Tibet tour operator
Ewam Monastery, also known as “Ewam Choden Monastery”, with full name “Ngor Ewam Choden Monastery”; “Ngor” is the name of “Ngor branch” of Sakya sect of Tibetan Buddhism
Ngorchen Gongga Sangpo (1382-1456) was the founder of the Ngor branch of the Sakya sect of Tibetan Buddhism and the creator of Ewam Choden Monastery.
Ewam Choden Monastery has five scripture halls and is home to over one hundred resident eminent monks.
Shouling Monastery, originally named Gaden Rabten Namgyaling, meaning “Satisfying Eternal Blessings Monastery,” and later renamed Hor Draggo Monastery, or Draggo Monastery, it eventually became known as Shouling Monastery. The word “ling” in Tibetan means to wish for longevity and peace.
Shouling Monastery is one of the “Thirteen Monasteries of Hor” and is situated on the mountainside of Xindu Town, on the north bank of the Xianshui River in Luhuo County.
Established around 850 AD as Nyingma Pa and later converted to Bon, it became a Gelug monastery in 1650 AD under the leadership of Hor Qiuje Ngawang Pengtso. In 1783 AD, the monastery began hosting the “Winter Great Puja,” and around 1817, it established a system for studying scriptures and training monks.
According to the monastery’s records, its largest period of expansion was in 1651 AD, during the Qing Dynasty, when it covered an area of 10,000 square meters with over 500 rooms and 13 scripture halls, overseeing 4 Dratsang and 17 branch monasteries.
The monastery is comprised of three levels and is built into the mountainside, with the main buildings being the central scripture hall which can accommodate over 2000 monks for chanting. The exterior walls of the scripture hall are adorned with murals depicting the local chieftain families of Luhuo.
Shouling Monastery has been destroyed by earthquakes several times throughout its history and has been relocated three times since its original construction. After being damaged by an earthquake in 1973, it was relocated to a site two kilometers north of the county seat, between Ransu Hill and Sedelong.
It was approved for reopening by the local government in 1982.
Reconstruction began in 1983, and by September 1988, the reconstruction was completed. In 1995, a gold-plated bronze Buddha was brought back from India.
The monastery now covers an area of over 14,000 square meters and includes a three-story Great Buddha Hall, a two-story Auspicious Hall, 277 monk rooms, and accommodations for 246 resident monks.
It oversees 10 monasteries and 12 Dratsang and is one of the main religious centers in Luhuo County.
The main hall houses a 3-meter-tall silver statue of Shakyamuni Buddha, crafted by skilled artisans of the 5th Dalai Lama. The monastery also houses many precious scriptures, thangkas, and lifelike murals.
The monastery hosts various Buddhist activities, including the “Monlam,” “Genrou,” “Qiongchi,” “Gongre,” and “Gadeng Anque” ceremonies. The largest of these is the ” Monlam” ceremony, held annually from the 8th to the 20th day of the 1st month of the Tibetan calendar. This event attracts thousands of people and has a significant impact on the local religious community.
Kongmar Monastery also known as “Khangmar Monastery”, its full name is “Doma Khangmar Gedan Samdrubling.” The monastery was built around the year 1400 AD and originally belonged to the Kagyu Pa. In 1662, it converted to the Gelug Pa.
The monastery is located in Si-e Village, about 2 kilometers from Luhuo county, accessible by road and with electricity.
In 1985, it was approved for opening by the People’s Government of Garze County
Cogri Monastery, also known as Kasa Monastery, is one of the larger Gelugpa monasteries in Luhuo County. Its full name is “Cogri Gaden Shadrub Phelgyaling”
It was founded in 775 AD by Cogri · Loyi Jiangcun, one of the seven great Sanskrit-Tibetan translators of the Tubo Dynasty. Originally belonging to the Nyingma sect, it was later converted to the Gelugpa in 1650 AD (the 7th year of the Qing Dynasty’s Shunzhi Emperor). It is one of the thirteen major Yellow Hat sect monasteries in the Kham region.
