Nyingma Pa Monasteries

Lhalung Monastery, also known as Lhalung Gonpa, is located in Lhalung Village, Zhari Township of Lhozhag County, Shannan City, Tibet Autonomous Region. Perched on an open river valley terrace at an altitude of 3,700 meters, it lies 310 kilometers from Lhasa and just 18 kilometers from the county seat of Lhozhag. With the Lhozhag Nuqu River flowing eastward in front and mountains rising behind, the monastery enjoys a serene setting surrounded by ancient trees and beautiful scenery.

The name Lhalung in Tibetan literally means “by the will of the gods.”

Historical Background

The origins of Lhalung Monastery can be traced back to the 7th century, when King Songtsen Gampo, after marrying Princess Wencheng of the Tang Dynasty, commissioned the construction of many Buddhist temples throughout Tibet. Lhalung Monastery was among them.

Between 836 and 846 CE, the monk Lhalung·Palgyi Dorje expanded the monastery. He later became known in Tibetan history for assassinating the last Tibetan king Langdarma at the end of the Tubo Dynasty, a dramatic event that contributed to a period of decline for the monastery. The sacred dance “Black Hat Offering the Divine Drink” performed in Tibetan cham rituals originated at Lhalung, commemorating this episode.

In 1155 CE, Düsum Khyenpa, the First Karmapa and founder of the Karma Kagyu School, formally rebuilt Lhalung Monastery, establishing it as an important Kagyu practice center in southern Tibet. During the 16th century it rose to become one of the principal Red Hat Karma Kagyu monasteries.

One of Tibet’s most celebrated historical works, “A Feast of the Wise”, was written here by the eminent Karma Kagyu scholar Pawo`Tsuglag Threngwa. Over the course of 18 years, he composed this monumental history, which was later woodblock-printed by artisans at Lhalung. The book brought enduring fame to both its author and the monastery, making Lhalung unique among Tibetan monasteries as the only one known primarily for a single literary masterpiece.

In the mid-16th century, Pawo·Tsuglag Threngwa further expanded the monastery, constructing the Shezhu Lhakhang and arranging its layout in the form of a mandala. Following his passing, the tulku (reincarnated lama) system was introduced at Lhalung.

In 1655, the Fifth Dalai Lama visited Lhalung Monastery to transmit teachings and converted it to the Gelug tradition, though elements of the Kagyu lineage were retained. Later, the monastery came under the stewardship of the reincarnation line of the great Nyingma treasure revealer Pema Lingpa, and its affiliation shifted again to the Nyingma School.

During the Cultural Revolution of the 1960s, several of the monastery’s chapels were damaged.

In 1985, the government funded the restoration of 12 important structures, including the main assembly hall and the protector deity chapel.

In 2009, the Tibet Autonomous Region Cultural Relics Bureau implemented another emergency conservation project, ensuring the preservation of Lhalung Monastery as both a living religious center and a significant site of Tibetan cultural heritage.

Architecture of Lhalung Monastery

Lhalung Monastery stands out for its distinctive blend of Tibetan and Han Chinese architectural traditions. Its main deities are Guru Padmasambhava and Shakyamuni Buddha, and the complex also houses the reliquary stupas of successive incarnations of the great treasure revealer Pema Lingpa.

The monastery is set within a large walled courtyard, irregular in shape yet faintly resembling the chinese character “Ya.” The enclosure measures about 120 meters east–west and 200 meters north–south. Its hollow two-story walls, 1.8 meters thick and 6.5 meters high, are crowned with rows of small stupas, giving the site a striking silhouette.

From its earliest history, Lhalung maintained contact with the imperial court in inland China, sending monks to present tribute. The main gate once displayed an imperial plaque bestowed during the Ming dynasty, while the monastery’s murals clearly reveal the influence of Chinese green-and-blue landscape painting.

