Training
Anthology of Poetry
A Concise Discussion of Bon Traditions and Chapters
Biographies of Great Masters
Tibetan Grammar
Tantric Rituals and Notes
Questions and Answers on Buddhism and Culture
Collection of Essays
Collection of Official Correspondence
Calligraphy Collection
Collection of Historical Writing

Jume Lodro Rinpoche

Jume Lodro Rinpoche, also known as “Jume Rinpoche,” is the third reincarnation of the esteemed Agong Lama. He was born on September 22, 1984, in the sacred land of Muru Sangge, at the foot of Mt. Zuri in Dzori Monastery, located in the present-day Donggaka Village, Niao Township, Diebu County, Gannan Tibetan Autonomous Prefecture, Gansu Province. His father, Gesang, was a Vajrayana practitioner, and his mother was named Yurong.

In the autumn of 1995, Jume Lodro Rinpoche was recognized by Dzongtrul Nanka Tenzin Rinpoche as the unmistakable reincarnation of the third Agong Lama. He then left his parents and traveled to Bongya Monastery in Qinghai. On the way, they visited the famous Labrang Monastery, where he received the name “Jume Lodro” (meaning Fearless Wisdom) in the Manjushri Hall. On September 15 of that year, Rinpoche arrived at Bongya Monastery and took his monastic vows in front of Bongya Gyalwang Lungtok Gyatso Rinpoche, receiving the full monastic name Jume Gesang Lodro.

Key works:

The Reincarnation Lineage of Jang Rinpoche
Compilation of the Works of Tshechog Rinpoche, the Buddhist Master: The Great Treatise on the Stages of the Path to Enlightenment

Tromge Monastery

February 2, 2025 by Tibetan Trekking Travel Leave a Comment

Tromge Monastery was founded by Master Nima Jangtsen in 1163 AD, though some accounts suggest it was built in 1275 AD.

The monastery belongs to the Nyingma school of Tibetan Buddhism, with lineages from both the Sakya and Nyingma traditions.

It is located in Tromge Village, Nata Township, Baiyu County, 138 kilometers from Baiyu County’s town

Overview

The monastery has over thirty monk rooms, six reincarnated lama lineages, and more than 100 monks.

Tromge Monastery was attacked twice by troops from Aba and Xiangcheng, destroying many rare artifacts. The monks fled to Sershul for refuge, where they stayed for three years.

Later, under the leadership of Kagyak Rinpoche and Gudeng Rinpoche, the monastery was restored, and the large and small scripture halls were rebuilt.

However, during the Cultural Revolution of the 1960s, the monastery suffered severe destruction, resulting in the loss of many precious relics.

Rituals

Today, a new main assembly hall has been constructed, and several annual rituals are held, including:

On the 15^th day of the 1st month of the Tibetan calendar, an Eight Precepts retreat ritual is performed.
In the 4^th month of the Tibetan calendar, a seven-day Medicine Buddha ritual is held.
In March, obstacle-clearing and fire offering rituals are performed.
In July, a nine-day practice of the three kāyas (bodies of enlightenment) nectar ritual is held.
In the 10th month of the Tibetan calendar, a seven-day wrathful and peaceful deity ritual for the benefit of beings is conducted.
In November, a memorial ritual for past masters is held, featuring the recitation of Minling Terchen’s Vajrasattva and the Collected Heart Essence of Great Completion by Karma Lingpa, with a focus on the Peaceful and Wrathful Deities for seven days.
In December, a ten wrathful deities exorcism ritual for protection is held for seven days.

There is also a seven-day ritual to give thanks to the Three Roots.

In addition to these regular rituals, others are held in tents, including the Eight Heruka, Vajrakilaya, Hayagriva fire offerings, Namgyalma, Guru Rinpoche prosperity rituals, and thanksgivings to the protectors of the Eight Great Buddha Guardians.

Preserved Relics

The main lineages preserved at Tromge Monastery from the Nyingma school include the Great Perfection Longchen Nyingthig teachings, The Great Perfection, the Universe as Buddha by Pema Dundul, and the treasure teachings of Tertön Lhégyal Lama.

Tromge Monastery houses the following relics:

Thangka paintings of the 31 incarnations of the Buddha and the 31 incarnations of Guru Rinpoche.
Additionally, there are thangkas depicting Tara, Akshobhya, Shakyamuni Buddha, Amitayus, and a set of five depicting the Thousand Buddhas of Infinite Light.

The monastery holds over 340 thangkas, both new and old, all of immense spiritual and cultural value, believed to be imbued with blessings.

