A Survey of Bonpo Monasteries and Temples in Tibet and the Himalaya

A Survey of Bonpo Monasteries and Temples

in Tibet and the Himalaya

by Dondrup Lhagyal, Phuntso Tsering Sharyul, Tsering Thar, Charles Ramble and Marietta Kind

Edited by Samten G. Karmay and Yasuhiko Nagano

THL ID: T5740, isbn: 4901906100 (pbk.), oclc: 52453594

Original Print Publisher:National Museum of Ethnology

Digital Reprint Publisher:Tibetan & Himalayan Library

Reproduced with permission from the authors

under the THL Digital Text License.

Preface

by Yasuhiko Nagano

This volume contains the results of our field research concerning Bonpo monasteries,

hermitages and people in Tibet and the Himalayas, supported by the Ministry of

Education, Japan.

Bon is one of the pre-Buddhist religions in Tibet. By the term 'pre-Buddhist' here I

mean that it existed in Tibet before Buddhism was imported into the area and that it

has survived till the present time. Although various definitions of Bon have been

proposed, it could be properly said that, in Bonpo culture, we perceive something

essential or basic, that has pervaded Tibetan culture from ancient times to the

present day. Bon is therefore an important cultural substratum in Tibet.

Unfortunately, however, the study of Bon culture has lagged far behind that of

Buddhism. This tendency is salient all over the world, especially in Japan. To

improve this situation, a Bon culture research project was launched in 1996 with

funding for joint research from the National Museum of Ethnology, Japan, and a

subsidy from the Ministry of Education for overseas survey. Most of these funds were

allocated to the development of the groundwork for research, to the field survey of

the actual conditions of Bon culture, to the interim symposium and to publication of

our fruits.

The development of groundwork for research includes Bonpo Canon (Kangyur and Katen

texts, rare texts which are not included in Kangyur nor in Katen), iconographical

materials, F. W. Thomas' research notes on Zhangzhung language kept in the British

Library, and so on. An interdisciplinary symposium was held in the summer of 1999 at

the National Museum of Ethnology, Osaka, and leading scholars from wide range of

fields attended it presenting papers on various topics related to Bon religion. Those

who participated in doing fieldwork for the research project were also invited to

attend the symposium so that they could present their findings. Most of the papers

read at the symposium were published in 2000. It is my hope that the publication of

papers has set a new standard in the study of Bon.

The results of field survey of the actual conditions of Bon culture are presented in

this volume. The concrete and detailed descriptions of the Bonpo monasteries and

people, based on extensive fieldwork, have never appeared since the beginning of

Tibetology, and it is my belief that this publication will prove to be a significant

milestone for future studies of Tibetan culture.

In the autumn of 1995, Dr. Samten G. Karmay and I discussed together concerning how

to carry out a field research into the Bon religious establishments and drew up a

questionnaire carefully. That framework is described in Dr. Samten Karmay's

"Introduction". Needless to say, the history and present conditions of monasteries,

temples and hermitages are included. The framework also includes the exact location

of each monastery and its economic states as well as relationship to local society.

Many of monasteries involved in fact do not appear on maps and, even if they do, we

often find discrepancy between actual location and their names. We wished, therefore,

to locate the places by GPS measurement. Actual economic states of monastery and its

ties with locality and/or with lay world have keenly interested scholars, but these

matters are extremely difficult for non-Bonpos to approach.

Four authors spent a lot of time and exerted themselves both academically and

physically in doing fieldwork on each monastery. Many of monasteries are not easily

reachable because of poor transportation; others are not constantly occupied by

anyone and the authors had to make several trips to complete their fieldwork and to

get information. Almost all the areas have been covered, but particular parts of the

southeastern TAR are left unstudied.

The field survey of actual conditions of Bon culture was conducted in TAR, Tibetan

areas in China, India and Nepal. Thanks to the positive support of China Center for

Tibetan Studies, Beijing, Tibet Academy of Social Sciences, Lhasa, and Triten

Norbutse Bonpo Educational Centre, Kathmandu, many valuable descriptions were

collected, which were previously unknown to scholars. Without their generous

consideration, this volume would never have seen the light of day.

After several rounds of editing, the descriptions included in this volume have come

to be of great use for students of Tibetan culture.

I would like to offer my deepest gratitude to the Ministry of Education, Japan and

the National Museum of Ethnology, my present working place, for their continued

support of this project.

The following is a list of publications issued or soon to be issued under the same

series as this volume (Senri Ethnological Reports):

Bon Studies 1
Mandalas of the Bon Religion
Editors: Tenzin Namdak,
Musashi Tachikawa and Yasuhiko Nagano

Bon Studies 2
New Horizons in Bon Studies
Editors:Samten G. Karmay
and Yasuhiko Nagano

Bon Studies 3
A New Research on Zhangzhung and Related Himalayan
Languages
Editors: Yasuhiko Nagano and Randy LaPolla

Bon Studies 4
A Catalogue of the New Collection of Bonpo Katen
Texts
Editors: Samten G. Karmay and Yasuhiko Nagano

Bon Studies 5
A Catalogue of the New Collection of Bonpo Katen Texts ---
Indices
Editors: Samten G. Karmay and Yasuhiko Nagano

[Revised version of Bon Studies 4 and 5 is available in the shape of
CD-ROM.]

Bon Studies 6
The Call of the Blue Cuckoo
Editors: Samten G. Karmay
and Yasuhiko Nagano

Bon Studies 7
The present volume

Bon Studies 8
A Catalogue of the Bonpo Kangyur (tentative title)

Editors:Per Kvaerne, Dan Martin, Namgyal Nyima, Tsering Thar, Dondrup
Lhagyal, Tseyang Changgnoba, Donatella Rossi and Yasuhiko Nagano

Bon Studies 9
Khyungpo Collection of Bonpo Thangkas (tentative title)

Editors:Musashi Tachikawa, Per Kvaerne, Tenzin Namdak and Yasuhiko
Nagano

Bon Studies 10
A Research Notes of the Zhangzhung Language (tentative
title)
Author: F. W. Thomas
Editors: Tsuguhito Takeuchi, B. Quessel
and Yasuhiko Nagano

Bon Studies 11
Amdo Rebkong Collection of Bonpo Thangkas (tentative
title)
Editors: Alag Bongya, Musashi Tachikawa and Yasuhiko Nagano

It should also be noted that Saujanya Publication, Delhi, generously offered a plan

of reprint and the publisher has already reprinted Bon Studies 1. Since this series

is governmental publication and its circulation is rather limited, this offer seems

very helpful to accelerate Bon studies.

Finally, let me express my heartfelt appreciation to Dr. Samten G. Karmay, who has

consistently been encouraging me in Bon studies and cooperating as a general editor,

and to Mrs. Satoko Suzuki for her practical help.