The Main Assembly Hall

The central assembly hall is a three-story, flat-roofed structure in the classic Tibetan style. Inside the ground floor, twenty wooden pillars support elaborate bracket sets (dou-gong), each unique in design: some cross-shaped, others linear; some single-tiered, others built up in three expanding layers. Painted across the bracket wings are vivid images of Buddhas, lotus flowers, scrollwork, and auspicious patterns, with certain ends inscribed in golden Lantsa script.

The walls of the first floor are lined with brightly colored stone-carved murals. One large panel depicts the monastery’s lineage of eminent lamas—seated calmly in red robes, some wearing black hats with golden trim, others in the characteristic red hats of the Kagyu school. At the center, a prominent figure in a red robe and white patterned cloak may represent one of Lhalung’s most renowned tulkus. Unusually, this mural series focuses not on religious narratives but on the transmission of the monastery’s spiritual lineage, a feature that distinguishes Lhalung from other Tibetan monasteries.

A steep wooden staircase leads to the second floor, where murals again line the walls. Among them is a panoramic view of the monastery in its golden age, depicting its numerous shrines and meditation quarters in delicate tones that closely resemble Chinese landscape paintings. From here, visitors may climb to the gilded rooftop for sweeping views of the surrounding valley and villages.

Other Chapels

On the east side of the main hall stands the Shezhu Lhakhang, constructed with funding from the Bhutanese royal family. Serving as a place of study and pilgrimage for Bhutanese monks and merchants, it still attracts Bhutanese devotees each year. This four-pillared chapel enshrines Guru Padmasambhava and likely dates to the early 16th century, during the tenure of Pawo·Tsuglag Threngwa, when Lhalung temporarily came under Nyingma stewardship. Its walls are not painted but covered with stone carvings affixed directly to the surface, creating a striking three-dimensional mural effect. Among the carvings are skull motifs, as well as figures of Buddhas, bodhisattvas, lineage masters, and disciples, later colored in vivid paints.

To the west of the main hall lies the Avalokiteshvara Chapel, followed in sequence by the debating courtyard, protector deity shrine, other chapels, and the monks’ quarters.

Heritage Status

Recognized for its cultural and artistic value, Lhalung Monastery was designated a county-level protected cultural site in 1998. In 2007, it was elevated to the list of regional cultural relics protected by the Tibet Autonomous Region. On March 5, 2013, the State Council of China formally listed it as part of the seventh batch of National Key Cultural Relics Protection Units.

Cultural Relics

Imperial Edict

The monastery houses numerous cultural relics, among which the most precious is a Tibetan-language imperial edict issued during the reign of Emperor Qianlong of the Qing Dynasty. This edict explicitly states that the so-called “disputed areas” between present-day China and India, as well as China and Bhutan, belonged to China during the Qing period, affirming them as Chinese territory.

Mani Stone Carvings

The stone carvings at Lalung Monastery can generally be categorized into four types: scriptural inscriptions, human figures, decorative patterns, and symbolic motifs.

The carvings of Shezhu Lakhang (also known as Xuejiu Lakhang) are embedded on the eastern and western walls. They are believed to date from the same period as the building itself, approximately the Ming Dynasty ( AD 1368 – AD 1644).

Each carving measures about 30 x 40 cm and is neatly arranged in four rows, with a total of 99 pieces (four damaged).

The edges of each stone are molded into shrine-like reliefs, adorned with intricate motifs such as stupas, mountains, flowers, as well as animals like deer and sheep.

The main themes include depictions of Yab-Yum (male-female tantric deities such as Heruka Vajrakilaya), hybrid beings with human bodies and animal faces, all of which are associated with Nyingma tantric practices and representations of Guru Padmasambhava subduing demons, giving rise to various protector deities.

Along the walls of the main hall, some carvings are mounted on wooden frames while others are embedded into the walls. They serve both as architectural decoration and as objects of worship for pilgrims circumambulating the temple.

This collection comprises forty to fifty pieces, each generally about 40 x 50 cm. The slabs are thin, smooth, and uniform in both material and carving technique.

Some carvings are embedded in the northern wall of the main hall. According to monastery records, part of the northern section of the hall was dismantled during the Fifth Dalai Lama’s era, so these carvings could not predate that period.