The scripture collection includes:

Kangyur written in gold ink,
One Hundred Thousand Verses of Prajnaparamita,
Five Tantras,
The Derge Kangyur and Tengyur editions, amounting to over 400 scripture volumes.

The monastery also houses over 200 statues, including treasure objects and bronze Buddha statues, with some treasures belonging to Kagyak Rinpoche and Pema Yeshe.

There are about 30 stupas in total, all made of gold and bronze, each of extraordinary value.

The top floor of the main assembly hall contains a Great Perfection retreat center.

Inside the main assembly hall are nine statues of Guru Rinpoche, statues of Dakinis, and the Sixteen Arhats. The murals depict the protector deities of the Sakya and Nyingma schools.

Within the main assembly hall, there is a large thangka of the life story of Guru Rinpoche, based on the Guru Rinpoche’s Sayings by the famous treasure revealer Ösel Nyingpo. There are depictions of the 1,000 Buddhas of Uddiyana, the life story of Jigme Gyalwai Gendun, the Liberation Through Seeing stupa, the Four Great Kings, and all the protector deities.

On the second floor of the main hall, there are gold and bronze stupas, each five feet tall, as well as five stupas that reach the height of an entire floor, adorned with dzi beads, coral, and amber.

There is also a collection of statues, including a one-foot-tall statue of Avalokiteshvara, Shakyamuni Buddha, Amitabha, and 32 Buddhas representing repentance and purification.

The scripture collection includes the complete works of the Nyingma lineage, the collected works of Longchenpa, Mipham Rinpoche, Gochen Rinpoche, and the Tantric texts, comprising over 400 scripture volumes.

The “Speech Treasures” include the collected works of Dudjom Lingpa, Longchenpa, Rigdzin Jigme Lingpa, Gawang Lingpa, Datsangpa, and Sangye Lingpa, including both woodblock and handwritten editions.

The “Mind Treasures” include many Kadampa stupas.

In the protector deity hall to the left of the main assembly hall, there are statues of King Gesar, Tséymar, Rahula, Lion-Faced Dakini, and Tsiu Marpo, among others.

Additionally, there are sacred texts written in gold ink, such as the Names of the Thousand Buddhas of the Fortunate Aeon, the 8,000 Verses of Prajnaparamita, and the Golden Light Sutra. To the left of the main assembly hall, there is a dark retreat room for Great Perfection practice, with a practice area behind it dedicated to energy channels and essential points of the body.

A Dzom Monastery

February 2, 2025 by Tibetan Trekking Travel Leave a Comment

A Dzom Monastery, also known as “A Dzom Chogar,” has the full Tibetan name “A Dzom Aogsal Thechogling,” which means “A Dzom Island of Radiant Great Accomplishment.”

The monastery was first built in 1645 AD and belongs to the Nyingma school of Tibetan Buddhism.

A Dzom Monastery is located at an altitude of 4,020 meters, nestled on the hillside of Drashi Dungkar Gang at an altitude of 4,500 meters, in A Dzom Village, Maqiong Township, Baiyu County. It is situated along the upper reaches of the Changqu River, a tributary of the Jinsha River, and is 136 kilometers from Baiyu County’s town.

Brief History

A Dzom Monastery was initially called “Tsekongma,” meaning “Red Roofed Hall,” and was located in present-day Litang County. The 3^rd Dalai Lama, Sonam Gyatso, bestowed land and religious items, and a monk named Tashi Ben began its construction around 1580 AD.

Several years later, the reincarnated lama from Katok Monastery, Penlu, resided there, and the monastery became a branch of Katok Monastery.

Later, Penlu moved to Drung Yi Gonpa, located near the present A Dzom Monastery in Maqiong Township, Baiyu County, leading to the monastery’s relocation.

After Penlu passed away, Ba Sanggya Drashi succeeded as the abbot, and around 1742 AD, he rebuilt Aogsal Thechogling, which is now A Dzom Monastery.

Ba Sanggya Drashi had five brothers, all of whom had “Tashi” (meaning “Auspicious”) in their names, and they were all reincarnated lamas. A servant named Khage (meaning “Good Mouth”) exclaimed in amazement, “Atsam! Atsam! Truly ‘A Dzom Bu’ (meaning ‘Perfect’).” From then on, people began calling the monastery “A Dzom.” This is the origin of the name A Dzom Monastery.

The reincarnated lama of Ba Sanggya Drashi, Rigzin Chenpo, was a great “terton” (treasure revealer). He built Kegu Yamathing Monastery in the deep mountains along the lower reaches of the Changqu River and was a renowned teacher of the Dharma at that time.

Rigzin Chenpo’s reincarnation, Rigzin Trodue Barwa Dorje, became the first A Dzom Drubpa Lama.