Introduction

– Samten G. Karmay

This volume is concerned with a general survey of monasteries, temples, hermitages of

the Bon religion, known as gYung drung Bon, that have survived or recently been

rebuilt in Tibet, Tibetan inhabited regions in China proper as well as the Himalayan

regions.

The monastic system in the Bon tradition has a long history. It goes back at least to

the eleventh century. However, Bon tradition itself traces it back to a period beyond

the eleventh century, but this claim remains to be proved.

Although the monasticism of the Bon tradition owns its inspiration to Buddhism, the

Bonpo already had established it when the Buddhists began to re-establish their

monasteries in the eleventh century. This begins with the six Buddhist monks who

returned to Central Tibet from Amdo where they were ordained by Bla chen dGe ba gsal

(891-975) according to the Deb ther sngon po by 'Gos Lo tsa ba gZhon nu dpal

(1392-1481).

In the case of the Bon tradition it started with the disciples of gShen chen Klu

dga’. Bonpo chronology ascribes this master to 996-1035. He is also thought to be

contemporary with Lo tsa ba Rin chen bzang po (958-1055). The disciples of gShen chen

Klu dga’ established various religious centers, such as temples, hermitages and

monasteries.

One of the disciples of this master, Bru chen Nam mkha’ g-yung drung, is credited

with founding a temple in 1072 near the estate of his own family called Bru, a few

kilometers to the east of Shigatse and north of the gTsang po river, Central Tibet.

It soon developed into a monastery called gYas ru dBen sa kha. The monastery was

mainly maintained by the family by providing its abbots. While one brother ensured

the line of the family, another would devote himself to religious life and often

became the abbot of the monastery. In such an establishment, the monastery is usually

considered as belonging to the family as the term dgon bdag, the ‘owner of the

monastery” indicates. The ownership always remained the same even when the abbot was

not a member of the family.

dBen sa kha came to be considered as the primary source of the monastic tradition

among the Bonpo until the fourteenth century. It was an important centre of learning

and produced a number of noted writers. Their works became classics for monastic

learning in later centuries. The monastery, however, was destroyed by a flood in

1386. With the disappearance of this monastery a period of monastic culture of the

Bon tradition came to an end.

A new era began with the foundation of two monasteries also in Central Tibet. These

will be briefly described here as they had a tremendous influence over other monastic

establishments that are surveyed by the four authors in this volume.

One of the monks of dBen sa kha Monastery just referred to was Shes rab rgyal mtshan.

He was the head of the one of the colleges of the monastery, but he was absent from

the monastery when it was washed away by a flood. He was on a visit to his mother in

rGyal rong, eastern Tibet.

On the way back to Central Tibet, news of the flood reached him when he was in Dar

rtse mdo. Discouraged, he withdrew himself into a retreat, but there he received good

signs that encouraged him to resume his journey on foot back to Central Tibet. He is

said to have found various objects in the ruins such as books and musical instruments

that belonged to the destroyed monastery. With these objects, taken as an auspicious

sign, he founded a monastery on the southern slope of Mount sMan ri in 1405. The

monastery was called bKra shis sman ri (No.1). It is located in a rather secluded

place, up the same valley where dBen sa kha Monastery was located.

With the help of his disciple Rin chen rgyal mtshan, a whole system in accordance

with the Bru tradition of dBen sa kha Monastery was re-established with a strong

emphasis on the need for abstention from alcoholic drink and the observance of

celibacy as the principal guideline of the monastic discipline. These rules are laid

out in the bca’ yig, the monastic code and it was read out to the assembly in a

solemn ceremony by the disciplinarian once a year. The discipline of the new

monastery thus became the model for most Bonpo monasteries in later centuries. It was

hard to stick to the rules set out in the bca’ yig of sMan ri Monastery, but it

became an established tradition and most monasteries that were founded later were

expected to follow its tradition.

However, there were other monasteries which practised different ritual traditions

such as the gShen lugs, the “Tradition of gShen” or Zhu lugs, the “Tradition of Zhu”,

but all were expected to follow the same monastic discipline.

The Bonpo were often characterized as being lovers of women and wine (chang nag la

dga’ ba) by the Buddhists, especially the dGe lugs monastics. In fact, in certain

places the members of a monastery or temple were of what one calls ser khyim, that is

a kind of “semi-monk” who observes only a few out of the many monastic vows. They

usually spent a certain amount of time in the year in the monastery and the rest of

the time at home in the village helping do household work. The ser khyim were not

necessarily married men nor sngags pa.

The founder of sMan ri Monastery bears the title mNyam med, the “Incomparable One”,

but in the colophons of books he wrote he describes himself as gShen gyi drang srong,

the “monk who follows the gShen”, i.e. gShen rab Mi bo. Amongst his writings there is

a detailed commentary of the ’Dul ba kun btus. It is entitled ’Dul ’grel ’phrul gyi

sgron me. The ’Dul ba kun btus (Kvaerne 1974: T. 7) is a classic text devoted to the

monastic discipline composed in verse by Me ston Shes rab ’od zer (1058-1132). It is

these two works that serve as the textual basis of Bonpo monasticism.

sMan ri Monastery remained small and modest in its development as its founder had

wished. Before he died, he appointed his disciple Rin chen rgyal mtshan as the abbot

of the monastery. Thus Rin chen rgyal mtshan bears the title rGyal tshab, the

“Apostle”. However, the successors of Rin chen rgyal mtshan were elected by secret

lot from among the qualified monks. There were thirty-two abbots spanning over five

hundred and sixty years till around 1966. Its uneasy access did not help it become a

great centre, but it was highly esteemed for its strict practice of monastic rules.

Per Kvaerne (1970) was the first Western scholar to devote an article to the

administration of this monastery. The Monastery was plundered and finally totally

destroyed during the Cultural Revolution, 1966-1976. As of 2002, it still has not

been rebuilt.

gYung drung gling Monastery (No.2) was the second in importance to sMan ri Monastery

in Central Tibet. It was founded by sNang ston Zla ba rgyal mtshan (b.1796) of Amdo

origin in 1834. Although the monastery was a relatively recent establishment in

comparison with sMan ri, it became more prosperous and influential particularly in

north-eastern Tibet. The monastery is located on a small plateau at the foot of Mount

’O lha rGyal bzang to the north of the gTsang po river facing the sTag gru kha ferry.

It is on the axis of routes leading to Lhasa, Shigatse, Gyantse and Byang thang, the

northern plateau. This explains in part the monastery’s rapid development. For this

strategic reason, the monastery was used as the base of a large People’s Liberation

Army garrison in the area during the Cultural Revolution. It therefore remained

intact till the very last days of the revolution. At the beginning of 1980s,

permission was given with funding to rebuild it, but it remains largely symbolic and

the temples that have been rebuilt were totally empty when I visited them in

1997.