The themes primarily feature portraits of sectarian patriarchs, accounting for over 90% of the total. Each portrait has a small Tibetan inscription in the upper corner, likely naming the figure, while their headgear indicates their sectarian affiliation.

• Bald heads: unidentified sects.
• Laymen, translators, or scholars with hair. Some wear the pandita hat, reserved for great scholars.
• Some wear winter hats lined with fox fur, typically used by high lamas or incarnate lamas, common in both Nyingma and Kagyu schools.
• The Karma Kagyu sect is characterized by the black hat. Dusum Khyenpa, the first Karmapa, was said to wear a black hat, hence the sect was called the Black Hat school. In fact, it was not until the second Karmapa, Karma Pakshi, that the Yuan emperor bestowed the black hat, formally establishing the Black Hat lineage.
• The Gelug sect is represented by yellow hats, tall in shape with long fringes.

The carvings thus reflect depictions of the Karma Kagyu, Nyingma, and Gelug sects — consistent with the sects historically associated with the monastery. Therefore, it is inferred that these carvings represent successive incarnations of the monastery’s lamas.

Cultural Value

Lalung Monastery has a long history and is an important center of Tibetan Buddhism. Over time it has been affiliated with the Karma Kagyu, Gelug, and now the Nyingma school, reflecting its deep religious and historical significance. It has exerted considerable influence in Tibetan history and preserves a rich collection of relics. Moreover, its architectural style is distinctive, blending Tibetan and Han Chinese elements, making it highly valuable for the study of Tibetan architectural art.

Monastic Education at Lhalung Monastery

At present, the monastery has no Khenpo (abbot) or Tulku (incarnate lama). There are 15 monks, most of whom come from Zhari Township. Among them, three are elder monks who take turns serving as the Gegu, responsible for maintaining monastic discipline. In addition, two chant masters lead daily scripture recitation and ritual activities.

To enhance the monks’ knowledge of Buddhist scriptures, in 2013 the monastery established an internal study class. Two chant masters, Dechen Longzhu and Pubu Tsering, take turns teaching, with a rotation every six months.

In the traditional Nyingma system of monastic education, when novices first enter the monastery, they are not divided into classes. All begin by learning the Tibetan alphabet, spelling, and basic sentence formation from their teacher. They are then called Gakaba, meaning “beginners.”

After one to two years, they memorize essential mantras and hymns used in various religious rituals. They then advance to the cultural class, where they study the “five minor sciences” — rhetoric, poetics, prosody, dramaturgy, and astrology — alongside introductory Buddhist teachings. The study period varies but generally lasts five to six years, during which they are considered “preparatory students.”

Around the age of twenty, after receiving novice (śrāmaṇera) ordination, they may enter the monastic college as auditors, known as Gechö. Only after taking full monk (bhikṣu) ordination are they formally admitted as students of the college. Once enrolled, they study both exoteric and esoteric Buddhist scriptures taught by their teachers. Their academic performance is assessed through examinations, and outstanding students may earn the title Rojangpa, equivalent to a doctoral degree.

Study in the monastic college typically lasts at least five years and may extend beyond ten. During this period, in addition to mastering their own coursework, students also serve as teaching assistants, guiding junior monks in their studies.

Upon successfully completing the curriculum and final examinations of the college, a monk becomes eligible to enter the Tantric Training Institute, which is equivalent to an esoteric college.

The course of study there lasts about six years: the first three years focus on initiation rituals, instructions, and guidance in spiritual practice, while the latter three years are devoted to solitary practice in retreat.

Those who achieve outstanding results in spiritual practice may be granted the title Drubpo Lama (“Accomplished Lama”), while those excelling in teaching others may be recognized as Drubpo Donlama (“Lama accomplished in instruction”).

Monks who complete both the scholastic college and the training institute with distinction are awarded the title of “Professor.”

Afterward, they may remain at the monastery to take disciples and teach, or they may be appointed as Khenpo in affiliated monasteries.

For further advancement, they may also travel to study under renowned masters and eminent lamas, thereby attaining greater accomplishments and honors.

