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The name “Datzang monastery” in Tibetan means “complete faith,” and in Chinese it carries the meaning of “merit.” Its full name is “Ganden Datsang Lhündrup Ling,” which means “the Land of Accomplishment of the Joyous Doctrine.” It is a Gelugpa monastery. The term “Ganden” means “joyous” and is the transliteration of the Tibetan name for the pure land of Maitreya Buddha, also conveying the meaning of the Gelug Pa.

Brief

Datzang monastery was built by the eminent monk Tsako·Ngawang Drakpa in 1414 AD, covering an area of over 200 acres. It received support and patronage from the local 18 chieftains, becoming the authoritative center for Gelug Pa in the northwest of Sichuan. It is frequently mentioned in the biographies of Tsongkhapa, the “Political and Religious History of Amdo,” and historical records from the Ming and Qing dynasties. The monastery is also depicted in a mural titled “Important Tibetan Monasteries” in the Potala Palace in Lhasa.

Naming

There are various explanations for the naming of Datzang monastery in both historical and oral traditions. One explanation is that Tsongkhapa named it ” Datzang” to signify “complete faith,” (In recorded literature, Tsongkhapa sometimes refers to Ngawang Drakpa as “ Datzang·Ngawang Drakpa“). Another explanation suggests that Tsako·Ngawang Drakpa named the monastery “Datzang” as the final of the 108 temples he vowed to build, signifying “complete fulfillment.” There is also a belief that Tsongkhapa slightly modified the original name given by Tsako·Ngawang Drakpa, changing the meaning from “complete fulfillment” to “complete faith,” while keeping the pronunciation as “Datzang.” Due to its long history and scale, Datzang monastery has been revered as the “2^nd Dratsang” (meaning the second Buddhist college), second only to the ancestral monastery of the Gelugpa, the Ganden Monastery.

Location & surroundings

Datzang monastery is located at an altitude of 3530 meters, directly north of the town of Barkam, belonging to the Chun Kou village of Datzang Township. It is situated on the west side, 54 kilometers from the Lin-chang road, which runs from Da-lang-zu Gully to Sha-er-zong Township. It is approximately 500 kilometers from Chengdu.

Dazang Monastery is located on the slope of Qukeer Mountain, with the monastery complex built on the hillside and descending along the mountain ridge. Qukeer Mountain means “eternal wheel of dharma.” Ga-er-zu Snow Mountain stands behind it. To the west lies the Gen-da-er Snow Mountain. The nearby peaks seem to encircle the mountain where Datsang Monastery is located, forming a natural arrangement resembling the thirteen Vajra citadels.

Qukeer Mountain where Datsang Monastery is situated is at an altitude of over 3500 meters, and its shape resembles that of an elephant. The monastery is built on the neck of the elephant. From the center of the monastery, one can see a peak in each of the four directions – east, south, west, and north – known as the guardians of the four directions.

To the south of Qukeer Mountain lies the Qukeer Village, inhabited by generations of people who serve the monastery. The village is surrounded by fertile farmland producing crops such as barley, peas, and potatoes. To the north of Qukeer Mountain, there are steep pine forests and shrubs. On the opposite side, at the foot of the Gen-da-er Mountain, are the villages of Duerba and Kalgeng, both historically associated with Datsang Monastery. Flowing at the foot of the southern and northern slopes of Qukeer Mountain are lively, meandering streams, resembling silver ribbons hanging from the ears of Qukeer. According to local villagers, below the snow line of the Gajue and Gen-da-er mountains, there is an abundance of caterpillar fungus, fritillary bulbs, musk, and rhubarb. The forests also harbor a variety of nationally protected animals such as musk deer, roe deer, and golden monkeys.

Architecture

Datzang monastery has developed into hundreds of buildings over the years, resembling a small city. At its peak, the temple housed over eight hundred monks, but in historical records, it is generally recorded as five hundred, taking inspiration from the five hundred arhats in Buddhist history.