Located to the west of Luhuo County town, near the border with Garze County, the monastery is situated in Dupa Village, at an altitude of 3441 meters. The majority of the followers are engaged in agriculture for their livelihood.
In the past, Cogri Monastery had over 800 monks, but currently, there are 266 monks residing in four kang cun (Dratsang). The monastery covers an area of over 15,000 square meters. The orderly and tightly arranged double-story wooden houses indicate its size. The spacious platform within the monastery is used for hosting debates, prayers, exorcisms, and other major religious events, accommodating tens of thousands of people.
Every year, during the 1st month of the Tibetan calendar, the monastery holds the grand prayer ceremony “Molam-Chenpo”, during which devotees from all directions come to pray to the deities and listen to scriptures. The scene is grand, and the musical instruments of the monastery produce magnificent music.
The main hall is the place where all the monks gather to recite scriptures and practice rituals. In the center is a large gilded statue of Tsongkhapa, the founder of the Gelugpa sect. On the right are various protector deities, and on the left are the stupas of the monastery’s past masters and living Buddhas. The colorful murals on the walls are rich in content.
Visitors can also see the Maitreya Hall by entering through the side door. The 10-meter-high statue of Maitreya, also known as the Jampa Buddha, is a significant figure in Tibetan Buddhism. According to Buddhist legend, Maitreya was originally born into a Brahmin family in India and later became a disciple of Sakyamuni, eventually inheriting the position of the future Buddha. The left side of the main hall houses the auspicious hall, where scriptures are recited throughout the year, while the kitchen and guest room are located on the right. Behind the monks’ quarters, there is a courtyard where young lamas study scriptures and Buddhist doctrines. The scripture hall is filled with shelves holding Buddhist scriptures.
The Han Temple, also known as “Degongbo“, was built in 1274 AD and has a history of more than 700 years, making it the oldest ancient building in the current Garze County.
“The establishment of the Han Temple may be related to the establishment of the ‘Left Wing Mongol and Han Army Wanhu Prefecture’ by the Yuan Dynasty in this area (Garze county).” The “Daru Huachi” (garrison commander) under the Wanhu Prefecture was responsible for leading the Mongol and Han armies. They certainly held great respect and reverence for the “God of War” Mahakala, so they built the Han Temple to worship him.
In the inner part of the main hall of the temple, there are over a thousand gold-threaded paintings of the Mahakala (Great Black One) deity on the Yuan Dynasty walls. “The technique is exquisite and is a typical work of the Yuan Dynasty. New murals have been painted on the walls, and some of the old murals have been damaged.” The main deity enshrined in the temple is also a statue of Mahakala.
Named the Maha (Ga) La Temple after the Mahakala deity, it is the only well-preserved Yuan Dynasty Mahakala temple in China. During the Mongol and Yuan periods, Mahakala was worshipped as the “God of War,” and many stories of Mahakala’s manifestations have been passed down.
During the Yuan Dynasty, over 100 Mahakala temples were built in Dadu (present-day Beijing) and throughout the country, but none remain. “The Han Temple in Garze County is the only preserved Yuan Dynasty Mahakala temple, making it extremely precious.” According to existing documentary records, the merit holder of the temple should be “Zhenjin (1243-1285),” the son of Kublai Khan.
Regardless of the scale and location of Chinese Buddhist temples, their architectural layout follows a certain pattern: a square plan, organized along a north-south axis of Shanmen Hall, Hall of the Heavenly Kings, Main Buddha Hall, Hall for the Principal Bodhisattva of the Temple, Dharma Hall, and Scripture Hall, presenting a symmetrical, stable, and rigorous composition. Along this central axis, the buildings are interconnected and form a harmonious unity.
The entire Han Temple faces south. Legend has it that the 3rd living Buddha of the temple was a Han Chinese, and during his tenure, he made modifications to the architectural style, adding a round roof similar to the Temple of Heaven in Beijing, albeit with some changes.
After several expansions over hundreds of years, the temple now covers an area of 3875 square meters, with a building area of 1350 square meters, spanning three stories and constructed with timber and earth. There is a large courtyard in front of the main hall.