Also known as Ewam Monastery (E waM Gonpa) or Yanweng Monastery (Yan weng Gonpa), Chakra Monastery belongs to the Nyingma tradition of Tibetan Buddhism. It was founded by Tse Sa Lama – Sherab Gyatso between approximately 1187 and 1200 CE.

The name of the monastery originates from the phrase “gnam la e dang sa la waM yig tshang ba’i gnas.” Currently, the monastery houses around 90 resident monks and student monks.

It is located in the southern part of Dege County, near the Jinsha River — the natural boundary with the Tibet Autonomous Region — nestled in a mountain hollow close to the summit. It is about 35 kilometers from the county seat of Dege and is accessible by road and connected to electricity.

Chakra Monastery is an important Nyingma monastery in the Kham region and serves as a branch of the renowned Pelyul Monastery located in Baiyu County.

In summer, the area is lush with green grass and blooming flowers, offering breathtaking scenery and a serene environment. It is a sacred site for the practice of Dzogchen and Vajrayana teachings, making it not only a spiritual center for the study of both exoteric and esoteric Buddhism but also a wonderful destination for sightseeing and tourism.

Chakra Legend of the Monastery’s Founding

Over 900 years ago, the Venerable Sherab Gyatso received teachings and engaged in spiritual practice under the guidance of the Venerable Tangpa Deshe, the founder of Kathok Monastery. Through his dedication, Sherab Gyatso attained both “common” and “uncommon” realizations and became one of Tangpa Deshe’s five principal disciples.

Tangpa Deshe once said to Sherab Gyatso:
“Now is the time for you to benefit sentient beings and spread the Dharma. You should go toward the direction of Dege. When you see a Dharma wheel appear in the sky with the syllable ‘E’ at its center, and on the ground an eight-petaled lotus with the syllable ‘waM’ appearing in its heart — and when these two merge together in the sky — that is the place where you are destined to build a monastery and propagate the Dharma.”

After a long and arduous journey, Sherab Gyatso arrived at a place where the surrounding peaks resembled the Eight Auspicious Symbols, the forests were lush, the springs were crystal clear, and birds gathered in harmony. At that moment, the vision described by Tangpa Deshe appeared in the sky.

Recognizing this as the destined site, Sherab Gyatso established Ewam Monastery (Chakra Monastery) there. The location is also believed to be the sacred mountain of the Dharma protector Dangjin Dorje Lingpa.

Dangjin Dorje Lingpa is considered one of the most powerful protectors within the Dzogchen tradition. For generations, the local people have passed down stories of the miraculous power of the protectors associated with Ewam Monastery.

Chakra Development and Lineage

Throughout its history, Ewam Monastery experienced both periods of prosperity and decline. After flourishing for a time, the monastery fell into decline, with the number of monks dwindling. It was during this period that a great figure emerged — Master Dangchin Jangchok. He studied at Palyul Monastery under the great tertön Gotsang Sherab, receiving the complete lineage of Palyul. He then revitalized Ewam Monastery, which from that point onward became an important branch of Palyul Monastery.

Historically, Ewam Monastery had five main assembly halls and was home to over a hundred resident high lamas. Countless accomplished masters emerged from here, including many who achieved the rainbow body. Among them were thirteen renowned masters such as Shiré Gyatso, Onchin Dorje, Zatsa Lama, Chipoma Gyentsen, and Tangpa Jangde.

It is said that every morning, these thirteen great masters would fly across the Jinsha River to practice on a sacred mountain in Tibet, returning to Ewam Monastery in the evening. Since local villagers did not have timekeeping tools at that time, they would wait to see the high lamas fly back before going home to prepare dinner.

The relic stupas of these thirteen great masters were preserved at Ewam Monastery, two of which were corporeal (containing their physical remains). Sadly, all of them were destroyed during the Cultural Revolution in the 1960s.

During that turbulent period, Ewam Monastery suffered extensive damage. Many high lamas were expelled and forced to take refuge in the mountains, where they could only practice the Dharma in secret at home.

