Blog

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.

Nyanlung Gonpa

January 13, 2025 by Tibetan Trekking Travel Leave a Comment

Nyanlung Gonpa, meaning “Valley of Melodious Sounds” in Tibetan, is part of the Nyingma tradition of Tibetan Buddhism. It is located in Nyanlung Township, Sêrtar County, about 50 kilometers from Sêrtar town. The entire monastery is nestled in a mountain hollow, blending harmoniously with the surrounding peaks.

Nyanlung Monastery is regarded by Tibetan Buddhists as a sacred site personally blessed by “Guru Padmasambhava,” considered the embodiment of all Buddhas.

Many great masters have praised Nyanlung Monastery and Nyanlung Lama Rinpoche, considering him a true incarnation of “Guru Padmasambhava,” the Second Buddha of Uddiyana, and of “Acharya Nangka Nyangpo.” Additionally, Nyanlung’s “Dakini Rinpoche” is regarded as an incarnation of the “Dakini Yeshe Tsogyal.”

Nyanlung Monastery is known for its emphasis on practical teachings and spiritual practice. Each year, many fortunate disciples from various places come to Nyanlung seeking the rare and profound teachings of the Nyingma tradition’s unique treasure lineage, including the preliminary practices of the “Six Profound Dharmas of the Great Perfection” (Dzogchen), among other Dharma teachings.

The Stupas of Nyanlung Gonpa

In addition to its spiritual lineage, the stupas at Nyanlung Monastery are quite distinctive.

At the entrance gate, there is a traditional white stupa. Two gilded stupas stand nearby, resplendent in their golden brilliance, reflecting rays of gold under the sunlight, giving them an aura of regal dignity.

There is also a stupa built by Nepali artisans, which features distinct regional characteristics in its design and ornamentation.

The most unique feature is the Auspicious Eight Stupas located on an open ground not far from the front right of the monastery. Typically, a set of eight stupas is constructed to commemorate the eight great deeds of Shakyamuni Buddha. These types of stupas can also be seen at places like the Potala Palace and Kumbum Monastery in Qinghai.

What sets Nyanlung Monastery’s Auspicious Eight Stupas apart is their coloring. Unlike the usual white stupas, these are painted in vibrant colors like red, green, yellow, and blue.

Even from a distance, the colorful spires of these stupas are visible from the monastery. Such brightly colored stupas are indeed a rare sight.

Surrounding the eight large stupas are many smaller stupas, each in a color that complements the main stupa they encircle. When we visited, many of the smaller stupas were still being painted, with buckets of paint scattered around the area.

According to the monks, the colors of these eight stupas were chosen by the lay practitioners who funded their construction while undergoing retreat in the area. This allowed them to select the colors they preferred, adding a unique touch to the landscape of Nyanlung Monastery.

The Legend of the Monastery’s Name

According to the prophecy of Guru Padmasambhava (Guru Rinpoche), in the degenerate age, various tertons (treasure revealers) would gradually discover treasure teachings (terma) that would bring great benefit to the Dharma and sentient beings of their time.

One of Guru Rinpoche’s 25 chief disciples, the monk “Nangka Nyangpo,” manifested in an emanation form and was born in the sacred terma land in the eastern Tibetan region, surrounded by many sacred mountains—the region known as “Semogang.”

This area contains many sacred mountains where earlier great masters revealed terma. Among the most well-known is the sacred mountain Yupo Serdrü, which was a principal site for revealing treasures by the previous Dudjom Rinpoche and the great terton Urgyen Chenling Rampa.

Not far from this location lies a valley, where the peaks rise up, encircling each other like the petals of a magical eight-petaled lotus. The unique mountains take the forms of treasure vases, stupas, victory banners, and other auspicious symbols. In the center is a raised flatland shaped like a half-moon.