Persecution and destruction

The history of Bon monasteries is of a history of either sectarian persecution or

wanton destruction by a foreign invader. The Bonpo religious establishments never

had any political ambition and consequently there is no record of their holding

any position that had a political significance. This might explain in part why the

Bon religion and its monastic tradition somehow survived through the centuries in

Tibet in spite of the Bon religion being a non-Buddhist creed among the 80%

Buddhist population in Central Tibet.

From the eleventh to the fourteenth centuries, no record of general persecution is

found apart from a few disputes between two individuals or two religious

communities. On the contrary, there are a number of examples of showing good will

towards one another. Even after the fourteenth century, a certain number of Bonpo

monks of sMan ri Monastery went to study philosophy at Sa skya pa monasteries till

gYung drung gling Monastery managed to establish its own mtshan hyid studies in

the eighteenth century.

In the seventeenth century, Tibet was seething with religio-politcal conflicts.

The rise to political power of the Fifth Dalai Lama (1617-1682) in 1642 calmed

down the turmoil in the country. His reign was marked by a remarkable period of

peace and tolerance. In 1664, the Fifth Dalai Lama issued a decree appointing sDe

srid Sangs rgyas rgya mtsho (1658-1705) as the Regent of Tibet and in the decree

the Fifth Dalai Lama recognised Bon as one of Tibet’s official religions

(Richardson 1998: 441). This tradition was belatedly revived by the Fourteenth

Dalai Lama in India only at the beginning of 1980s. There was therefore no notable

persecution during the reign of the Fifth Dalai Lama. On the contrary, the fact

that he was deeply interested in the Bon religion is proved by the abundant

references to Bon in his autobiography, the Dukula’i gos bzang.

The Regent gives a list of monasteries that were founded by the Fifth Dalai Lama.

Amongst these is Sog Tsan dan dgon which he mentions rather obliquely saying that

it was originally Karma bka’ brgyud pa, but no mention is made regarding whether

it had any connection with Bon (Vaidurya ser po, p.405). However, according to the

Nag chu sa khul gyi dgon sde khag gi lo rgyus (p.351), in 1640, during the

military campaign of Gushri Khan in Khams, a number of Bonpo and bKa’ brgyud pa

monasteries suffered destruction. Later in 1668, the Fifth Dalai Lama ordered a

dGe lugs pa monastery to be built for the people of the Sog district, east of Nag

chu kha, as compensation for the large Bonpo monastery called Sog gYung drung

gling, four small bKa’ brgyud pa monasteries and one small convent called Tsan dan

dgon that had been destroyed by the Gushri Khan’s troops. The new dGe lugs pa

monastery was called Sog dGa’ ldan ’phel rgyas gling, but it was normally known as

Sog Tsan dan dgon which, however, was not built on the ruins of Sog gYung drung

gling as the Bonpo often imply.

However, the Regent seems to have forgotten the very tolerant religious policy

that his master maintained throughout his reign. In 1686 under his order, all the

Bon religious establishments in the Ser tsha district in Khyung po, Khams,

converted to dGe lugs pa. Four dGe lugs pa monasteries were then founded for the

Ser tsha people in four different places: dGa’ ldan bkra shis gling in ’Bro

rdzong; dGa’ ldan thar ’dod gling in Ga ngal; dGa’ ldan skabs gsum gling in Ri

dmar and dGa’ ldan dpal ’byor gling in Phu dmar. A Lama from Rong po dGa’ ldan rab

brtan dgon founded by the Fifth Dalai Lama in 1668, was appointed to be in charge

of the new monasteries (Vaidurya ser po, p. 459). Rong po dGa’ ldan rab brtan dgon

is usually known as Rong po Rab brtan dgon. Rong po is a place in the Sog

district. The Regent does not mention the names of the Bon religious

establishments that he had converted and I have seen no other records mentioning

them. It is not clear why the Regent had implemented such a drastic policy of

religious conversion by force in this particular place. There were so many other

places in the same region where the Bon religion was followed, but no similar

action seems to have been taken.

He states: “in Khyung po gSer tsha people believe strongly in Bon (khyung po gser

tsha khul du bon lugs la dad ’dun che ba..) and if the gYung drung Bon religion is

practised properly,... (citation of a sutra) one cannot stop them, but during the

day the practitioners stay in monasteries. There they fight over the offerings

that were made by the faithful just like vultures over corpses. During the night

they go to villages and sleep with women. So what they do is very serious

sin...(citation of texts). Thinking for the benefit of myself and them, - since

they are Bonpo just in name, in reality they behave like laymen - , I had them

converted to dGe lugs pa” (Vaidurya ser po, p. 459).

It is hard to believe that such was the real reason for which the Regent caused

the people of gSer tsha to change their faith. It seems that he was not against

the religion itself as such, but rather against the gSer tsha people who probably

resisted the policies of his dGe lugs pa dominated government in the area.

Whatever it may be, this had set a precedent of forced conversion of monasteries

belonging not only to the Bon tradition but also to other Buddhist orders. Each

time there was a forced conversion the name of the new dGe lugs pa monastery began

with the word dga’ ldan or dge ldan following the example of the names of the new

monasteries founded by the Fifth Dalai Lama.

Apart from the method of forced conversion, other strategies were used to gain a

foothold among a people whose religious tradition was not dGe lugs pa. This

consisted of recognizing a child as a reincarnation in a non-dGe lugs pa family.

That was what happened to the Bru family which was very prestigious and a strong

bastion of Bon as mentioned earlier. The family seat was located to the north of

gTsang po and a few kilometers to the east of Shigatse. It was the Fifth Dalai

Lama, who in order to institute the reincarnation series of Panchen Lamas, chose a

child of the Bru family as the reincarnation of his spiritual master Panchen Blo

bzang chos rgyan (1567-1662). The child became the Panchen Blo bzang ye shes

(1663-1737), but the Fifth Dalai Lama made sure that the family continued to

adhere to its own religion. However, another Panchen Lama, bsTan pa’i dbang phyug

(1854-1882) was born again in the family. This time, it was the end of the

family’s own religion. Its seat became known as ’Khrungs gzhi, the “Base of

births” and was made as an estate of bKra shis lhun po Monastery.

Another underhand method was used for enriching one’s own establishments. In the

nineteenth century, it was the intervention by bKra shis lhun po Monastery in a

dispute between two branches of the gShen family located in the Dar lding village,

a few kilometers to the west of Shigatse. The intervention resulted in properties

of one of the two families being confiscated and givin to a dGe lugs pa monastery

nearby (Dondrup Lhagyal, 2000: 444). These are just a few examples of

religio-political persecution of a sort under the domination of the dGe lugs pa

government. The Bonpo themselves unfortunately have rarely committed these invents

to writing.

However, the tendency for non-dGe lugs pa religious orders to come under

persecution was further intensified due to two developments: foreign interference

in the internal affairs of Tibet and the gaining of the upper hand by an ultra

fundamentalist section among the dGe lugs pa monasteries and in government

clerical circles.