Once religious freedom was restored, these high lamas returned to Ewam Monastery. Under the leadership of Pema Jangyong and Khenpo Pani Dorje, they began teaching the Dharma again amidst the ruins, gradually training new monks and rebuilding the monastery.

In 1994, Zewang Rinpoche, at the age of 21, completed his studies at Palyul Monastery. He was recognized by Penor Rinpoche as the reincarnation of Chiwong Tulku. Upon returning to Ewam Monastery, he was enthroned in a ceremony led by Tutsong Rinpoche. Taking charge of the monastery’s restoration, Zewang Rinpoche led the monks and devotees in tremendous efforts to rebuild.

They reconstructed the mountain paths connecting the monastery to surrounding villages, built the main assembly hall and auspicious stupas, crafted new statues, painted thangkas, and established a retreat center. There, monks began undertaking the traditional “three years, three months, and three days” retreat, as well as shorter intensive retreats.

To ensure younger monks received a proper education, Zewang Rinpoche also founded the Ewam Monastic Institute, inviting qualified teachers to provide systematic education for the young monastics.

In daily life, monks at Ewam Monastery gather in the main hall each morning and evening for prayer sessions and also recite scriptures in the protector shrine.

The protector shrine of Ewam Monastery houses deities such as Gambo Mani, Egang Zade, Tangje Lepa, Rehula, Nine Ma, Bobo Dorje Yane, mountain protectors, and wealth deities.

About ten monks are designated to perform daily rituals — in the mornings, they offer fire pujas and chant prayers for the Wealth Deity, Tara, Long Life, and Auspiciousness; in the afternoons, they recite protector prayers. These rituals are dedicated to the peace and prosperity of the nation, favorable weather, and the well-being of all. They also offer blessings to the lay supporters who contributed to rebuilding the monastery, praying for their success, peace, and good fortune in all endeavors.

Bana Gonpa, located in Balang Village, Tagong Township, Kangding, the capital of Garze Tibetan Autonomous Prefecture, was founded in 1540 AD, making it nearly five centuries old.

Bana Gonpa is an ancient monastery belonging to the Nyingma (Red Hat) sect of Tibetan Buddhism. As an important religious site in the Kham region, the monastery holds profound historical and cultural significance and plays a key role in the tradition of Buddhist practice.

Brief

The establishment of Bana Gonpa dates back to the mid-16^th century, giving it nearly 500 years of history. The monastery is built along the mountain, away from the noise of the world, offering a peaceful environment for monks and devotees. As a Nyingma sect monastery, Bana Gonpa holds significant religious influence in the region and has long been dedicated to the promotion of Buddhist teachings, the education of monks, and the preservation of Tibetan Buddhist culture.

Geographical Location and Environment

Bana Gonpa is located northwest of Kangding, approximately 123 kilometers from the urban area, nestled among the mountains of Tagong Township.

Due to its location in the high mountains, the transportation conditions are quite difficult, with only one rural road connecting it to the outside world, allowing it to maintain an extraordinarily pristine atmosphere for spiritual practice.

The living facilities in the monastery are simple, and the monks continue to follow the traditional Tibetan way of life, which remains pure and authentic.

Bana Gonpa is situated in Balang Village, a typical plateau area in Kangding, surrounded by snow-capped mountains and vast grasslands. The scenery is majestic and untouched.

This isolated environment imparts a unique sense of tranquility and mystery to Bana Gonpa, making it an ideal place for practitioners to focus on their spiritual journeys.

The natural surroundings not only enhance the spiritual atmosphere of the monastery but also make Bana Gonpa a hidden cultural treasure.

However, due to the limited contact with the outside world, the monastery has preserved its traditional appearance, while its recognition in modern society remains limited.

Religion and Culture

The Nyingma sect is one of the oldest schools of Tibetan Buddhism, renowned for its oral transmission of “terma” (hidden treasures) and “mind transmission” teachings.