When Datzang monastery was completed in 1414 AD, it included several halls and eight monk dormitories, including the Sutra Hall, the Dharmapala Hall, and a four-story building where Ngawang Drakpa resided. Of these three buildings, the Dharmapala Hall still retains its original state, with Ming Dynasty murals preserved in good condition.

Before the 1950s, Datzang monastery had 3 Maitreya Halls, Tsongkhapa Hall, Sutra Hall, and the Dharmapala Hall, as well as the Qi-zhu Tower and the Kankang Tower, where the two abbots resided. Each hall housed numerous sacred objects and precious scriptures, with the Maitreya Hall containing a statue of the future Buddha several meters high.

Even the ordinary monk dormitories each had a complete set of the Kangyur and Tengyur, the two parts of the Tibetan Buddhist canon, with murals on the walls and ceilings depicting the life stories of the Buddha and the ancestral masters.

The roof of the main hall is covered with gilded copper tiles, given by the Emperor of China. There is also a retreat house on the mountain behind the monastery for monks to meditate. In front of the monastery, there is a thirty-meter-high pagoda containing numerous precious sacred objects.

The Sutra Hall was destroyed in the late 1950s and was rebuilt from 1993 to 1997. The new hall was built next to the original residence of Ngawang Drakpa. There is a two-story reception hall in front of the Sutra Hall. The reconstruction, which began in 1993, was supported by disciples of the abbot “Qi-zhu Rinpoche” from various countries, with some disciples from Singapore leading the construction efforts. The rebuilt Sutra Hall is much larger than before, with the addition of the Maitreya Hall with a 13-meter-high Maitreya statue, the Tsongkhapa Hall with an 8-meter-high Tsongkhapa statue, and the Avalokiteshvara Hall with a 5-meter-high, thousand-arms and thousand-eyes statue of Avalokiteshvara, as well as large monk dormitories, a Vairocana Hall, a layperson accommodation building, a retreat room, a large monk dining hall, and the abbot’s residence. The rebuilt Datzang monastery also includes a magnificent debating courtyard.

The Qizhu Tower of Datzang monastery is a grand building located at the highest point of the monastery complex, behind the main hall. It is painted golden yellow, along with the outer walls of the famous Dharmapala Hall, while the other buildings in the monastery are painted white. The Qizhu Tower enshrines a protector, a manifestation of the Mahakala protector, which is the wrathful manifestation of the compassion of Avalokiteshvara. In the late 1950s, the Datzang monastery was destroyed, and the Qizhu Tower did not survive. After several years of reconstruction starting in 1993, the monastery and the Qizhu Tower have been mostly restored and are now larger than before.

To the right of Datzang monastery, there is a small stone tablet with the image of Avalokiteshvara, commemorating the visit of the 6^th Dalai Lama. The 6^th Dalai Lama led a legendary life, often disguising himself as an ordinary monk or even a beggar, wandering through Tibet and even reportedly visiting Mount Wutai in China. In his autobiography, he mentioned visiting Datzang monastery and praised the scale of the monastery and the diligence of the monks in their studies.

During his time at Datzang monastery, the revered figure secretly practiced in the Dharmapala Hall, unknown to others. On one occasion, he was recognized by an old monk who had previously met him in Lhasa. The revered figure instructed the old monk to keep his presence a secret, but the old monk insisted on leaving a memorial of his visit to Datzang monastery. The revered figure then said, “After I leave, you should erect a stone tablet of Avalokiteshvara at the place where we met. Whoever sees the tablet will be as if they have seen me!” The old monk then erected the stone tablet, which is still standing today, and Tibetans pay their respects to it when circumambulating the monastery. Additionally, the revered figure wrote some words on the outer wall of the Dharmapala Hall, which were preserved by taking photos of the original inscriptions before the wall was removed during recent renovations.