Foreign interference

At the beginning of the seventeenth century, the Jungar tribes of the Ili district

in western Mongolia began to expand their empire. When they became a threat to the

Manchu rule over China, the emperor Kangxi had to appeal to the Fifth Dalai Lama

(1617-1682) to exert his influence over them since they were of recent conversion

to the dGe lugs pa school. Tibetan authorities in Lhasa maintained good relations

with them. However, after the death of the Fifth Dalai Lama, the Manchus began to

have political interests in Tibet. sDe srid Sangs rgyas rgya mtsho was therefore

in collusion with the Jungars in a design to outdo the policies of the Emperor

Kangxi concerning Tibet. In 1717, they accordingly began to make incursions into

Tibet intended partly to forestall any aggression from the Manchus and on the

pretext of defending dGe lugs pa interests. As their hordes made their way into

Tibet, they attacked Bonpo monasteries that they found in their way, looting,

burning and murdering monks. As a people of recent conversion, they seem to have

had the conviction that they should ransack other religious establishments in

Tibet that were non-dGe lugs pa, such as those of the rNying ma pa and Bonpo. The

rNying ma pa suffered particularly at their hands in Central Tibet as they

executed several eminent rNying ma pa masters, like Lochen Dharmasri (1654-1717)

amongst others, for no valid reasons. Many a Bonpo establishment, such as gShen

Dar lding, had experienced the plunder of the Jungars. From the accounts of

Phuntso Tsering, it is clear that they pillaged and destroyed at least six Bonpo

monasteries (Nos. 15, 19, 22, 54, 27, 34). The Jungars were finally expelled by

the Tibetans with the help of the Manchu army.

Sectarian persecution

The dGe lugs pa government in Tibet had a powerful supporter. Since 1720 till 1911

the Manchu influence over Tibet was firmly established and the dGe lugs pa saw

this foreign power as their cherished patron which it was. At the same time, a

certain segment among the dGe lugs pa began to claim that they were the upholders

of the dGe lugs pa teachings as being the most authentic ones as taught by the

Buddha. This of course implied that other Buddhist schools in Tibet and not to

mention the Bonpo held false views. The movement came often to be closely

associated with the Shugs ldan cult. The deity’s antipathy to non-dGe lugs pa

teachings is all the more the object of praise in the ritual texts devoted to this

deity.

Amongst other places I should mention here are two areas where this particular

movement was very active and where conflicts between the Bonpo and the dGe lugs pa

establishments were particularly fierce. The Sog district contained two important

dGe lugs pa monasteries, Sog Tsan dan dgon and Rong po Rab brtan dgon as referred

to earlier. It was in this area that Pha bong kha ba bDe chen snying po

(1878-1941) of Se ra Monastery was active early the twentieth century. It was he

who revived the cult of Shugs ldan in spite of opposition to it by the Thirteenth

Dalai Lama. In an forthcoming article I have dealt in some detail with his

activities in this area and the revolt of the so-called “Thirty-nine Tribes of

Hor” of Bonpo obedience against the Tibetan government.

The other place, where the relations between the two faiths were similarly

strained, was Gro mo (Chumbi Valley) in southern Tibet. Around 1897 the most

active dGe lugs pa master in this area was Ngag dbang skal bzang, also of Se ra

Monastery. He was commonly known as Gro mo dGe bshes Rinpoche and was a disciple

and friend of Pha bong kha ba bDe chen snying po. The cult of Shugs ldan which he

set up in this place was based in Dung dkar Monastery. The Bonpo monastery in Gro

mo known as Pus mo sgang (No.8) had a perpetual struggle with Dung dkar for its

existence. The conflict between the two monasteries had inspired the composition

of a four-line praise to the deity in the propitiatory text by Pha bong kha ba bDe

chen snying po as follows:

“In the barbarous land where the bad tradition of gShen rab is upheld,

You made flourish the good path that is complete and faultless

With your rapid action of four kinds and many other omens,

I praise you who are the guide of living beings!”

(gshen rabs(rab) lugs ngan ’dzin pa’i mtha’ ’khob tu/

las bzhi’i rtags mtshan rno myur du ma yis/

tshang la ma nor lam bzang rgyas mdzad pa’i/

skye rgu’i ’dren par gyur pa khyod la bstod/).

In 1967 Yongs ’dzin Khri byang Blo bzang ye shes, the late tutor of the Fourteenth

Dalai Lama, wrote a commentary on the propitiatory eulogy to the deity just quoted

entitled rGyal chen bstod ’grel (folio 138b). In this work he explains that the

phrase “barbarous land” refers to Gro mo and thanks to the “four actions of the

deity” the dGe lugs pa tradition was firmly established there. The region was

mainly inhabited by a Bonpo population until the dGe lugs pa penetrated there only

in the nineteenth century. Dung dkar Monastery was tacitly supported by the

Tibetan government in its hostility, but Pus mo sgang seemed to have miraculously

survived till the days of the Cultural Revolution.

However, there is yet another region, rGyal rong where relations between the two

faiths were in constant struggle. The exact date of the Buddhist penetration there

is not known. Vairocana, a Tibetan Buddhist monk of the eighth century is said to

have resided there, but this is more of a myth than history. In the fifteenth

century, Tsha kho Ngag dbang grags pa, a disciple of Tsong kha pa (1357-1519) and

a native of the Tsha kho district, north of rGyal rong, returned to his native

country after studying in Central Tibet. He is said to have made a vow to erect

108 monasteries in his native land in the presence of his master. He certainly

founded some dGe lugs pa monasteries in Tsha kho and he is said to have used magic

against the Bonpo to overcome the latter’s opposition to his efforts in conversion

(mDo smad chos ’byung, pp.774). The dGe lugs pa expansion in the area was slow and

difficult. However, in the second half of the 19th century, a child in the family

of the local chief, Cog tse, was chosen to be the reincarnation of Byang rtse Blo

bzang lhun grub, the 74th Throne-holder of Tsong kha pa in dGa’ ldan Monastery.

The local chief, the Cog tse rgyal po, “king of Cog tse” was powerful in his own

right in the place. As the child grew up, the dGe lugs pa influence in the family

increased, too. In 1874, he converted ’Bar kham gYung drung gling, one of the

oldest Bon monasteries in the area, to dGe lugs pa and went so far as to erase its

old Bon mural paintings and paint them over with the deities of the dGe lugs pa

school. This conversion of the monastery provoked a strong reaction from the

people of Shar khog, the next easterly region of the Tsha kho district. A local

religious war was fought between a section of the people in Cog tse who supported

the conversion and the people of Shar khog who wanted to save the monastery as

Bonpo. The people of Shar khog were ultimately defeated, but they took the lama of

the monastery to Shar khog where he is said to have settled down. Barkham ('Bar

khams) is now the administrative seat of the 'Autonomous Prefecture' of Aba (rNga

ba) in Sichuan.