As a Nyingma monastery, Bana Gonpa upholds the sect’s spiritual traditions, primarily practicing Dzogchen (“The Great Perfection“), which emphasizes direct realization of the mind’s nature and the attainment of enlightenment within this lifetime.

The monks of Bana Gonpa continue this ancient religious tradition through scripture recitation, meditation, and tantric rituals.

The monastery hosts resident monks engaged in Buddhist studies year-round and regularly organizes various religious ceremonies, including pujas, prayer rituals, and debate sessions.

Additionally, Bana Gonpa preserves a vast collection of precious Buddhist scriptures, thangkas, and statues, showcasing the distinct religious art of the Nyingma tradition.

Pilgrimage and Travel Experience

Due to its remote location and difficult access, Bana Gonpa has remained largely untouched by outside influences. However, devoted pilgrims still undertake long journeys to visit this sacred site.

Visitors to the monastery can admire its architectural style, which reflects the unique characteristics of the Nyingma school, including traditional assembly halls, stupas, and shrine rooms dedicated to revered deities.

Moreover, travelers have the opportunity to immerse themselves in Tibetan Buddhist practices, experience the serene monastic lifestyle, and take in the breathtaking highland scenery surrounding the monastery.

Bana Gonpa is more than just an ancient Tibetan Buddhist monastery—it is a sanctuary of spiritual retreat, carrying centuries of religious faith and cultural heritage. Hidden in the vast landscapes of Kham, it remains a radiant yet secluded gem of Tibetan Buddhism.

Dandalun Temple, a historically significant monastery belonging to the Nyingma school (Red Sect) of Tibetan Buddhism, is located in Xisuo Village, Barkham City, Aba Tibetan and Qiang Autonomous Prefecture, Sichuan Province, approximately 16 kilometers from the city center of Barkham.

With over 600 years of history, this temple once served as the family monastery of the “Zhuokeji Tusi (local chieftain)” and played a vital religious and social role during the era of “Tusi” governance in the region.

Historical Background

The Nyingma school is the oldest sect of Tibetan Buddhism, emphasizing esoteric practices and the tradition of “terma” (hidden treasures). The establishment of Dandalun Temple, affiliated with this sect, dates back to the Ming Dynasty. At that time, the local Tusi, a devout follower of Tibetan Buddhism, constructed the family monastery within his domain to enshrine Buddhist statues, conduct religious rituals, and pray for the prosperity of his clan.

Under the patronage of the Zhuokeji Tusi, the temple flourished and became a symbol of the integration of local politics and religion. During the height of the Tusi system, Dandalun Temple was not only a spiritual center for the ruling elite but also drew pilgrims, merchants, and artisans, evolving into a religious hub with broad social influence.

Architectural and Artistic Features

Though modest in scale, Dandalun Temple boasts an elegant architectural style. Built against a hillside, it exemplifies the traditional layout of Tibetan monasteries. Inside, the temple houses statues of Shakyamuni Buddha, Guru Padmasambhava, and Four-Armed Avalokiteshvara, all crafted with solemn and dignified forms that reflect the distinctive religious aesthetics of the Nyingma school.

The temple’s most breathtaking feature is its murals. These vividly colored and fluidly drawn artworks depict Buddhist sutra transformation stories, esoteric practice imagery, and protector deities. With lively character portrayals, they bring to life the rich mythological world and religious narratives of Tibetan Buddhism. These murals are not only of exceptional artistic quality but also exceedingly rare across the Tibetan region, possessing immense artistic and cultural value.

Current Status and Religious Activities

Over the course of history, the role of Dandalun Temple has evolved. Although the Tusi system has long been abolished, the temple remains a vital place of worship for the local community and now serves as the heart of daily religious activities for the residents of Xisuo Village.

Villagers gather here for Buddhist ceremonies to pray for blessings and avert misfortune. The temple regularly hosts dharma assemblies and organizes grand celebrations during major Buddhist festivals such as the Tibetan New Year and Saga Dawa. Monks and devotees come together to recite scriptures and perform rituals, preserving the traditions of the Nyingma school.