Around 1855 AD, the first A Dzom Drubpa Lama received the teachings of the “Great Completion Heart Essence,” and the monastery became a center for the propagation and practice of this teaching, emphasizing pure, undistracted focus on realization and liberation, without attachment to wealth or superficial pursuits.

Later, Rigzin Trodue Barwa Dorje built Phuntsog Gatsal (meaning “Garden of Complete Bliss”) in a valley opposite the winter retreat mountain.

During the time of his son, Gyalse Lama Jikme Dorje, the A Dzom Monastery grew to its current scale, with a large assembly hall, printing house, debating hall, and monastic college.

Like other monasteries, A Dzom Monastery was destroyed during the Cultural Revolution in the 1960s, and many of its valuable woodblock prints were lost.

Beginning in the 1980s, the 2^nd A Dzom Drubpa Lama raised funds from various sources to restore the monastery. After nearly two decades of effort, the monastic college was rebuilt, many scriptures and statues were added, and some woodblocks were reprinted, bringing new vitality to A Dzom Monastery.

Architectural

The overall layout of the monastery is in the shape of a “conch shell,” covering an area of about 1.5 square kilometers, with a total building area of approximately 3,420 square meters.

The main structures include the main hall, scripture hall, reliquary stupas, and a relic room.

Main Hall

The main hall is a Tibetan-style building made of timber and earth, constructed by both Han and Tibetan craftsmen.

It consists of two levels, standing 17.4 meters high, 30.2 meters long, and 22 meters wide. The structure features intricate, layered brackets, showcasing a majestic and ancient architectural style with unique charm.

The first floor serves as the main hall, housing a 2.4-meter-tall statue of Guru Padmasambhava. The walls are adorned with large murals, and this space is used for the master to teach and for monks to chant. Six large carved wooden pillars stand around the hall, decorated with intricate patterns of flowers and the eight auspicious symbols.

A particularly striking feature is the 5-meter-tall and 3-meter-wide Dharma seat of Gyalse Lama, adorned with colorful ribbons. The pillars are carved with reliefs of four elephants bearing treasures, eight lions offering lotus seats, and four pairs of dragons and phoenixes dancing in welcome.

The second floor is a smaller scripture hall, where the reliquary stupas of the first Gyalse Lama and the second Drubpa Lama, along with many relics blessed by earlier lamas, are enshrined.

To the right of the main hall is the “Great Completion Heart Essence” scripture hall.

Sutra Hall

Adjacent to the left of the main hall is another newly constructed scripture hall, which is built on the foundation of the original hall from when A Dzom Monastery was first established.

The current hall is about 140 square meters, containing over 900 scriptures, 2,000 woodblocks, and 98 statues of various sizes made of clay.

Above this hall, slightly to the rear, is the Ladrang (residence) of Gyalse Lama. The first Gyalse Lama and the second Drubpa Lama frequently taught here, and in 2002, the newly appointed lama, Gyangga Rinpoche, gave his first teachings on “Yeshe Lama” in this small courtyard.

Next to this Ladrang is the area where the monastery stores and prints scriptures. It houses a large collection of carved wooden printing blocks, including the “Seven Treasuries of Longchenpa.”

Reliquary Stupa Hall

To the left rear of the main hall is the reliquary stupa hall, which was initiated by the first Gyalse Lama.

Inside the hall are three exquisitely crafted relic stupas, over two meters high, made by famous Kham-area painters and artisans.

The central stupa enshrines the relics of the first Drubpa Lama, Rigzin Trodue Barwa Dorje, and is embedded with a statue of the deity “Heruka,” showcasing a vivid and primitive artistic style, making it a rare treasure.

To the left is the stupa of Gyalse Lama, which contains gold coins gifted by the King of Bhutan, along with jewels and Buddha statues donated by monks from India and Nepal. The stupa has five tiers adorned with 146 gems, including jade, pearls, agate, coral, and nine-eyed beads, creating a dazzling and colorful display of beauty.

To the right is the stupa of Drubpa Lama’s chief disciple, the famous Qinghai-Tibet artist Bama Lodro, whose mummified body was preserved and restored after death. His likeness remains identical to how he appeared in life. Two large gems, the size of eggs—one purple-red and the other emerald green—hang on his headdress, shining brilliantly.

Relic Room

To the right rear of the main hall is the relic room, about 24 square meters in size.

The room houses over 240 gilded bronze Buddha statues, the most notable being a carved sandalwood statue of the dakini protector owned by the 7th-century Indian master Langrapa, and a gilded statue of the Buddha Mother gifted by the Tibetan lama Socha, inlaid with 53 gemstones.