The ground floor includes a front porch, scripture hall, and the Hall of the Guardians, while the main hall is grand in scale, serving as the primary hall of the Han Temple and the largest hall in the temple. It is supported by 102 square columns, with 63 bays and 54 columns in the scripture hall. On the 4th and 3rd columns from the left and right in the scripture hall, there are 4 characters ” peace in the world in Chinese” inscribed, which were granted by Emperor Qianlong in the Qing Dynasty after the completion of the expansion of the Hall of the Guardians. These four long columns support skylights, allowing ample natural light into the interior.
In front of the main hall, there is a broad platform, and the roof beams of the hall are majestic. The interior of the hall features a variety of bracket systems, representing a traditional wooden structure with Chinese characteristics. The structure of the main hall is very ingenious. In the center of the hall, there are five golden statues of Tathagata Buddha, collectively known as the Five Buddhas, which are original works from the Jin Dynasty (1135 AD – 1234 AD).
Surrounding the main hall are prayer corridors, with a total of 396 prayer wheels on the right side. The front porch, main scripture hall, and Hall of the Guardians, which form a Tibetan-style flat-roofed building, combine to create an integrated structure. The Hall of the Guardians at the back is constructed of wood, with a Han-style gray tiled roof and a Tibetan-style gilded roof ridge adorned with ritual instruments such as lotus flowers, treasure vases, bells, and Dharma implements. When illuminated by sunlight, these ornaments shine brilliantly and radiantly.
The eaves of the hall are supported by Han-style bracket systems, with colorful flying eaves and corner eaves shaped like mythical beasts, displaying lifelike forms, exquisite craftsmanship, and rigorous structure. It integrates both Tibetan and Han architectural styles, representing a masterpiece of the cleverness and wisdom of craftsmen from both Tibetan and Han ethnic groups.
To the east of the main hall is the site of the Manjushri Pavilion, and to the west is the Samantabhadra Pavilion, built in the 1154 AD (the 2nd year of the Zhen Yuan of Jin Dynasty).
The murals in the Han Temple are not the typical bright and colorful ones but are painted in a style known as “bai miao” (white outlines). The walls are painted in a sky-blue color, with intricate white lines creating a continuous visual display. In the areas where sunlight shines on the walls, the sky-blue color fades, leaving a stark white appearance.
The temple houses a large number of sculptures, thangkas (scroll paintings), hanging scrolls, armor, weapons, clothing, and precious artifacts, all of which have extremely high artistic and research value.
Xisuo Tibetan Village is located at the intersection of National Highway 317 from Chengdu to Barkam and Provincial Highway 210 from Zhuokeji to Xiaojin, about 8 kilometers from the town of Barkam. It is situated at an altitude of around 2660 meters and is separated from Zhuokeji Guan-zhai by a stream called Nazu Gully.
During the historical period of local chieftains, Xisuo Village was known as “Gan-qiang-ba” in Zhuokeji, which means “street of Zhuokeji.” At that time, the residents were mostly the Koba (messenger) of the Zhuokeji chieftain, as well as merchants and folk craftsmen. After 1950, this area was designated as a group within Xisuo Village, and the current residents are mostly descendants of the original messengers, merchants, and folk craftsmen of the chieftain.
The chieftain of Xisuo was one of the famous 18 chieftains of Jiarong in western Sichuan. At the end of the Qing Dynasty (1616 AD – 1912 AD), due to the chieftain “Si-bi-deng-nian” being involved in the “Gelug Pa Religion” and having no heirs, in 1912, the son of the Wenchuan Wasa chieftain “Suo-guan-ying,” succeeded to the position.
The official village gate faces southwest, and the residential buildings are shaped like watchtowers, also known as “diaolou”. The windows on each floor are smaller on the outside and larger on the inside, with intricately designed window frames featuring carving, painting, and colorful techniques, reflecting strong Tibetan ethnic characteristics.