A silver river gently flows west to east, glistening through the valley. On auspicious days, particularly the 10th day of both waxing and waning moon phases, clouds of rainbow light often appear along the mountainsides, and from within the clouds, the melodious sounds of dakinis singing, along with the ringing of bells and drums, can be heard. Because of these harmonious sounds, the valley is called “Nyanlung,” which means “The Valley of Melodious Sounds.”

In this valley, at the half-moon-shaped site, Namtse Rinpoche, considered a reincarnation of Nangka Nyangpo, established a monastery after many lifetimes of efforts. The monastery is named Nyanlung Mahayana Dharma Wheel Monastery

Sagya Month (Saga Dawa)

The fourth month of the Tibetan calendar is known as “Sagya Month,” a significant period in Tibetan Buddhism commemorating the birth, enlightenment, and parinirvana of Shakyamuni Buddha (some records also suggest his ordination took place in this month). The name “Sagya” is a translation referring to the appearance of the star constellation Spica, one of the 28 lunar mansions, during this time.

Sagya Dawa refers to the period from the 30th day of the third Tibetan month to the 15th day of the fourth Tibetan month when Spica is visible. This month is considered the Tibetan Vesak.

Vesak: From the Sanskrit Visakha or the Pali Vesakha, it is the festival of the full moon.

Also known as the Vaisakha Festival, Visakha Festival, or Vesak Day (Pali: Vesakha Puja), this day falls on the full moon of the Vesakha month (Pali: Vesakha-masa), which corresponds to the 15^th day of the ancient Indian lunar calendar’s sixth month.

This festival represents the Buddha’s perfect enlightenment, his compassionate teachings for the benefit of all beings, and the radiant wisdom he shared. It also serves to promote the Buddha’s teachings of compassion and equality, advocating for world peace. Vesak is a sacred month.

Tibetan Buddhists, regardless of sect, place special emphasis on performing virtuous actions and avoiding negative deeds during Sagya Month. Practitioners engage in a wide array of virtuous activities through body, speech, and mind:

Body: Releasing animals, making offerings of food, circumambulating sacred mountains, monasteries, stupas, and mandalas.
Speech: Reciting sutras, Buddha names, and mantras.
Mind: Generating the bodhicitta (the mind of awakening) to guide physical and verbal actions, while reciting prayer texts.

During Sagya Month, collective virtuous practices yield immeasurable merit. Every participant benefits from the full merit generated by all involved. For example, if 300 people participate, each reciting 100,000 mantras, the entire group benefits from the merit of 30 million recitations. This is particularly valuable for lay practitioners.

Many monasteries, therefore, hold grand Dharma assemblies during Sagya Month. The empowerment and teachings vary annually, but the ritual practices remain consistent. These include texts such as “May All Bondages Be Liberated: A Meditation Ritual” and the extended “Spontaneous Prayers of Aspiration” and “Immaculate Confession Tantra.”

Sershul Monastery

January 4, 2025 by Tibetan Trekking Travel Leave a Comment

The full name of the monastery is “Sershul Mahayana Accomplishment Institute.” It was founded by Kagyu Lobsang Chödrön in 1672 AD and belongs to the Gelug sect of Tibetan Buddhism.

The monastery complex consists of over 100 temple buildings, making it the largest temple complex in Ganzi Prefecture.

The name “Sershul” means “Monastery of the Descendants of the Tribe that Wears Yellow Hats.” The name of the county where the monastery is located, Shiqu County, also derives from this pronunciation.

The monastery is situated at an altitude of 4,100 meters, in the western part of Shiqu County (Watu Township), near the border of Qinghai, Tibet, and Sichuan, about 30 kilometers from Shiqu County town.

Overview

Sershul Monastery has two major academic institutes, one for exoteric (open teachings) and one for esoteric Buddhism. It has five Kanglin (branches) and 15 Zhenza (classes), with an established system for studying scriptures.

Sershul Monastery is one of the two main Gelug monasteries in the Kham region authorized to grant the Geshe degree (equivalent to a doctorate in Buddhist studies), the other being Chaktreng Tsuklakhang in Lithang.