Ngawang Drakpa Master – Legend

Awang Zhaba Master was born in the mid-14^th century in the Gyarong region and was initially a follower of the indigenous Tibetan religion, Bön. Due to his intelligence and learning abilities, he gained fame at a young age. Around 1381 AD, he went to central Tibet to study Buddhism, receiving ordination and studying various aspects of Buddhist teachings, including the Vinaya, Prajñāpāramitā, Abhidharma, Madhyamaka, and Vinaya, as well as receiving empowerments and practicing various esoteric teachings. He was given the title “Khenchen,” meaning “Great Abbot,” by Tsongkhapa.

In a notable incident, Ngawang Drakpa displayed his miraculous powers by passing through a closed door to join a group of monks reciting scriptures in a temple in Lhasa. In the early 15^th century, he made significant contributions to the development of the Gelug pa. He played a major role in two of Tsongkhapa’s major undertakings – the establishment of Ganden Monastery and the founding of the Great Prayer Festival in Lhasa. (Since 1409, an annual event has been held, gathering tens of thousands of monks and tens of thousands of laypeople to pray together, with a grand scene). Ngawang Drakpa was one of the main responsible persons for this event.

In 1409 AD, Tsongkhapa and his disciple Ngawang Drakpa practiced a strict fasting retreat (Nyung-lay) in front of the Avalokiteshvara statue at the Jokhang Temple in Lhasa, known as the “Five Statues of the Heavenly Made Avalokiteshvara.” Tsongkhapa instructed Ngawang Drakpa to observe his dreams during this time. That night, Ngawang Drakpa dreamt of a pair of white conch shells descending from the sky, merging into one and falling into his arms. He instinctively blew into it towards the east, and the sound of the conch resonated throughout the entire east.

The next day, Ngawang Drakpa described the dream to Tsongkhapa, who replied, “This is an auspicious omen, prophesying that your Dharma propagation will take place in your hometown – the eastern part of Tibet. Furthermore, your Dharma activities will be extensive and will benefit many local beings! Dreaming of blowing the conch indicates that you will propagate the Dharma; blowing it towards the east signifies that you should propagate the Dharma in the eastern part of Tibet; and the loud sound of the conch predicts that your Dharma activities will be extensive and successful.” At this point, Ngawang Drakpa’s Dharma propagation conditions had matured, so he bid farewell to his teacher and returned to his hometown.

In the oral history of Tibet, when Zongkapa bid farewell to Ngawang Drakpa, he gave his own prayer beads to him. Ngawang Drakpa then made a great vow: “For every bead on this prayer beads, I will build a temple to repay the kindness of my teacher!” Although this story is not found in official history, it is widely circulated.

After leaving Zongkapa, Ngawang Drakpa first went to the area of the present-day Ta’er Monastery in Qinghai. This monastery is the birthplace of Zongkapa, but Ta’er Monastery was not yet established at the time. Then, Ngawang Drakpa extensively spread the teachings of Zongkapa in his hometown, first establishing a place called “Andou Monastery” (also known as “Yage Monastery,” meaning “the first monastery,” according to oral tradition, this monastery was the first of the 108 temples established by Ngawang Drakpa), and then built build another 107 monasteries

Connections with other monasteries

Datsang Monastery has close ties with the Sera Monastery, Lower Tantric College in Lhasa, as monks from Datsang Monastery who leave to study higher Buddhist teachings in Lhasa often become students at Sera Monastery.

The Labrang Monastery, on the other hand, has had a close relationship with Datsang Monastery since protecting it from the influence of the Bon religion at a certain time in history. The two abbots, “Gongtang Rinpoche” and “Jamyang Rinpoche,” both served as abbots of Datsang Monastery.

Therefore, Datsang Monastery is part of the Sera Monastery system in terms of Buddhist education, but also has close ties with Labrang Monastery due to the protection and care it received. In terms of history, Datsang Monastery was established before both Sera Monastery and Labrang Monastery. At its peak, Datsang Monastery itself had several subordinate monasteries.