However, the Bonpo people in rGyal rong, had to face much more serious hostility

in the 18th century. Not only had they to fight on a religious front but also a

political one. They resisted for nearly thirty years against the Manchu invasion,

supported and encouraged by the influential dGe lugs pa lama sKyang skya Rol pa’i

rdo rje (1717-1786) who had then a high position at the Manchu imperial court of

Qianlong. In 1760 the Manchu army finally won the war capturing bSod nams dbang

’dus, the king of Rab brtan. He was led to Beijing together with more than one

thousand people as war prisoners. The king was finally executed. Five horses were

attached to his head, hands and feet and then let pull in different directions, a

privilege kept for kings in Manchu punishment customs. gYung drung lha steng, the

royal monastery was partially destroyed and converted to dGe lugs pa and was given

the name dGa’ ldan bstan ’phel gling. dGe lugs pa monks were summoned from ’Bras

spungs Monastery to administer it. Qianlong issued an edict forbidding the

practice of the Bon religion in the area. What is peculiar about this piece of

history is that the monastery was totally destroyed during the Cultural

Revolution. However, around 1980 the Sichuan government decided to reinstate it

for a reason not known to me and even provided funds so that the local Bonpo

people could begin to rebuild it as one of their own monasteries (No.187).

Surveying of the monasteries

This is the first time such a work of surveying of the Bonpo monasteries has ever

been carried out. It was intended to cover as wide an area as possible, but given

the vast geographic extent of Tibet’s cultural boundaries the idea sounded very

daunting indeed. Nevertheless, well supplied with the financial means, our

colleague, Professor Yasuhiko Nagano was determined to carry it out in the

programme of the Bon Culture Research Project at the National Museum of Ethnology

and the four authors, who conducted the survey, spared no efforts in getting the

intended work done. Moreover, the three Tibetan scholars, who mainly did the

surveying in Tibet and Tibetan inhabited areas in China proper, are all acquainted

with the cultural history of the Bon tradition and that helped them enormously in

doing their fieldwork.

We have thus Dondrup Lhagyal who surveyed the monasteries in the provinces of dBus

and gTsang. Phuntso Tsering covered mainly the northern plateau, but also Chab mdo

as well as the mNga’ ris regions; Tsering Thar on the other hand took the survey

in Amdo, parts of Khams and rGyal rong. Charles Ramble later joined by Marietta

Kind attended to the monasteries in Nepal and India effectively covering the

Himalayan region. Thus 233 religious establishments mainly monasteries, but also

hermitages and temples were all briefly examined. However, this does not mean that

every surviving or rebuilt monastery in Tibet was surveyed. Certain places such as

Tsha ba rong in Khams have been left out. It is possible that still other places

were not covered.

One of the biggest difficulties that the surveyors faced was that only a few of

the places were within easy reach. The majority of monasteries were found in

totally isolated places. To reach them required enormous physical exertion often

in unfavorable weather, because many of them were located in places where there

were no roads. If there were roads no transport was readily available. So the

surveyors were often obliged to either ride on horseback or walk for days to see

just one monastery or a hermitage at a time. It often happened that when a place

was reached, no one was present and so the same journey had to be made twice.

There was another difficulty much more serious than the problem of

inaccessibility. It was the scanty or simply non-existent information due to the

systematic destruction of the religious establishments and national monuments

carried out during the so-called Cultural Revolution that spanned over ten years

from 1966 to 1976. The criticism leveled against monuments such as fortresses were

that they represented feudal society whereas monasteries were the basis of

“superstition” (rmong dad).

The sporadic looting and burning committed by the Jungars seemed so insignificant

when one compares their action to what the Chinese and their Tibetan collaborators

did. This was purely robbery, carefully thought out and well organized with the

intention of eradicating Tibet’s cultural identity in its own land. The mere word

destruction does not seem sufficient to convey what kind of process the action

involved, because the manner in which it was executed was so thorough and

effective that in many cases not even traces were left. It is known that more than

six thousand monasteries of both Buddhist and Bonpo perished during the period.

Only a fraction of this number have survived.

It is therefore perhaps necessary to mention in a few words how the expropriation

of property and demolition of the monastic buildings were orchestrated by armed

hordes of the Red Guards with terror, threat, humiliation, public criticism and

imprisonment for those who dared to resist.

As most of the monasteries and temples were centuries old, many were well equipped

with what they needed and their religious tradition required them to possess. Much

of the equipment was not actually all destroyed. It was simply expropriated. In a

monastery of modest size the assembly hall usually possessed common effects such

as archives, manuscripts, texts, thangka paintings, statues in both gilt-bronze

and clay, woodblocks for printing, musical instruments made of various metals,

tombs of abbots made of silver and gold with insets of precious stones, mural

paintings, draperies made of silk and embroidered, masks and costumes for the

’cham dance, ritual objects made of silver, gold and brass, ritual implements such

as dagger and culinary utensils. Besides these effects of the assembly hall, the

residence of the head of the monastery and the individual monks also normally

possessed as private property, books, musical instruments and ritual objects.

The process of dismantling was carried out methodically stage by stage. First

there was the removal of metal objects, followed by the wood work, books and other

items. When the building was entirely emptied of its contents, it was often then

detonated. However, in many cases, recorded documents that contained local

histories and annual events of the monasteries and above all books were privileged

targets of destruction. They were often brought out into the open air where they

were either torn or chopped into pieces or simply burned with the public made to

look on, but in certain cases some books were saved by being concealed in

unsuspected places. This was possible only when two copies of a book existed. In

such a case, when a book was ordered to be brought out for destruction, the other

copy was hidden away. Most of the expropriated property was secretly transported

to China. Metal objects could either be used by melting them down or just kept for

their intrinsic value in the future.

The events mentioned explain in part why written information on any given

monastery had become so pitifully rare or practically non-existent in most cases.

The surveyors therefore had to turn to other sources of information for their

surveying work, but here too they faced incredible difficulties for the following

reasons.

There were in fact two periods of monastic persecutions. In Amdo and parts of

Khams a number of monasteries perished in fact during the period of 1957 and 1958,

but the destruction of the majority of monasteries took place during the Cultural

Revolution. The events of the 1957-58 period is not officially admitted by the

Chinese authorities whereas the responsibility for the destruction during the

Cultural Revolution was later put on the shoulders of the “Gang of Four”. In the

1960s and 1970s the monks, who witnessed and survived the onslaught of these

events, were roughly aged between twenty and thirty years. When the survey of

monasteries began to be conducted at the beginning of 1998 only few of these were

still alive. However, most of these were in no position to give any detailed oral

information in a coherent manner due to their old age. Nevertheless, some of these

had written down historical accounts of their own monasteries from their memories

some of which the surveyors were able to use.