The monastery treasures over 20,000 gilded Buddha statues, including more than 50 sets of the Kangyur (Buddhist Canon). Among its most precious artifacts are a 19-meter tall statue of Maitreya Buddha, the second-largest Buddha statue in Tibetan areas (after the one at Tashilhunpo Monastery in Shigatse), a two-story-high gilded copper stupa containing relics, and a Buddhist staff from ancient Indian temples.

The monastery was destroyed during the Cultural Revolution in the 1960s.

In 1981, it was approved for reopening, and funds were allocated for its restoration. A new prayer hall and prayer wheels have since been built.

At its peak, the monastery housed more than 3,000 monks.

Currently, it is home to 15 living Buddhas, 5 Khenpos (abbots), over 20 Geshes, and more than 800 monks.

Legend of the Monastery’s Founding

According to legend, there were once seven nomadic families from Mongolia living in the area. Among them, a man named Soba Tenpa Tsering wished to build a monastery here, so he sent Kagyu Lobsang Chödrön to Derge to seek approval from the local lord Chokyi.

Soba Tenpa Tsering’s request to build the monastery was granted, and after receiving permission, he officially appointed Kagyu Lobsang Chödrön as the abbot.

Since the Soba tribe wore yellow hats, the monastery was named Sershul, meaning “Monastery of the Descendants of the Tribe that Wears Yellow Hats,” in honor of Soba Tenpa Tsering’s efforts in building it.

Sershul Monastery Architecture

The original monastery covered an area of 46,700 square meters, with five large prayer halls, two rotating prayer-wheel buildings, and more than 1,000 halls and monk quarters.

The current monastery occupies around 70 mu (about 46,667 square meters) and has over 1,000 rooms, including five large prayer halls and two prayer-wheel halls. The monastery houses more than 10,000 various gilded Buddha statues.

All the buildings in the monastery are constructed in the traditional Tibetan architectural style, featuring timber and earth as primary materials, with most structures being two stories high. The exteriors are made of red brick, and the interiors have large wooden columns and beams. These wooden beams are not only painted with depictions of deities and Buddhas but are also intricately carved with exquisite patterns. The monastery’s murals are vibrant and lifelike. Sershul Monastery is a major pilgrimage site for local people and serves as a model and learning center for smaller surrounding monasteries.

Amitabha Hall

The Amitabha Hall Hall is also known as the “Pure Land of Liberation Through Seeing and Hearing.”

Inside, there is a Mandala of the Pure Land, and the hall enshrines 1,151 Buddha statues, with Amitabha as the central figure. The three largest statues are representations of the “Three Saints of the Western Pure Land” and are 3 meters tall.

The statues are made of gilded bronze, and the large, medium, and small Buddha statues were all commissioned by devotees based on their financial abilities.

The construction of the hall, “mandala”, and statues serves to help practitioners who come to the monastery engage in visualization, practice, and realization, ultimately enabling them to gain Amitabha Buddha’s guidance and reach the Pure Land for final liberation: freeing themselves from the cycle of life and death and breaking the cycle of reincarnation.

Each year, Sershul Monastery hosts a grand debating session, with lamas from various Gelug monasteries across Tibet attending. The scene is quite magnificent. Senior lamas who are highly proficient in Buddhist philosophy sit at the front of the hall to adjudicate the debates.

About Abbot

At the age of 16, Chiba Rinpoche was ordained and took novice vows under the reincarnation of Damba Tsering, the Dharma King of Derge, Khenpo Thubten Ngawang.

At the age of 18, many high lamas unanimously recognized him as the reincarnation of the 7th Böncang Rinpoche of Sershul Monastery. The following year (1983), he became the 37th chief abbot of Sershul Monastery, overseeing the religious affairs of more than 60 affiliated monasteries.

At the age of 20, he took full ordination under Khenpo Thubten Ngawang.