Although the monks of Datsang Monastery have traditionally gone to Sera Monastery to study advanced Buddhist courses, Datsang Monastery itself has its own comprehensive system of Buddhist education, including the five major subjects of Madhyamaka, Prajnaparamita, Abhidharma, Vinaya, and precepts, as well as a complete system of esoteric practice, focusing on the three highest levels of esoteric practice: Mahamudra, Chakrasamvara, and Vajrayogini.

The diligent and scholarly nature of the monks of Datsang Monastery has long been well-known, and throughout history, many monks from Datsang Monastery have achieved the highest degree of Ge-she at the three major monasteries in Lhasa, including Sera Monastery.

In the 1930s, Dazang Monastery had approximately three hundred resident monks.

By the late 1950s, all the monks were expelled, and the monastery was completely destroyed, with its halls, scriptures, and Buddha statues being completely ruined.

From 1993 to 1997, Datsang Monastery was rebuilt.

Collections

Dazang Monastery still preserves an ivory seal presented by Emperor Qianlong of Qing Dynasty, brocade fabrics offered by Qianlong, imperial robes, and scattered pieces of the Five Buddha Crowns (there were as many as fifty sets at the time), along with numerous imperial edicts and decrees, as well as a bronze gong presented by a Ming Dynasty general. This bronze gong is a treasure of Datsang Monastery, renowned for its exceptionally loud and melodious sound.

During the Ming (1368 AD – 1644 AD) and Qing (1616 AD – 1912 AD) dynasties, the monastery was highly respected by successive emperors and the imperial court, receiving long-term offerings from them, including Buddhist relics, seals, gold, treasures, fabrics, and daily necessities for the monks.

After the passing of Ngawang Drakpa, a natural Tibetan character “ཨོ” was found on the skull bone, which is now retrieved and enshrined within Datsang Monastery.

Serkhri Monastery’s full name is Tagtsang Lhamo Serkhri Monastery. “Serkhri” also known as “Triba”, is a title given by the Buddhist community, which means the highest degree and honor granted in Buddhist studies. In Tibetan, “Serkhri” is a transliteration of the term “gser phye,” which means “golden throne” or “Fa-tai” (equivalent to the abbot of a monastery).

Brief

Serkhri Monastery was founded in 1748 AD. Its founder, the 1^st Serkhri, was Jangtsen Gelsang, who at the age of 55, served as the 53^rd Serkhri of the Ganden Monastery in Tibet for 8 years. During his tenure, he extensively propagated Buddhist teachings, engaged in debates, and authored significant works, earning great respect from the monastic community. In 1747 AD, he established the Serkhri Monastery in Langmusi.

Collection of Cultural Relics

The main sacred objects enshrined in the monastery include over 4,000 Buddha statues crafted from gold, silver, and copper, and adorned with various precious materials such as coral, pearls, and turquoise, obtained from India, Nepal, China, Mongolia, and Tibet. Among them, the statue of Maitreya Buddha is the most prominent, towering nearly two stories high. In his belly, it houses the ancient tongue relic of the self-manifested guardian deity brought from the Ganden Monastery, as well as the “Heavenly Vajra Staff” of the “Dharma,” the robe of the Master Tsongkhapa, and a golden Vajra unearthed during the construction of the Buddha hall, all believed to possess great blessings. Additionally, there are statues sculpted by the living Buddha “Pakpa Kawa,” including the “Black Enemy Yamantaka” and the main deity figure painted with nose blood by “Jamyang Wo,”. Furthermore, there are precious relics such as the purple-gold Vajradhara statue cast according to the Gelugpa tradition by “Chikin Nangka Sangpo,” and the hand-sculpted Mahakala and Chakrasamvara statues by the 2^nd Serkhri — “Lhozang Jangtsen Sangge.”