Another destructive effect was the degradation of the Tibetan language in the same

period that had the effect on it being nearly extinguished as a medium for the

expression of Tibetan culture. Even in the aftermath of the revolution, only a few

Tibetans were capable or would take the risk of putting to use their own

language.

At the beginning of the 1980s, however, there was a radical shift in Chinese

policies regarding the religious question. Tibetans, for the first time around

1980, were allowed to rebuild some of the destroyed monasteries. In many cases,

the Chinese government even began to provide funds for this purpose particularly

for those monasteries strategically located. The restriction of the use of

religious texts was also lifted and the Chinese authorities even went on to

encourage the publication of Tibetan classical texts on a scale unknown in the

pre-1959 era in Tibet. A number of monasteries, it is true, have been rebuilt, but

many of them only partially. The primary motive for this reconstruction is

obvious. It is to promote tourism. They remain at best as deserted empty shells

without the life of a real monastic tradition.

The framework for the survey

In order to have the same approach and standard in surveying the religious

establishments, a guideline framework was worked out so that the authors could

follow it. All the surveyors have followed it except Phuntso Tsering, who as a

voluntary contributor, conducted the surveying in his own fashion, but his work,

nevertheless, does cover much the same ground as the others if only in some

respects his scope tended to be rather more limited.

The framework, which is discussed below, consists of fourteen items. This was

designed not only to produce an assessment of the general situation of a given

monastery but also a review of the local population with regard to its importance

to the monastery as well as cultural interchanges between clerics and laymen.

However, in many instances information was simply not available and consequently

not all of the fourteen items could be supplied. This is particularly so in the

case of temples and hermitages. In the entries, items like 7 and particularly 10

are left out for the reasons that no information was available.

1. Name

This heading shows the name of the monastery concerned. In Tibetan tradition

the names of religious establishments can vary considerably from one to another

so as often to cause confusion regarding whether one is referring to the same

entity or another.

2. Location

This item indicates the exact location of the establishment and the distance at

which it is found from the main town of a region as well as the condition of

the road leading to the place.

3. History

This section deals briefly with the history of the establishment.

4. Hierarchical system

In some monasteries such as sMan ri and gYung drung gling, abbots were elected

by secret lot. The abbots are the supreme head of these monasteries, but in

other places the head of the monastery can be hereditary (gdung brgyud, gdung

’dzin), i. e. the monastery was founded by a member of a family in a nearby

place. The family usually continues to provide a man to be the head of the

monastery and in this sense he is qualified as dgon bdag, “owner of the

monastery”. In this system, other important figures within the same monastery

often take turns to be the head of the monastery and are in charge of the

monastic affairs on a periodic basis under the authority of the dgon bdag.

However, the system of headship varies from one place to another. The head is

often selected or appointed by general consent, but rarely did an individual

monk take a personal initiative to be the head of a monastery, but after 1959

the system of appointing the head of a monastery had completely broken down. At

the beginning of the 1980s when monasteries were allowed to be rebuilt, either

an individual or a group of monks took the reconstruction initiative and as a

result of this, in many places the question of the head of a monastery remains

unsettled to this day.

Under the authority of the head of a monastery, there are different functions

held by monks in varying positions. This hierarchical system also varies

slightly from monastery to monastery. There is a host of technical terms

relating to the monastic administration and duties and we have grouped them

together under the title of “Terms of governing system and duties in

monasteries” in order to avoid the repetition of their English translation in

each account of the monasteries.

5. Current number of monks

After 1959, none of the monasteries regained their former status. On the

contrary, the number of monks and nuns is restricted and checked.

6. Current education

Under this heading, the current education of young monks and nuns in the

monasteries and convents is meant to be discussed, but as will be seen in many

places the situation is so desperate that there is hardly anything to be

indicated. In many cases, this item is left out since it simply does not exist

in the monastery under review.

7. Educational exchange

Before 1959, the educational exchange of young monks between monasteries was

considered as the key instrument for training young monks. In some respects,

this tradition is still kept up, but inevitably it tends to be less frequent

and more symbolic and in many monasteries it simply does not exist anymore.

8. Daily rituals

This heading is intended to show the daily rituals performed by the monks

collectively or in private, but it has been somewhat impracticable and

complicated for the surveyors to record them separately from the annual rituals

performed in assembly.

9. Annual rituals

Under this item a summary of the ritual events in the monasteries is given.

This is important since ritual traditions and their dates vary enormously from

monastery to monastery. In such a survey, no details concerning the

identification of divinities and ritual texts devoted to them could be

provided. These obviously need separate studies. One of the elements of these

ritual events is the performance of various ’cham dances that takes place

either as part of a ritual in private or as entertainment for public

spectators.

10. Books held in the monastery

In large monasteries, there used to be separate libraries, but in many cases

the books were simply kept as part of the three rten and so were usually found

in the chapels. As will be seen, during the Cultural Revolution archives,

manuscripts and books mostly perished, but in certain cases some brave people

managed to hide them away. It is still with much reluctance and fear that these

hidden treasures are gradually revealed. This explains why this section is left

blank or not even entered in many cases of the monasteries.

11. Income and expenses

Under this heading the income and expenses of the monasteries and monks were

intended to be discussed, but given the situation as we know it, there is

little to be said about them in the present circumstances.

12. Local community

Villages or nomadic tents clustered in the proximity of monasteries have always

been important for the monasteries as their main livelihood, but in

descriptions of Tibetan monasteries they are very often ignored. The surveyors

were therefore requested to give a fair amount of information about them. Such

information in fact gives an interesting idea whether the villagers regard

themselves as still being Bon believers, and as it has been found in certain

places that they in fact do not differentiate between Bon or Buddhism in clear

cut terms. However, there are still many villages in various regions whose

populations declare themselves to be followers of the Bon religion to this day.

13. Local festivals

Local festivals are either organized as common ones for both clergy and laymen

or separately. When laymen carry out their celebration the members of the

clergy do not normally participate in it, particularly when it is about the

propitiation of local deities. Moreover, one village does not even allow

members of villages from other regions to join with them. It is considered

strictly private. On the other hand the villagers almost always attend the

ceremonies in monasteries if these are intended for the public. Monasteries

also often have their own “local deities” and the members of the clergy

propitiate them normally on their own.

Another type of local festival takes the form of a pilgrimage which consists of

walking round a nearby sacred mountain (gnas ri). In this festival it is not

only the local people and clerics who join together in the celebration but also

people from neighbouring regions join in. The content of this celebration is

purely religious. In a forthcoming article I have tried to analyse the notions

of the local deity and the development of the gnas ri pilgrimage based on early

documents such as Tibetan Dunhuang manuscripts: “Concepts of Territorial

organization and sacred sites”. This will appear in the Proceedings of the 8th

Seminar of the International Association of Tibetan Studies, Indiana

University, Bloomington, July 25-31, 1998).

14. Occupation of the local people

Here it is intended that the life mode of the local people as farmers, nomads,

semi-nomads and traders should be indicated.