In 1995, the Ganzi Prefecture Government officially issued his certificate of recognition as a reincarnated lama, and he was enthroned.

Since 1995, Chiba Rinpoche has held an annual grand prayer festival in Sershul Monastery, known as the “Snowland Grand Prayer Festival,” to pray for the flourishing of the Dharma, national prosperity, favorable weather, ethnic unity, and world peace.

In 1998, Rinpoche invited nearly 100 Han Chinese laypeople from across the country to participate in the festival, during which they collectively recited the six-syllable mantra 5 billion times, the Sublime Good Fortunate Name Sutra 1 billion times, and the Aspiration to Good Deeds 5 billion times.

Through Rinpoche’s compassionate and skillful means, Sershul Monastery completed construction of an unprecedented “Jile Prayer Hall” in the Tibetan region in 2000.

The monastery currently has over 1,300 monks. Under the leadership of the current abbot, Chiba Rinpoche, the monastery is well-organized, maintains strict discipline, and excels in its teachings. Many monks continue to engage in meditation retreats.

In July 2005, students from the monastery’s Buddhist academy took the top four places in the exams of the National Advanced Buddhist Institute for Tibetan Buddhism.

In recent years, the monastery has established a Tibetan medicine hospital, an elder care center, the Xikang Charity Association, a Hope School, and an orphan technical school (under construction), bringing immense benefits to the local Tibetan population.

Precious Relics

Sershul Monastery still preserves many rare Buddhist relics, including a staff used by monks who received ordination at Nalanda University during the time of the Buddha, as well as a statue of Avalokiteshvara blessed by Padmasambhava.

Among the most precious relics, and the monastery’s greatest treasure, is a stupa containing the tooth relic of Tsongkhapa.

Legend has it that three teeth of Tsongkhapa remain, and Sershul Monastery houses the largest one.

The monastery also preserves many rare relics from the cremation of high lamas, including a relic image of Vajrapani found on the skull of Lama Chilung Lob after his death in 1995, and a relic image of Tara found on the heart of Lama Chiba Gatsang after his death in 1997.

These relics are priceless treasures in Tibetan Buddhism.

Jakhyung Monastery

September 14, 2024 by Tibetan Trekking Travel Leave a Comment

Jakhyung Monastery, also known as “Xia-qiong Temple”, is referred to in Tibetan as Jakhyung Theg Chen Yontan Dargyaling, meaning “Land of the Great Compassion and Merit of Jakhyung.”

The monastery was established in 1349 AD and is one of the oldest surviving monasteries in Qinghai (previously Amdo). It is situated on a cliff in the southern part of Chapu Township in Hualong Hui Autonomous County, about 95 kilometers from the provincial capital, Xining.

“Jakhyung” means “Great Roc” in Tibetan, and the name is derived from the shape of the mountain where the monastery is located, resembling a great bird poised to take flight.

The mountain rises majestically along the northern bank of the Yellow River, overlooking the winding twists of the Yellow River and offering views of countless mountains and valleys.

To the east, west, and north, the peaks are interwoven, while the south features steep cliffs that are remarkably sheer and perilous.

From the southern perspective looking north, Jakhyung Monastery is positioned precisely on the right shoulder of the “Great Roc.”

Brief

Jakhyung Monastery was originally a Kadampa sect monastery of Tibetan Buddhism but later became affiliated with the Gelug sect, adopting the curriculum from Sera Monastery and becoming part of its system.

The monastery’s founder was “Chujie Dunzhu Renqin” (1305–1385 AD), also known as “Chujie Dorje Rinpoche,” who hailed from the Xiabulang area in present-day Tongren County. He studied at Tibet’s Nyethang and Nathang Monasteries and later became the abbot of Lintao Monastery. He went on to establish Xiabulang Monastery in Tongren, Angla Sekang in Jianzha, and Jakhyung Monastery.