There is also a crystal reliquary stupa, a rare treasure brought from India.

Additionally, the room contains the “Seven Collections of the Heart Essence,” the world’s only surviving Tibetan texts for studying the Heart Essence teachings of Buddhism.

Yeshe Gonpa

January 14, 2025 by Tibetan Trekking Travel Leave a Comment

Yeshe Gonpa was founded in 958 AD by a local tribal chief named Lejia and belongs to the Bon religion. It is located in Jialaxi Township, Xinlong County, about 3 kilometers from the county seat. At the temple entrance, there is a sacred stone said to bear the footprint of the temple’s protective deity, a tiger, which appeared on the night of November 27^th, 1983.

Yeshe Gonpa is considered a sacred site for various deities, including Samantabhadra Buddha, the Buddha of Infinite Light, the Compassionate Mother Buddha, Avalokiteshvara, the Buddha of Wealth and Victory, and Vajra Tiger-Clad Deity.

Introduction

Yeshe Gonpa is situated in a picturesque environment surrounded by mountains and forests, filled with birdsong and flowers. There are four meditation retreats and sacred sites around the temple.

1 kilometer to the east lies the sacred site “Dari Xingba Jiangze,” resembling a kind elder watching over Yeshe Gonpa.
3 kilometers to the south are the sacred sites of “Guxi Raomei” and “Genden Rongbu.”
1 kilometer to the west are the sacred sites of “Chuge” and “Daxiague.”
4 kilometers to the north are the sacred sites of “Lage” and “Longlong Laza.”

These sacred sites all feature charnel grounds, Vajra land dances, and large stone stupas.

Behind the temple is Xiang Wanda Zhu, a mountain with an elevation of over 1,000 meters. To the left of the temple lies a charnel ground, and to the right are the relic stupas of two lamas, A’yong Lama and Qubudengden.

The temple itself covers an area of about 1,490 square meters. The eastern forest surrounding Yeshe Gonpa is home to rare wildlife, such as musk deer, black bears, leopards, and red deer.

Yeshe Gonpa is encircled by four majestic sacred mountains, which were sent to Liangru by the ancient king Indra.

Kawaloro
Conquered by Sangda* Langa Yeshe, Kawaloro is located 83 kilometers north of Yeshe Gonpa. It is the highest peak in the county, standing at 5,992 meters, with three towering, snow-capped peaks that remain covered year-round. Its magnificent landscape is a sacred Bon site, and it is known as the Vajra Dance Mountain, where sacred gatherings occur during the Year of the Monkey.
Xionglong Zhagya
Conquered by Bonpo yogi master Jiza Zhagwa, Xionglong Zhagya is located 42 kilometers west of the temple. The area is surrounded by mountains and water, with dense shrubs and three white granite peaks rising to an elevation of 4,600 meters. This is another sacred Bon site, where sacred gatherings take place during the Year of the Dog.
Xiangdi Silang Mountain
Conquered by Khumbu and Lozhen Tongmen, Xiangdi Silang Mountain lies 9 kilometers southwest of Yeshe Gonpa. The mountain is steep and forested, with an elevation of 4,600 meters. It is surrounded by twelve smaller peaks, with a lake at the summit covering five or six acres. The mountain is home to lions and bears the handprints and footprints of many masters. This is another Vajra Dance Mountain, where sacred gatherings take place during the Year of the Dog.
Baima Bozhen
Conquered by Mecha Jingmei, Baima Bozhen is located 5 kilometers east of the temple. It features dense shrubs and six peaks, rising to an elevation of 4,400 meters. The spectacular scenery includes canals running through the cracks in the cliffs, and the area is steeped in Bon legends related to the Vajra Dance, with sacred gatherings during the Year of the Dragon.

According to the ancient Bon historical texts, these four sacred sites are all important Bonpo spiritual locations.

Architecture

The entire Yeshe Gonpa complex is composed of a main hall, auxiliary halls, a kitchen, storage rooms, neatly arranged monk residences, a single-story building used by musicians and chant masters during the temple’s sacred dances, and a courtyard paved with stone slabs.

The main hall is intricately adorned with carved beams and painted pillars, with doors, windows, and Buddha shrines all meticulously crafted. The rear hall houses a Buddha statue over 10 meters high. The walls inside the hall are covered with murals, and the roof is a gilded bronze hip-and-gable structure that shines brilliantly under the sunlight.

On the inside wall of the temple entrance, there are century-old murals depicting various themes, including the “Treatise on Rhetoric,” the “Cycle of Life and Death,” a map of the Brahma world, the Seven Royal Symbols, the Eight Auspicious Signs, and depictions of protective deities, as well as three ancient scripts and symbols that dispel misfortune.