Editorial work

While Dondrup Lhagyal wrote his accounts of monasteries first in Tibetan and then

translated them into English himself, Phuntsog Tsering wrote his accounts in

Tibetan. Later an English translation of them was made by someone else. The

introduction and epilogue sections of his work could not be included in the

present volume due to the problem of length and relevance. However, Phuntso

Tsering will publish the whole of his original Tibetan version. Tsering Thar wrote

his accounts directly in English, but he intends to write a Tibetan version which

he hopes to be able to publish before long.

In all the three cases, a heavy and long editorial process has been involved not

only in order to make the English language acceptable but also to improve the

coherence of the work and make it presentable as scholarship.

However, in editing their works, the editors made strenuous efforts to keep the

gist of each account as far as possible, and each author is therefore directly

responsible for the accuracy and reliability of his own statements. An attempt is

also made to standardize the various approaches adopted by each author, but their

personal styles have largely been left as they are.

References

Dondrup Lhagyal
2000. Bonpo family lineages in Central Tibet. In
Samten G. Karmay and Yasuhiko Nagano (eds.) New Horizons in Bon Studies. Bon
Studies 2 (Senri Ethnological Reports 15), pp. 429-508. Osaka: National
Museum of Ethnology.

Karmay, Samten G.
1998. The Arrow and the Spindle --- Studies in
History, Myths, Rituals and Beliefs in Tibet. Kathmandu: Mandala Book
Point.

Kvaerne, Per
1970. Remarques sur l’administration d’un monastère
bon-po. Journal Asiatique, 187-192.

Richardson, Hugh
1998. The Fifth Dalai Lama’s Decree Appointing
Sangs-rgyas rgya-mtsho as Regent. In Michael Aris (ed.) High Peaks, Pure
Earth, Collected Writings on Tibetan History and Culture, pp. 440-461.
London: Serindia Publications.

References to Tibetan sources

sDe srid Sangs rgyas rgya mtsho (1653-1703)
1989. Vaidurya ser po, dGa’ ldan chos ’byung vaidurya ser po. Krung go bod kyi shes rig dpe skrun.

Brag dgon dKon mchog bstan pa rab rgyas (1801-1866)
1982. mDo smad chos ’byung, Yul mdo smad kyi ljongs su thub bstan rin po che ji ltar dar ba’i tshul gsal bar brjod pa deb ther rgya mtsho. Kan su’u mi dpe skrun khang.

Khri byang Blo bzang ye shes (1901-1982)
n.d. rGyan chen bstod ’grel, dGe ldan bstan pa bsrung ba’i lha mchog sprul pa’i chos rgyal chen po rdo rje shugs ldan rtsal gyi gsang gsum rmad du byung ba’i rtogs pa brjod pa’i gtam du bya ba dam can rgya mtsho dgyes pa’i rol mo. xylographic edition, Gangtok.

1993. Bod ljongs nag chu sa khul gyi lo rgyus rig nas, deb bdun pa: Nag chu sa khul gyi dgon sde khag gi lo rgyus. Nag chu sa gnas srid gros lo rgyus rig gnas dpyad yig khang.

’Gos gZhon nu dpal (1392-1481)
1949. Deb ther sngon po (George. N. Roerich, The Blue Annals, Calcutta).

Me ston Shes rab ’od zer (1058-1139)
1960. ’Dul ba kun las btus pa, Published by Sangye Tenzin and Samten Gyaltsen, Kalimpong.

Acknowledgments

The editors would like to express their gratitude to Veronica Martin, Mrs. Natsuko

Miyake, Françoise Pommaret and Howard Solverson who all gracefully helped us on

various matters for the present survey work. We owe a special thank to Satoko

Suzuki who dealt with various tasks with a great skill and patience in preparing

the publication of this volume.