Jakhyung Monastery is renowned because Tsongkhapa, the founder of the Gelug (Yellow Hat) Pa of Tibetan Buddhism, studied there in 1363 AD and took monastic vows. Hence, it is considered the birthplace of the Gelug tradition.

Historically, the monastery was famous for its strict discipline and for producing many distinguished monks. The first group of scholars from the monastery became tutors to the 7^th and 8^th Dalai Lamas, the 9^th Panchen Lama, and the 3^rd Changkya Rinpoche.

Notable figures include the tutor of the 7^th Dalai Lama, “Awang Chöden” (1677–1751 AD); the tutor of the 8^th Dalai Lama, “Awang Chö” (1707–1778 AD); and the tutors of the 9^th and 10th Dalai Lamas, “Awang Nenzha,” as well as “Jinpa Gyatso,” the 46^th Ganden Tripa (Head of the Gelug pa), all of whom were high monks from Jakhyung Monastery.

During the Qing Dynasty (1636–1912 AD), Jakhyung Monastery had over 3,000 monks and 25 lama residences (Ladrang).

The monastery originally had 27 large and small building complexes covering over 200,000 square meters, with more than 2,260 rooms, including 26 wooden towers. The most famous lama residences were “Deyang Tsang,” “Jiansi Tsang” (also known as “Weishi Tsang”), “Khenpo Tsang,” and “Shamar Tsang,” which formed the monastery’s four major tulku (reincarnated lama) systems.

There are also historical relics such as the “Manjushri Meditation Cave” and the “Maitreya Gazing at the River” statue. Sacred items housed at the monastery include the “Lokeshvara Statue” said to contain relics and the remains of Atiśa, an ancient sandalwood pagoda containing relics of Shakyamuni Buddha, Gushri Khan’s sword, Tsongkhapa’s gilded bronze statue, and the Kangyur scriptures written in gold ink.

Most notably, the stupa hall of the monastery’s founder, “Dunzhu Renqin” Rinpoche, is particularly magnificent.

Architecture and Collections

Jakhyung Monastery now covers a total area of 270,000 square meters. Throughout history, the 3^rd, 7^th, and 13^th Dalai Lamas donated thousands of taels of gold to embellish the monastery’s halls, making the temple even more splendid and radiant.

Since its founding, Jakhyung Monastery has successively built eleven halls, including the Manjushri Hall, Maitreya Hall, Golden Roof Hall, Atiśa Hall, Vajra Buddha Hall, Zhiza Buddha Hall, Incense Offering Hall, Kṣitigarbha Bodhisattva Hall, Maitreya Overlooking the River Hall, Mountain Buddha Hall, and Protector Deity Hall. These structures form an ancient architectural complex that blends Chinese and Tibetan artistic styles. The overall layout is solemn and majestic, with a grand and awe-inspiring presence.

Some of the early buildings of the monastery include the Kangkang Qingmo (Great Protector Hall) and the Lhakang Qingmo (Great Buddha Hall).

The main existing structures are the Great Assembly Hall, the Mahavira Hall, the Manjushri Hall, and the Great Stupa Hall. Additionally, the monastery houses several academic institutions, such as the Sutra School, Tantra School, Kalachakra School, Vairochana Manifestation School, and Medicine School.

The Great Assembly Hall is imposing, with three grand double doors that evoke a sense of sanctity.

Within the Great Stupa Hall, the relics of Dunzhu Renqin continue to emit their sacred light, attracting Buddhist followers from home and abroad for worship.

The monastery currently holds more than a thousand Buddhist scriptures, with precious editions such as the Kangyur, Tengyur, and the collected works of Tsongkhapa.

Monastic Structure

In October 1772, the 3^rd Chöpzang Rinpoche, “Awang·Thubten Wangchuk” (1725–1796 AD), became the 39^th abbot of Jakhyung Monastery. He donated over 4,000 taels of silver to construct the monastery’s main assembly hall, which features 128 large pillars. From that time on, successive Chöpzang Rinpoches became the monastery’s spiritual leaders.