The walls surrounding the houses are built with pieces of stone and bound together with yellow clay. The walls are as thick as 1 meter and are constructed using the method of inward incline and outward straight, with craftsmen relying solely on their experience to build the stone walls neatly, with sharp edges and a narrow top and wide base. The entire wall is under compressive stress and serves as the main load-bearing structure of the building. In addition, the mutual support and convergence of the internal wooden structure beams make the entire building have a smaller footprint at the base, a larger footprint at the top, a strong internal center of gravity, and high stability.
At the highest point, the corners of the watchtower form sharp angles, creating a sense of grandeur. The edges of the highest stone walls are thickened to avoid a flat appearance, enhancing the three-dimensional feel. The roof is divided into two parts, with the front half being flat, surrounded by low walls on three sides, while the back half forms a sloping mountain shape, covered with stone slabs or tiles.
The entire Tibetan village is comprised of three-story stone buildings, with the ground floor used for raising livestock, the second floor for the kitchen and living quarters, and the third floor for the scripture hall and guest rooms. This type of watchtower not only provides warmth in winter and coolness in summer but also represents the traditional architectural style of the Jiarong ancestors, who “built rooms with stones.” The entire village is neatly arranged, with a sense of order and a layout that looks like a well-fortified ancient castle when viewed from a distance.
When viewed from a distance, one will be amazed to find that Xisuo Tibetan Village bears a striking resemblance to the “Huayi” pattern in the Tibetan Eight Auspicious Symbols (resembling the “Endless Knot,” representing the heart of Shakyamuni Buddha).
The distinct, angular stone buildings, combined with the surrounding steep mountains and cliffs, create a natural environment that is harmoniously integrated. The pathways paved with bluestones lead into the village, connecting each household tightly together. The vibrant totems, red tiles, and fluttering prayer flags add a touch of mystery to this place.
The climate here belongs to the plateau continental monsoon climate, with distinct dry and rainy seasons. The four seasons are not clearly defined, and most areas do not experience summer. There is abundant sunshine, significant temperature differences, and frequent strong winds during the dry season. The average annual temperature is 8-9°C, with an annual rainfall of around 753 millimeters and over 1500 hours of sunshine. The frost-free period lasts for approximately 120 days.
Zhuokeji, meaning “supreme” in Tibetan, was the former residence of the Zhuokeji chieftain. The Zhuokeji chieftain was granted the position after the first “Battle of Da-xiao-Jin-chuan” in the year of 1748 AD (13th year of the Qianlong reign of the Qing Dynasty). In the year of 1749 AD (14th year of Qianlong reign of the Qing Dynasty), the chieftain was given an official seal for the “Chang-guan Office.” The town has a total area of 298 square kilometers, consisting of three villages: Chami, Xisu, and Nazu.
The Zhuokeji chieftain’s residence is located at an altitude of 2700 meters, adjacent to National Highway 317, at the high ground where the Soma River and Xi-suo River meet. It is also the intersection of the roads from Barkam to Chengdu and from Barkam to Xiao-jin, 8 kilometers from the county town and 354 kilometers from Chengdu.
The chieftain’s residence, also known as the chieftain’s office or mansion, served as the official office of the chieftain and the living place for the chieftain and his family. It was the political center within the chieftain’s jurisdiction and a symbol of the chieftain’s power and status.
The Zhuokeji chieftain was first appointed in the 23rd year of the Yuan Dynasty (1286 AD), with Si-ta-beng as the first chieftain. In the 15th year of the Qing Dynasty’s Qianlong reign (1750 AD), due to meritorious service in the Battle of Dajinchuan, the chieftain’s position was elevated to the Chang-guan Office. The chieftaincy lasted for 665 years and was succeeded by 17 generations.
The existing chieftain’s residence was initially built in 1918, destroyed by a fire in 1936, and rebuilt at the original site by the 16th chieftain, Suo-guan-ying, in 1938.
The Zoukexi Chieftain’s Residence was built in the Qing Dynasty (1616 AD – 1912 AD), with the buildings facing northeast to southwest, comprising four enclosed courtyard buildings in the east, west, south, and north. The floors all feature Han-style corridors, with Han-style floral windows and Jiarong-tibetan-style window decorations on the outside of the corridors.