The most rare and precious relic is the physical stupa of the 1^st Serkhri, Jangtsen Sangge, enshrined in the Golden Tile Hall. Whether from its historical establishment or the sacred items it houses, the “Tagtsang Lhamo Serkhri Monastery” can be said to be a large-scale Tibetan Buddhist monastery in the Amdo region, second only to the Ta’er Monastery and Labrang Monastery.

Brief history

Serkhri Monastery once had ten affiliated temples and two meditation centers, with 70 abbots serving over the years. In 1958, there were more than 500 monks, making it the religious, cultural, economic, and political center of the local.

Unfortunately, the monastery was not spared during the “Ten Years of Turmoil” and was completely destroyed. Countless sacred objects and precious relics stored within the temple were lost, including the physical stupa of Serkhri Jangtsen Sangge, which was burned to ashes. The heavy losses incurred can never be compensated for.

Before 1958, the temple had five colleges, including the colleges of Wensi, Tantric, Kalachakra, and medicine, with nearly twenty halls, including the Great Sutra Hall and the Golden Tile Hall, as well as two meditation centers. The faithful were spread throughout the regions of Luqu, Ala, Zhuoni, Diebu, and Jiangcharewa in Sichuan.

Reconstruction

The monastery was demolished in 1958 and during the Cultural Revolution. It was approved for reconstruction in May 1981. On September 22 of the same year, more than thirty monks erected a tent on the ruins of the original site as a temporary chanting hall and held a consecration and chanting ceremony, marking the beginning of the reconstruction of the monastery. The four major colleges were gradually restored, and there are now 140 monks. The main buildings of the temple include the Great Sutra Hall, the Maitreya Buddha Hall, and the physical stupa of the Buddha.

Serkhri Monastery Sky Burial

Sky burial in the Gannan region is only conducted at the Langmusi and is open to visitors. The sky burial platform is located more than 300 meters northwest of the ” Serkhri Monastery” and is one of the largest sky burial platforms in the Amdo region, with a history of over 400 years.

The mountain top is adorned with colorful prayer flags, and there are flocks of vultures circling above, considered as the embodiment of deities in the hearts of the Tibetan people. The sky burial platform does not exude the kind of gloom and horror one might imagine. Here, death not only signifies the end but also symbolizes a new beginning, carrying connotations of rebirth and transcendence. It is the final return for the religious faithful in the Tibetan area, as they use sky burial as a specific way to demonstrate the law of human return to nature.

Hezuo Monastery, also known as “Tso gonpa,” is called “Gaden Choling” in Tibetan, meaning “Land of Virtuous Dharma,” and it is a Gelug Pa monastery of Tibetan Buddhism.

It is located approximately 1 kilometer east of the town of Hezuo, the capital of today’s Gannan Tibetan Autonomous Prefecture.

Brief

The monastery was founded in 1673 (the 12^th year of the reign of Emperor Kangxi of the Qing Dynasty) by the eminent monk “Sherab Chodan.” He was from Ganjia county and was a disciple of the venerable “Rongpo Drubchen Gadan Gyatso.” After studying Buddhism in Tibet, he received the title “La-rang-ba Gaxi” and gained the support of local leaders in Hezuo to establish the “Hezuo Monastery”; It is the seat of the Tsokhri sprul incarnations

History

In 1749, the first Tsokhri · Samucha — “Jantsan Senge” established the “Regulations for Listening to the Dharma” at Hezuo Monastery, and since then, both the political and religious authority has been under the jurisdiction of the Sertse Renpoche system.

The 2^nd Tsokhri·Losang Jantsan Senge (1757 AD – 1850 AD) went to Tibet at the age of 26 to seek the Dharma, extensively studied the “Five Great Treatises,” and achieved great success in his studies. The local Hezuo government conferred upon him the title of “Chan Yang Ganden Sangye Erdini Bantida.” After returning to Amdo, he served as the abbot of the Longwu Monastery in Qinghai, Tongren county, where he oversaw the construction of the Great Golden Roof Hall, the Shakyamuni Hall, and the Printing House of Hezuo monastery. He left behind a collection of 8 volumes of writings.