To the right of the temple is an ancient relic commemorating the 12 great achievements of Shenrab Miwo, the founder of the ancient Zhangzhung Bon religion.

Among the relics is a giant Thangka painting from the Qing dynasty, depicting Dunba Shenrab, the founding master of Bon, along with over 200 Buddhas and protective deities. This Thangka is the largest of its kind in Bon temples across the Tibetan region.

Legends

Yeshe Gonpa was founded by the great Bon master Sangda Langa Yeshe, who named the temple after himself, with “Yeshe” meaning “sacred wisdom.” When Sangda Langa Yeshe passed away, his entire body transformed into a rainbow light except for his hair and nails, marking his attainment of Buddhahood.

Langa Yeshe’s father, Muya Dase, was one of the ten ministers of King Trisong Detsen, the 38th ruler of the Tibetan Empire, and he was also a Bon yogi. Following his father’s instructions, Langa Yeshe traveled to the Liangru region (modern-day Xinlong County), where he subdued eight dragon deities.

The local chieftain, Lejia, recognized Langa Yeshe’s extraordinary spiritual powers and became a devoted follower. From that point on, Sangda Langa became Lejia’s lama and spiritual master.

Sangda Langa Yeshe named the temple “Yeshe Gonpa,” using the two characters of his name.

His successor, Xingba Jiangze (the sixth Sengen Rinpoche), used his supernatural powers to create a Buddha statue called “Xinla Wuga” at Yeshe Gonpa. When Xingba Jiangze passed away, his body also transformed into rainbow light, leaving behind only his hair and nails, just like his predecessor.

Ritual Activities

Every year, Yeshe Gonpa holds several religious events. Particularly, in the 6^th and 11^th months of the Tibetan calendar, the temple hosts the traditional Cham (sacred dance) performances. During this time, local devotees and visitors from afar gather at the monastery to watch the event, creating a lively and festive atmosphere.

Cultural Relics

Yeshe Gonpa, with its long history, houses numerous cultural relics and historical artifacts. The temple holds many gilded bronze Buddha statues and a variety of Bon scriptures. This includes several thousand volumes of the Bonpo Canon, Kangyur and Tengyur, as well as 15 Thangka paintings presented by various Tibetan officials who had governed Xinlong over the centuries.

Among the relics is a set of bronze cymbals crafted in the fifth year of the Ming Xuande era (1430 CE). Another notable item is a set of golden and silver dragon-engraved cymbals, gifted to the temple by Dodong Pumbu. The temple also possesses a large Thangka from the Qing Dynasty, depicting the Bonpo master Dunba Shenrab, with over 200 Buddha figures and the Black Flag of the wrathful Vajra dance deity, Sije. Other artifacts include a set of iron-forged Buddha images of the Mother Tantra and Dalai Buddha, and Vajra dance costumes from the Yuan dynasty, along with various musical instruments made of gold and silver.

The collection also contains ritual implements, including items from the Yuan, Ming, and Qing dynasties used in the Vajra dance.

Current Status

With the support of four temple stewards, Yeshe Gonpa has built over 130 monks’ quarters. The temple is home to 30 khenpos and reincarnate tulkus, with a total monastic population of about 280. The temple’s administrative committee changes every three years.

In terms of monastic study, the primary focus is on Dzogchen (Great Perfection), the Net of Magical Illusion, the Bardo teachings of peaceful and wrathful deities, and the core wrathful deities and protectors of Bon.

Yeshe Gonpa places particular emphasis on practical meditation, with strict spiritual discipline. Many monks engage in long-term retreats, and currently, about two-thirds of the monastic population is in retreat. Except for special occasions, such as major religious festivals, these monks rarely leave their retreat.

Blog

Introduction

Contents of the Mani Stone Carvings

Architectural Structure

The Story of the Mani Wall

Overview

Structure and Location

Debate (Dialectics)

Religious Ceremonies

The Legend of the Monastery’s Construction

Founder

Overview

Monastery Scale

Brief History

Overview

Lineage, Offerings, and Affiliated Monasteries

Gartse Gonpa Brief History

Gendun Chophel’s Former Residence

Gartse Grasslands

Huan Zhu Village

Overview

Religious Ceremonies

Development

Religious Ceremonies

Notable Figures

Overview

Rituals

Preserved Relics

Brief History

Architectural

Main Hall

Sutra Hall

Reliquary Stupa Hall

Relic Room

Introduction

Architecture

Legends

Ritual Activities

Cultural Relics

Current Status

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