The temple continues to attract pilgrims from surrounding areas, particularly Nyingma practitioners and scholars who come to study Buddhist teachings and participate in dharma gatherings. This ensures that Dandalun Temple maintains its unique standing within the Nyingma lineage.

Cultural Significance

From its origins as a Tusi family monastery to its present role as a center of faith for villagers, Dandalun Temple is not only a sacred religious site but also a cultural heritage site rich with historical significance.

Its long history, precious murals, and deep-rooted spiritual traditions make it an important venue for studying Tibetan Buddhism, the Tusi system, and Tibetan art.

With the rise of tourism, the cultural value of Dandalun Temple has gained increasing attention from the outside world. Its historical importance and the uniqueness of its mural art have begun to draw cultural researchers and travelers. For those passionate about Tibetan culture and Buddhist art, this ancient, though small-scale, monastery is undoubtedly a destination worth exploring.

Dandalun Temple is not only one of the significant monasteries in the Barkham region but also a vessel for the faith and cultural memory of the local people. Amid the progress of modern society, it continues to serve as a vital source of spiritual solace and cultural preservation.

Camla Monastery, also known as Gyangla Monastery, is a Nyingma Pa monastery of Tibetan Buddhism, and with rich in history and cultural significance.

The Tibetan name “Gyangla” means “Goddess,” a name that not only imbues the monastery with a mystical and spiritual aura but also reflects Tibetan Buddhism’s deep reverence for female deities.

Located approximately 10 kilometers west of Luhuo County in Garzê Tibetan Autonomous Prefecture, Sichuan Province, the monastery sits on the mountainside west of Gyangla Village in Yade Township.

Built along the mountain slope, the monastery is surrounded by towering peaks, exuding an air of tranquility and sanctity. The surrounding natural landscape is breathtaking, with distinct seasonal scenery, making Camla Monastery not only a sacred site for devotees but also an attraction for visitors and pilgrims.

Camla Monastery belongs to the Nyingma school of Tibetan Buddhism and is part of the lineage of the renowned Katok Monastery in Baiyu County. It serves as an important continuation and manifestation of this tradition in the region.

The monastery’s origins can be traced back to the 1770s, when it was founded by the eminent Nyingma master, Gönchok Senge.

As a highly influential Buddhist master, Gönchok Senge established the monastery through his wisdom and spiritual practice, laying a foundation for the religious and cultural development of the area.

The monastery houses a main prayer hall, Buddhist shrines, and other religious facilities, enshrining important Nyingma sacred objects and statues. Monks engage in their daily practice and recitations within its halls.

Since its founding, Camla Monastery has been a key spiritual center for the Nyingma tradition in Luhuo County, carrying forward the Katok lineage’s teachings and meditative practices.

The monastery’s location on the mountainside reflects the traditional Tibetan Buddhist architectural principle of building temples in harmony with nature. Its setting blends seamlessly with the surrounding landscape, emanating a sense of serenity and solemnity.

Geographically, Camla Monastery is relatively close to Luhuo County, making it accessible and convenient for visitors. This accessibility has also allowed it to serve as a religious and spiritual center for the surrounding villages.

The monastery’s followers are primarily local villagers who have maintained a deep connection with it through generations of devotion to Tibetan Buddhism.

Each year, Camla Monastery hosts various religious ceremonies, including pujas and blessing rituals. During major religious festivals, villagers dressed in traditional Tibetan attire gather from all directions to participate in these sacred rituals, listen to teachings, and seek blessings. These gatherings reinforce the monastery’s role as a cultural and spiritual symbol in the region.

As a Nyingma monastery, Camla Monastery upholds the tradition’s emphasis on esoteric teachings and oral transmission. Its monks safeguard the ancient Buddhist practices through generations of teachings and rituals.

Having endured centuries of change, Camla Monastery is not only a place of worship but also a witness to the region’s rich cultural and historical heritage.

It embodies the unwavering faith of the Tibetan people and reflects the profound cultural depth of the Luhuo region.