The 3^rd Tsokhri·Losang Dentsen Senge organized the construction of the Great Sutra Hall and the Great Angqian (abbot’s residence), and passed away at the age of 50.

The 4^th Tsokhri·Losang Boden Senge passed away at the age of 69.

The 5^th Tsokhri·Losang Tuden Senge.

Through the efforts of the successive Sertse incarnations, Hezuo Monastery became one of the largest monasteries in the Gannan region.

By early 1949, Hezuo Monastery had two sutra halls, ten temples, and a nine-story pagoda (Milarepa pagoda). It had a community of over 500 monks and approximately ten thousand followers, and also had schools, clinics, a police station, and a security team stationed there, making it essentially a self-governing entity within the county.

In 1955, the Milarepa Pagoda was restored within the Hezuo Monastery, rising nine stories high and commonly known as the “Nine-Story Building.” It currently houses over a hundred monks.

In 1958, Hezuo Monastery was preserved, but during the Cultural Revolution in the mid-20th century, it was completely demolished.

In 1981, Hezuo Monastery was restored and new halls, including the Great Sutra Hall, were built.

In Langmusi, located in Ruogai County, Tagtsang Lhamo Geerti Monastery, also known as the Geerti Monastery in short. The terrain that Geerti Monastery is located is relatively open, with herds of cattle and sheep leisurely grazing in the grasslands next to the monastery, while the monks solemnly chant scriptures in the main hall.

History

The first living Buddha of the Geerti Monastery, Rongqing · Gendeng Jangsen, was one of the seven disciples of the founder of the Gelug Pa of Tibetan Buddhism, Master Tsongkhapa, and established the monastery in 1413 AD. It is one of the largest and most influential monasteries of the Gelug sect in the Aba Tibetan and Qiang Autonomous Prefecture of Sichuan Province, with 18 affiliated monasteries and around 500 monks.

In 1756 (the 21^st year of the reign of the Qianlong Emperor of the Qing Dynasty), the Upper Tantric College was established and the monastery began to gradually expand.

Legend of the Monastery

In 1409, when Master Tsongkhapa founded the Ganden Monastery which was the 1^st monastery of Gelugpa of Tibetan Buddhism. The first living Buddha of the Geerti Monastery, Rongqing · Gendeng Jangsen, was his trusted assistant. Master Tsongkhapa sent him to consult with his teacher, Langka Gyentsen, about the construction of the Ganden Monastery. After giving the necessary instructions, the teacher told Rongqing Gendeng Jangsen, “Once the construction of Ganden Monastery is completed, you should go to the Gyarong region to build a monastery to promote the Buddha’s teachings.”

Rongqing Gendeng Jangsen returned and truthfully reported this to Master Tsongkhapa, who then instructed him to go to a place with specific features, including a crescent-shaped valley, a mountain cliff resembling a crown, and a small lake resembling turquoise, to build a monastery and promote the Gelugpa.

Cultural Relics

Geerti Monastery in Sichuan once housed many invaluable treasures, most of which were destroyed during the Cultural Revolution. However, there is now a precious relic – the physical remains of the 5^th living Buddha of the Geerti Monastery. The 5^th living Buddha was born in 1681 AD and passed away in 1775 AD at the age of 74.

During the Cultural Revolution in the 1960s, the physical remains were taken to the county town of Zoige and then secretly buried on the Dalonggou Mountain by a few religious believers. When it was unearthed in 1981, the muscles still had elasticity and showed no signs of damage. It was then brought back to the Geerti Monastery and has been enshrined in the monastery’s golden hall ever since.

Before the democratic reforms, the physical remains naturally grew hair, but after a group of high-ranking monks gave it a haircut, it never grew hair again. The gilded physical remains have endured the trials of over 300 years and remain lifelike to this day.