The entire official residence covers an area of 1500 square meters, with a layout mimicking the structure of a Han-style courtyard. The main building in the north has a pseudo-six-story structure, while the east and west wing rooms are five stories high, with a courtyard in the middle. In total, there are 63 large and small rooms and exhibition halls.
The architectural scale is enormous, grand, and exquisitely constructed, incorporating the ancient architectural style of the Jiarong Tibetan stone towers. It features a bracketed structure without using a single nail or rivet, showcasing superb architectural artistry.
Within the official residence, the Jiarong cultural exhibition area is mainly concentrated in some buildings on the first and fourth floors, divided into 12 exhibition halls including a kitchen, prayer flag room, Sheji room, Yin Ting room, brewing room, and clothing room.
The second floor is mainly a red cultural exhibition hall, with a total of 11 exhibition rooms. The third floor mainly showcases the chieftain culture.
Some rooms on the fifth and fourth floors serve as a religious cultural exhibition hall, featuring eight exhibition rooms including a scripture hall, Red Temple, Yellow Temple, Longevity Temple, Lion-faced Kungkong Temple, fasting room, and monk’s residence.
Kangmar Monastery, also known as “Kangmao Monastery,” meaning “Red Wall Monastery.” It belongs to the Gelug sect of Tibetan Buddhism.
It is located in Rangkou Village in Shua-jing-si Town of Hongyuan County on the Chengdu-Aba Highway 347km. The original location was in Lao-kang-mao Village of Kang-le Township, but it was relocated to Sa-mu-long Village in Rangkou Township due to a fire.
Kangmao Monastery was founded in 1398 AD and is one of the 108 monasteries established by the disciple of Tsongkhapa, “Chagou·Awang Dragba.”
Initially, it was established as the ”Solid land” of Jia-de-ge Monastery and later moved to Shua-jing-si as the Longevity temple of the Suomo Tusi. It was reorganized by Zanla “Wenbu Gongque Nanjia” and, after consulting with the Luhuo Living Buddha “Gongque Yixi Bajue,” the monastery’s management system was established in the form of the Suomo Tusi’s governance, and the monastery was named “Kangmar Auspicious Perfect Land.”
Soon after, the monastery was dissolved due to invasion by Mongol troops. Following the wishes of the Suomo Tusi “Shiyin Gyantsan” and the master “Jiamuyang,” “Qiongcha Xianzhe · Gendeng Dragba” moved the monastery to Zhongla Yuriba, which was given by the Suomo Tusi in 1723 AD. The monastery was named ” Gyadu Gegon Tsetanling.”
The successive Jiamuyang Living Buddhas paid great attention to the monastery and included it as one of the branch monasteries of Labrang Monastery. In 1935, the monastery was destroyed by fire due to various reasons, and the scriptures, Buddha statues, and stupas, as well as all the belongings and ritual objects, were turned to ashes. At that time, the “Qiongcha Renpoche” was young, but with the great care of the Zanla Living Buddha “Gasang Danzen Gyatso,” the monastery was relocated to Do-sa-mu-long Gully in Rangkou, Hongyuan County, and gradually supported and reorganized, leading to its prosperity.
The monastery is presided over by the Qiongcha Renpoche, and Qiongcha, Zanla, and Huaxiu are the three major reincarnation systems of the monastery.
The religious followers include people from the upper, middle, and lower Rangkou, as well as the people of Karla. The Rangkou tribe is said to have a history of over a thousand years, dating back to the time of Songtsen Gampo, when a small part of the military stationed here was sent from the “Rangkou Tribe,” one of the three tribes of Ali.
Throughout its long history, Kangmao Monastery has experienced numerous ups and downs, but has always adhered to the rules of the Gelug sect. The original monastery, “Jia’erde Longevity Monastery,” according to historical records, suffered from military disasters multiple times in history. At one point, the monks had no fixed place of residence and lived in some red houses in the Sutra Hall. In Tibetan, “Kangmao” means “red wall,” and the monastery was named Kangmao Monastery because the monks were active in these red houses. This name has been used to this day.
There are currently 43 monks and 7 monastery administrators.