Today, Camla Monastery continues to stand quietly on the mountainside of Gyangla Village, attracting those who seek to explore the mysteries of Tibetan Buddhism and serving as an undeniable spiritual landmark in Luhuo County.

Muya Monastery is located in the Geri Ma Village of Tagong Town, the entire village and monastery are nestled at the foot of the Yala Snow Mountain, with abundant cattle and sheep, offering a picturesque and deeply imbued Tibetan cultural atmosphere.

It is an important temple of the Nyingma sect of Tibetan Buddhism.

The name “Muya” represents the ancient and historical Tibetan region, holding significant importance in both the Tubo Kingdom history and the “Epic of King Gesar.” The old translation for “Muya” was “Mi Yao.” Today, it serves as both the name of an ancient tribe and a regional designation.

This is perfectly exemplified in the Geri Ma Village. Here, the people are simple, tourists are few, and there is almost no commercialization. The few visitors that do come are quiet and mainly take photographs. The monks in the monastery move through the village seemingly unaffected by the gaze of outsiders.

Muya monastery of Tagong is divided into a complex of buildings including the Buddhist Institute, Lama Temple, Jomu Temple, and Tibetan Hospital. In the village, one can see the Jomu Temple and other buildings, while the main monastery building is situated on the mountain behind the village, offering a view of the Yala Snow Mountain.

The walls of the monastery are adorned with numerous plaques inscribed with the six-syllable mantra, creating a unique and densely packed visual spectacle. Below the plaques are golden prayer wheels, which are almost always being spun by local Tibetans and monks.

Looking out from Muya Monastery towards Geri Ma Village, the houses are more scattered and colorful. In front of the monastery, there is a huge Mani stone Piles, consisting of millions of stacked Mani stones.

The Mani pile is a unique form of Tibetan culture and a manifestation of the Tibetan people’s devotion to Buddhism. The characters and patterns inscribed on the Mani stones are derived from the six-syllable mantra found in Buddhist scriptures, serving as sacred objects for devout Buddhists.

Kunu Gonpa, also known as “Kunu Yontan Rinchen Phelgya Ling,” belongs to the Nyingma sect of Tibetan Buddhism.

The monastery follows the teachings and practice traditions of the Nyingma school. It emphasizes the practice of Dzogchen, the transmission of esoteric teachings, and the culture of terma (hidden treasures).

It was established around 1700 AD and is located in Chaya Village, Seka Township, Dawu (also “Tawu” or “Daofu”) County, approximately 85 kilometers away from the county town, and with altitude around 4700 meters above sea level on the south side of the top of the mountain. The monastery is accessible by road but does not have electricity.

In 1983, it was approved for opening by the People’s Government of Tawu (Daofu) County, Garze Tibetan Autonomous Prefecture.

In August 1996, it was officially registered in accordance with the “Regulations on the Management of Religious Activity Sites”.

Sangdak Monastery was built in 1782 AD and belongs to the Nyingma school of Tibetan Buddhism.

The monastery is situated in Yasuo Village, Tongxiao Township, Xinlong County, approximately 58 kilometers from the county seat. It is accessible by road and has electricity.

Brief

Located in Tongxiao Township, Xinlong County, Garzê Tibetan Autonomous Prefecture, Sichuan Province, the monastery is a branch of Katok Monastery’s lineage.

Later, the great rainbow body achievement master, Pema Dundul of Xinlong Garong Monastery (Kalzang Monastery), personally restored the monastery. He bestowed it with a pair of terma “conch shells” and again named it “Songao Sangdak Duga Choling,” meaning “Secret Mantra White Conch Meditation Forest,” commonly referred to as “Sangdak Monastery.” The monastery has a history of over 300 years.

Currently, the monastery is home to more than 70 monks.

Religious Ceremonies

• Summer: Guru Rinpoche’s Birthday Puja
• Winter: Subjugation Ritual (Dramatic Dharma Protector Ceremony)
• Vajrasattva Group Practice of One Hundred Million Recitations (lasting approximately 40 days)
• Tsok Offering Puja & Great Fire Puja for Liberation through Hearing (lasting approximately 30 days)