Choten Shar Monastery, also known as “Duohe monastery”, its full name in Tibetan is ” Choten Shar Gadan Drashi Rabgyaling,” It belongs to the Gelug Pa of Tibetan Buddhism.

Brief

Located in Duohe Village, about 10 kilometers south of Hezuo City, the monastery was named after the Duohe tribe as it was built within their territory. Established in 1502 AD, the monastery was founded by a great master who came from Tibet to propagate Buddhism in this area.

The monastery is situated at the foot of a mountain, with lush forests to the front and dense woods to the rear. A clear stream, the Daohe River, flows gently at the foot of the mountain, surrounded by bushes, fragrant flowers, and the G306 Provincial Road passing in front of the monastery.

With the development of tourism, the monks of the monastery have also set up a tourist spot on the grassland in front of the monastery, offering delicious Tibetan cuisine. This allows visitors to not only admire the monastery and worship the Buddha, but also to taste a variety of Tibetan dishes such as fresh butter tea, yogurt, Tibetan dumplings, and milk tea, all personally prepared by the monks.

Brief History

In the year 1670 AD, the 5^th Panchen Lama issued a protective document, stipulating that no one should harass this temple. The descendants of the local officials of “Ran-Jian·Badan Jiang,” designated the land and people of 6 villages in the Duohe area as supporters of Duohe monastery which was under the protection of Gomang Dratsang (a college of Drepung monastery, Gomang meaning “many doors” in Tibetan). Every Tibetan New Year, representatives from Duohe monastery would go to offer tribute to Gomang Dratsang .

When the 2^nd Jamyang Living Buddha went to Tibet, he accepted to manage the land and people of Duohe according to the wishes of Guomang Dratsang, and made offerings to the Guomang Dratsang. From then on, Duohe monastery and the tribe came under the management of Labrang Monastery, establishing a series of practice rituals and monastic discipline.

In 1758 AD, the 2^nd Jampelyang took over the Choten Shar Monastery, and since then, it has become a Kalachakra College under the jurisdiction of Labrang Monastery in Xiahe County. Currently, there is one living Buddha and over 80 monks.

After the turmoil of 1879 AD (the 18^th year of the Tongzhi reign in the Qing Dynasty), the other 6 villages of Duohe region also became supporters of the Choten Shar Monastery.

When “Zhi Guan Ba·Losang Sherab” and “Wenbu Losang Tutanbu” were in charge of this monastery, they respectively requested the 3^rd Jamyang Renpoche to send teachers to instruct the recitation and rhythm of the “Puming Sutra”, and to rectify the discipline, establish rules, and set up a system for the appointment and dismissal of the abbot

The temple suffered destruction twice due to wars in 1924 and 1927. The entire temple was once on the brink of destruction, and nearby villages also suffered greatly.

Between 1940 and 1958, the number of monks increased to nearly a hundred, and the reconstruction of the Buddha hall, scripture hall, and the creation of Buddha statues and stupas took place.

In 1981, the Great Scripture Hall, which was destroyed during the “Cultural Revolution,” was rebuilt with a main building area of 753 square meters and opened to the public.

Features

The most distinctive feature of this monastery is that it is built entirely in the flat-top white wall style of the temples in Lhasa, which is unique in the Amdo.

The monastery has a Dingkeer Dratsang (Kalacakra College), and high-rank lama appointed by Labrang Monastery, including the abbot, recitation master, and two jiwai. The temple houses the sleeping quarters (nangqian) of four living Buddhas, including: Zhi Guanba Cang, Canba Wa, Dewa Cang, and Zhuangwa Cang, as well as a Jiwai Nangqian.