According to the History of Religion and Politics in Amdo, Jakhyung Monastery oversaw more than 20 subordinate monasteries, while the Jakhyung Monastery Chronicle states there were 25. These monasteries were mainly located in the western part of Hualong County.

By the late 1940s, some of these monasteries had ceased to exist, with 18 typically recognized as the number of affiliated monasteries, divided into upper and lower sections. Monasteries in the Zhiza and Chafu regions were part of the upper section, while those further south to Yishizha Monastery were part of the lower section.

The “Xiangride Panchen Residence” was originally granted to Jakhyung Monastery by the 6^th Panchen Lama. However, due to its distant location, the monastery later returned the residence to the Panchen Lama.

Jakhyung Monastery originally had one large assembly hall, which served as the Exoteric Buddhist School. There were also two other colleges: the Gyupa Dratsang (Esoteric School) and the Manba Dratsang (Kalachakra and Medicine School).

The Exoteric School was directly managed by the abbot, while the chief position of the Gyupa Dratsang was called “Gyupa Benlo,” and the head of the Manba Dratsang was known as the “Manba Lama.”

The Manba Lama was selected from among the scripture teachers (known as “Wongtse”). When the Gyupa Benlo became the abbot, the Manba Lama could then assume the role of Gyupa Benlo.

The abbot represented the four major tulku lineages of Deyang, Jiangsi, Khenpo, and Shamar, who collectively oversaw all the monastery’s affairs. Four chief administrators worked under them:

Wenpo – Deputized for the abbot in their absence, managing all matters.
Sengguan – Responsible for recruiting new monks and overseeing the monks’ adherence to religious rules.
Sengkang – Managed the affiliated monasteries and their respective reincarnated lamas.
Gekan – Supervised teaching activities and ensured that monks were diligent in their studies.

Below the four chief administrators were two “Gyasok” assistants, who helped with daily matters such as serving tea. There were also 18 “Yuba,” of whom two managed the monastery’s warehouses, while the remaining 16 assisted each administrator and handled disputes among the monks.

Beneath the “Yuba” were several “Ju-huan” (similar to group leaders), each overseeing around 10 households of monks. In the 1950s, there were 16 Ju-huan.

Brief History

In 1385 AD, after the death of Dunzhu Renqin, his body was placed in a brick stupa at the monastery, and a stupa hall was built.

In 1583 AD, on his way to Inner Mongolia to attend the funeral of Altan Khan, the 3rd Dalai Lama, Sonam Gyatso, stopped at Jakhyung Monastery and donated gold to transform the stupa into a gilded copper stupa.

In 1623 AD, the abbot of the monastery, Jampa Lingpa·Dampa Renqin, established the Exoteric School.

In the early 18th century, the 7th Dalai Lama, Kelsang Gyatso, donated gold to cover the stupa hall with a golden roof. Additionally, the Manjushri Hall, where Dunzhu Renqin and Tsongkhapa once resided and practiced, was also notable.

In 1747 AD, Manrenba·Awang Tashi, a high monk from the Lower Tantric College in Lhasa, established the Esoteric School.

In 1788 AD, Emperor Qianlong of the Qing Dynasty bestowed upon Jakhyung Monastery a plaque inscribed in Chinese, Tibetan, Mongolian, and Manchu, naming it “Fajing Temple” with the golden characters for “Land of Mahayana Flourishment.” The emperor also allocated funds for the monastery’s upkeep annually.

In 1797 AD, the 3rd Sinar Rinpoche, Chökyi Drakpa (1734–1802), founded the Medicine School, which was later converted into the Kalachakra School in 1802 AD.