As a Kalacakra College, the Choten Shar Monastery belongs to the Esoteric Astronomy College, and most of the Buddha statues in the temple are esoteric deities and protectors. The temple holds Kalacakra dances and offering dances, and has established rules for practicing colored powder painting, medicine, astronomy, and other subjects. The monks mainly study the generation and completion stages of Kalacakra and the Nine Fierce Vajras, as well as Kalacakra astronomy and Tibetan calendar, and learn the techniques and steps of declamation, language, poetry, calligraphy, painting, and phonology. The main task of the temple is to calculate the Tibetan calendar for the coming year and several years ahead, and to practice drawing colored sand mandala.

The temple is most famous for the great historian “Chi-gan-ba·Gong-qu-ho Tenba Rabgyi” (1801-1866). His work “History of Politics and Religion in Amdo” is an authoritative text for modern researchers studying the Amdo.

Architecture

The main entrance of the Choten Shar Monastery’s main hall is decorated with seven lion heads and two elephant heads, indicating that it is an esoteric college.

On the two walls next to the entrance of the main hall, there are four thangkas depicting the four heavenly kings of Buddhism.

The mural on the right wall describes the cycle of life and death in the three realms (desire realm, form realm, and formless realm) and the six realms (humans, gods, asuras, hungry ghosts, hell beings, and animals), showing the causal relationship of all the factors that lead to the evolution of life.

The mural on the left wall tells an ancient Tibetan myth called the Battle of Shambhala. It is said that Kalacakra transformed into a king and led his people to resist and repel foreign invasions, finally defeating the enemy and defending his own homeland.

The main statue in the center of the main hall is the “Three Masters and Disciples”, with Tsongkhapa, the founder of the Gelugpa sect, in the middle. The statues on the right and left sides are Jia Caojie and Ke Zhuojie, both of whom were Tsongkhapa’s top disciples. Ke Zhuojie was later recognized as the first Dalai Lama.

The walls on both sides of the main hall are decorated with exquisite esoteric thangkas. Esoteric Buddha statues are more complex than those of the Exoteric sect, with deep symbolic meanings in their colors, decorations, expressions, multiple arms and heads, mudras, and ritual objects.

For example, a blue body represents anger, while red represents power. The three eyes on the head represent the ability to see the past, present, and future. These Buddha statues are responsible for protecting Buddhism, exorcising demons, and assisting the guru.

The top of the main hall is decorated with 31 embroidered thangkas, which are known as the three treasures of Tibetan art along with murals and butter sculptures. The first 16 thangkas are the Sixteen Offering Goddesses, followed by the Eight Auspicious Symbols of Tibetan culture, and the last seven are the Seven True Images.

These thangkas and murals are painted with mineral pigments mixed with materials such as ox bile and bone glue, making them colorful, three-dimensional, and long-lasting.

In the center of the main hall is the future Buddha Maitreya, also known as Qiangba Buddha. The bronze Buddha statues on either side of Maitreya’s niche are all Shakyamuni Buddha, numbering more than a thousand.

Collection of Cultural Relics

The monastery houses precious cultural relics, including a statue of Shakyamuni Buddha, three statues of Tsongkhapa and his disciples, statues of the first to fifth Jamuyang Renpoche, and a bronze statue of Vajradhara. There are also thousands of statues of Shakyamuni Buddha, the Sixteen Arhats, and various thangkas.

There is a two-story-high sandalwood statue of the immovable Buddha as the main deity. In the Maitreya Hall, there is a large statue of Maitreya Buddha, as well as other statues and thangkas. The Mahakala Hall houses a thousand statues of the goddess Tara, with Mahakala as the main deity.

Legend

According to legend, a monk named Damba Jiacuo once went on a pilgrimage to Wutai Mountain, where someone sold him a Vajra with five prongs. Before he could pay, the person disappeared. It is said that this Vajra is now held by the immovable Buddha in the temple.

Scriptures

The Buddhist scriptures in the temple mainly consist of the complete collection of the “Kangyur” and “Tengyur,” the collected works of Tsongkhapa and his disciples, and the classic texts of the Esoteric Buddhism and Exoteric Buddhism