In 1958, according to a census on September 5, the monastery had 887 monks, 4,131 rooms, 93 horses, 53 mules, 319 cows, 280 sheep, 186 acres of irrigated land, and 1,622 acres of dry land. The monastery included one large assembly hall, two small assembly halls, 11 Buddha halls, 61 public monk quarters (Jiwa houses), one large kitchen, and a total of 488 structures.

After 1958, the monastery was preserved as a religious site, but most of its buildings were destroyed or dismantled.

In 1963, the monastery still had 121 monks, but by November of that year, the number had decreased to 94. The monastery at that time had 1,106 rooms, 32 cattle, 12 donkeys, 28 goats, 23 pigs, and 200 acres of land. The monastery was closed later that year, and the monks were sent back to their hometowns. Those who were homeless were placed in different production teams within the Chafu Commune.

In 1980, the monastery was approved for reopening, and under the leadership of “Sharidong Rinpoche” and “Chöpzang Rinpoche,” it was gradually restored to its former dignity and splendor.

Drala Luphu Monastery

June 18, 2024 by Tibetan Trekking Travel Leave a Comment

Drala Luphu Monastery, also known as “zhala lupu si” or “Luphu Rock Monastery,” is built in a rock-cave style and represents an early form of chaitya caves. This is a Gelug pa monastery of Tibetan Buddhism

Chaitya

“Chaitya” means “stupa.” Chaitya caves feature a stupa at the center, hence they are also called stupa temples. These caves typically have a narrow, horseshoe-shaped floor plan with carved columns along the walls, divided into two sections: the front “hall” and a rear circular skylight area known as the dome or coffered ceiling.

The cave is located over 20 meters above ground, facing east, directly opposite Jokhang Temple in a distance of nearly 1.2 kilometers.

Legend has it that the cliff above the cave was a place where Princess Wencheng used to pray while longing for her homeland.

Overview

The mountain opposite Potala Palace is Yaowang Mountain, and Drala Luphu Monastery is situated at the base of this mountain, near the Potala Palace side.

From the large white stupa between Beijing East Road, Potala Palace, and Yaowang Mountain, there is a small path. Following this path for about 200 meters leads to the monastery. Along the way, you will pass by the Tangtong Gyelpo Temple and a workshop where artisans carve Buddha statues and mani stones.

“Luphu” means “Cave of the Dragon Clan.” “Drala Luphu” can also be translated as “Lupu Rock Monastery” or “Dragon Rock Monastery.”

Despite enduring over a thousand years of changes and multiple restorations, this unique rock-cave monastery in Lhasa remains well-preserved.

The monastery was one of the five temples built in the 7^th century by Tibetan King Songtsen Gampo for his five consorts (Drala Luphu was built for his Moya consort; the other four temples are Jokhang Temple, Ramoche Monastery, Pabongka Ritro, and Drak Yerpa (Zhayeba) Monastery). It is located within a rock cave and is also said to be a place where Songtsen Gampo and his Chinese and Nepalese princess consorts meditated in seclusion.

Structure

There are two temple buildings here: one yellow and one white. The traditional practice is to first visit the yellow building and then the white one, following the clockwise circumambulation.

These “temples” are essentially walls covering the entrances to mountain caves. Upon entering, you are immediately inside the caves.

The yellow building houses a stone cave with a statue of the Nepalese princess. There is a fissure in the stone wall that connects to the adjacent white building.

Legend has it that when Songtsen Gampo was meditating in the white cave, he would summon his attendants by knocking on the stone, and the sound would travel through the fissure to the yellow building where his attendants would hear and respond. Adjacent to the cave and below the building are halls containing statues of lineage masters and Buddhas made in the early 21st century.

The white building also features a small stone cave. Originally, there was only a stone wall with a naturally occurring Buddha statue partially visible. Songtsen Gampo exchanged an equal amount of salt to hire workers to carve a passage behind the natural statue, creating the current layout with a central pillar surrounded by a passage. The stone walls are adorned with numerous relief carvings of Buddha statues dating from the Tibetan Empire to the Qing Dynasty.

The central pillar features the primary deity, the half-exposed Shakyamuni Buddha statue. Surrounding it are statues of Avalokiteshvara and Maitreya on the outer sides, and the Buddha’s disciples Shariputra and Maudgalyayana on the inner sides.

According to many elderly monks, this Shakyamuni statue emerges further from the stone wall each year.

It is said that during the “degenerate age,” when beings lack the merit to see the life-sized Buddha statue in Jokhang Temple, this natural stone Buddha in Dragla Luphu will replace it, allowing future generations to still accumulate merit by seeing and venerating the sacred image.

The Age of Degenerate Dharma

The Buddha taught that Buddhism would go through three periods: the Age of True Dharma, the Age of Semblance Dharma, and the Age of Degenerate Dharma. The first 500 years after Buddha’s passing is the Age of True Dharma; the next 1,000 years is the Age of Semblance Dharma; and the following 10,000 years is the Age of Degenerate Dharma. We are currently in the Age of Degenerate Dharma, where true practice and realization become scarce.

The day the stone Buddha statue fully emerges will coincide with the sinking of the life-sized Buddha statue in Jokhang Temple.

Khejok Rinpoche, who lived in Lhasa as a child, noted that the stone Buddha’s ears were not fully exposed at that time. When he revisited in 1997, he observed that the statue had indeed emerged more than before.

In addition to offering prostrations, khatas, and donations, visitors can also have prayer papers inscribed with golden ink.

There is a lamp house under the entrance stairs for lighting butter lamps.

The Stone Cave

Facing east, the cave is opposite the west-facing Jokhang Temple. It was excavated during the reign of Songtsen Gampo in the early Tang Dynasty, initiated by his consort Queen Muya.

It is said that craftsmen were paid with scarce salt for their work, receiving one measure of salt for each measure of rock removed.

The cave is carved into the mountain, with an irregular rectangular floor plan. The entrance is 2.56 meters high, 4.45-5.45 meters wide, and 5.5 meters deep, covering about 27 square meters.

Inside, there is a central pillar with a narrow circumambulatory path around it, measuring 0.75-1.3 meters wide, allowing only one person to pass at a time.

The cave contains 71 statues, mostly stone carvings except for two clay statues, distributed on the four sides of the central pillar and the north, south, and west walls of the cave.

The statues depict two main themes: Shakyamuni Buddha, the Buddhas of the three times, disciples, bodhisattvas, and wrathful deities; and significant figures in Tibetan history.

The sculptures are in the “Great Indian” style, finely carved with vivid and lifelike features, well-preserved decorations, and clear, flowing lines of clothing.

The north wall features statues of Songtsen Gampo, Princess Wencheng, Princess Bhrikuti, and prominent ministers Thonmi Sambhota and Gar Tongtsen.

The cave is dimly lit, relying on butter lamps for illumination.

Although small and containing only 71 statues, the cave’s unique iconography and style distinguish it from other Chinese cave temples, showcasing strong regional and ethnic characteristics.

For example, the eighth and ninth statues on the north wall are unique to this cave. The eighth statue depicts Princess Wencheng, who is deified as an incarnation of Tara by Tibetans. Positioned to the right of Songtsen Gampo, the 0.55-meter-tall statue features a high chignon, earrings, and bracelets, wearing a narrow-sleeved blouse and a long skirt, with her left hand resting on her chest and her right hand lowered, leaning against Songtsen Gampo’s right knee.

Blog

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

The Stupas of Nyanlung Gonpa

The Legend of the Monastery’s Name

Sagya Month (Saga Dawa)

Overview

Legend of the Monastery’s Founding

Sershul Monastery Architecture

Amitabha Hall

About Abbot

Precious Relics

Brief

Architecture and Collections

Monastic Structure

Brief History

Overview

Structure

The Stone Cave

Footer

Blog

Emails News Letter

Search here

Tibetan Music

Kham Travel Video