List of the monasteries surveyed

TIBET AUTONOMOUS REGION

dBus gtsang

(1) sMan ri Monastery

(2) Ra lag gYung drung gling Monastery

(3) Ri rgyal Monastery

(4) Ri zhing Monastery

(5) bDe chen sgang Hermitage

(6) bZang ri Monastery

(7) mKhar sna Monastery

(8) Pus mo sgang Monastery

sNye rong rdzong

(9) sNang gsal Monastery

(10) Chab mdo Monastery

(11) Sha ri Monastery

(12) rTing ngu Monastery

(13) gSang sngags rtse Hermitage

(14) rGyal po shel khur Hermitage

dPal mgon rdzong

(15) Shel phug Monastery

Nyi ma rdzong

(16) ’Om bu bSam gtan gling Monastery

(17) gYu bun Monastery

(18) Phyug tsho Monastery

(19) Ser zhig Monastery

’Bri ru rdzong

(20) Sen tsha Monastery

(21) dGa’ ri Monastery

(22) Klu mkhar Monastery

(23) dNgul kho Monastery

(24) rDo rting Monastery

(25) gSa’ mda’ bon Monastery

sBra chen chen rdzong

(26) sPa tshang Monastery

(27) Lung dkar Monastery

(28) sGra rgyal Monastery

(29) A krong Hermitage

(30) Phur nag Monastery

(31) Klu phug Monastery

(32) sPu la Monastery

(33) rMa rong Monastery

(34) Khrom tshang Monastery

sTeng chen rdzong

(35) sTeng chen Monastery

(36) sTeng chen Hermitage

(37) Ko bo Monastery

(38) Ka legs gYung drung gling Monastery

(39) sMon rgyal bla brang

(40) Nag ru Monastery

(41) Zhe nang Monastery

(42) Zhu tshang Monastery

(43) Ri dmar Monastery

(44) sGang ru Monastery

(45) Be sgo Monastery

(46) rGya sgo Monastery

(47) gNam steng Monastery

(48) dMu g-yad Monastery

(49) Yang rdzong Monastery

(50) Tsha ne Hermitage

(51) Ma rdzong Monastery

(52) Phug leb Monastery

(53) Kha spungs Nunney

(54) Mar khu Monastery

(55) rTse drug Monastery

(56) Wa dge Monastery

(57) Bya chen Monastery

(58) lHa lung Monastery

(59) gYu mtsho Monastery

(60) Ga shel Monastery

(61) Re ne Monastery

(62) Ngang rdzong Monastery

(63) lJong phu Monastery

(64) Zla shel Monastery

(65) sBra hor Monastery

’Jo mda’ rdzong

(66) sTag gzhi Monastery

(67) Zha zhi Monastery

(68) rDis bon Monastery

(69) sPong Monastery

(70) Bla khri Monastery

(71) dKar tshang Monastery

lHo rong rdzong

(72) Khra rgan Monastery

(73) Lam lha Monastery

(74) Bal tho Monastery

(75) Brag dkar Hermitage

mDzo sgang rdzong

(76) sTong mda’ Monastery

(77) La ngu Monastery

(78) Sa bla Monastery

(79) Ri sna Monastery

(80) mDangs ’phyar Monastery

(81) Shug rdzong Monastery

(82) Rab pa Monastery

(83) dByibs pa Monastery

(84) lTag tsha Monastery

dPa’ shod rdzong

(85) dBen mdzod Monastery

(86) ’Bur lung Monastery

(87) bKra shis rtse Monastery

Nying khri rdzong

(88) Srid rgyal Monastery

(89) sTag rtse gYung drung gling Monastery

mNga’ ris

(90) Gu ru gyam Monastery

GANSU PROVINCE

The bo County

(91) gTso tshang Monastery

(92) rGod po Monastery

(93) Nags gong Monastery

(94) Chags ri Monastery

(95) Shing skam Monastery

(96) bSam ’grub Monastery

(97) gTer ri Monastery

(98) rTswa ring Monastery

bSang chu County

(99) rTse zhig Monastery

MTSHO SNGON (QINGHAI) PROVINCE

Reb gong County

(100) Bon brgya Monastery

(101) Bon brgya Temple

(102) Mag gsar Temple

(103) rGya mtsho dpal Temple

(104) Gad pa skya bo Temple

(105) gDong mgo Temple

(106) Ngo mo Temple

(107) Gyang ri Temple

(108) Gling rgya Temple

(109) Zho ’ong nyin tha Temple

(110) Dar grong Temple

(111) Khyung bo thang Temple

(112) sDong skam Temple

(113) Hor nag Temple

(114) sTong che Temple

(115) Khyung bo la ga Temple

gCan tsha County

(116) Zhwa khra Temple

rTse khog County

(117) So nag Temple

Ba yan County

(118) To shes Temple

(119) Shar steng Temple

(120) sTong chung Monastery

(121) sTong chung Temple

Khri ka (Hua long) County

(122) Ser kywa Temple

(123) Khyung mo Monastery

(124) sGar ba Temple

(125) sBra ser Temple

(126) gZe ma Temple

(127) sKa rgya Temple

Mang ra (Gui nan) County

(128) ’Brog ru stong skor Temple

(129) ’Brog ru’i dPon tshang Tent Temple

(130) Bon brgya Tent Temple

(131) Bon brgya Khyung smon Monastery

Chab cha (Gong he) County

(132) Dung dkar Monastery

(133) sKa gsar Temple

(134) A rig stong skor Temple

SICHUAN PROVINCE

sDe dge County

(135) Khro tshang Monastery

(136) sMon rgyal Monastery

(137) ’Bum rmad Monastery

(138) Shar rdza Hermitage

(139) rDza sTeng chen Monastery

(140) Zer ’phro Monastery

(141) ’Phen zhol Monastery

(142) Ri spun Monastery

(143) Thar bde Monastery

(144) Rab rgyal Monastery

dPal yul County

(145) Kha rag Monastery

(146) Zla ’od Monastery

(147) gTsug ’od Monastery

(148) lCang lung Monastery

dKar mdzes County

(149) Gong lung Monastery

Nyag rong County

(150) Ye shes Monastery

(151) rGyal zhing Monastery

(152) Gong rgyal Monastery

(153) Klu ’bum Monastery

(154) La kha Monastery

(155) dBal khyung Monastery

(156) Brag dben Monastery

(157) Mi nub Monastery

Brag ’go County

(158) rBa mda’ Monastery

(159) rGyal rong Monastery

(160) gZhung ring Monastery

rTa’u County

(161) bSam ’grub Monastery

(162) Chu mig Monastery

(163) dGu rdza Monastery

(164) Dam pa rang grol Monastery

Nyag chu County

(165) ’Du ra Monastery

(166) Thang sgang Monastery

Li thang County

(167) ’Gro mgon Monastery

Rong brag County

(168) Bye ’bur Monastery

(169) sPang gi lung Monastery

(170) gYung drung dar rgyas Monastery

(171) Khyung lung Monastery

(172) rJi ngo Monastery

(173) dPag bsam lhun ’grub Monastery

(174) rDo zur mo Monastery

(175) Bya ti lo Monastery

brGyad zur County

(176) Mi rgod Temple

Dar rtse mdo County

(177) Grib srib Monastery

rNga ba County

(178) rTogs ldan Monastery

(179) gDong li Monastery

(180) sNang zhig Monastery

(181) Cog lo Monastery

’Bar kham County

(182) ’Bo la Monastery

(183) Kun ’brog Monastery

(184) Ka ca Monastery

(185) Ka co Monastery

(186) dGon gsar Monastery

Chu chen County

(187) gYung drung lha steng Monastery

(188) mTsho mtho Monastery

(189) dGra lha khyung Monastery

(190) Bla med Monastery

(191) bZod sgom Monastery

rMe ba County

(192) Mag gsar Temple

(193) Tsha lung Monastery

mDzod dge County

(194) A skyid sKyang tshang Monastery

(195) Nyos zhing Monastery

(196) rGur skyang Monastery

(197) gYung drung bSam ’grub Monastery

(198) mDa’ chen Monastery

Zung chu County

(199) sNa steng Monastery

(200) Rin spungs Monastery

(201) sNang zhig dngul sku Monastery

(202) sKyang tshang Monastery

(203) mKhar yag Monastery

(204) Gla ro Monastery

(205) gSer gling Monastery

(206) Sa ’brug Monastery

(207) Brag g-yung drung Hermitage

(208) dGa’ mal Monastery

(209) New dGa’ mal Monastery

(210) Shar khog gTso tshang Monastery

gZi tsha sde dgu County

(211) rTsub ma Monastery

(212) Dar rgyas Monastery

(213) Sa dbus Monastery

(214) lDong dpal Monastery

(215) Rab dben Monastery

Wen Chuan County

(216) Bla ma Temple

(217) mChog gsum Temple

Yan yuan County

(218) La tha Temple

NEPAL

Mustang District

(219) Klu brag Monastery

Dolpo District

(220) gYung drung shug tshal gling Monastery

(221) Dar rgyas phun tshogs gling Monastery

(222) Yang dgon Monastery

(223) bSam gling Monastery

(224) mTha’ srung Monastery

(225) sPung mo and sPu mer Temples

(226) gYung drung ’Gro ’dul gling Monastery

(227) Srid rgyal Monastery

(228) Dorpatan Monastery

(229) Mon ri zur gsum Temple

(230) Khri brtan nor bu rtse Monastery

INDIA

(231) sMan ri Monastery in Dolanji (232) Gling tshang Monastery (233) Zhu gYung drung kun grags gling

Bonpo monasteries and temples in Central Tibet

(1) sMan ri Monastery

1. Name

bKra shis sMan ri

2. Location

sMan ri Monastery is located in Thob rgyal xiang in rNam

gling rdzong, Shigatse. From the sTag gru kha ferry, it is a full day’s ride on

horseback. On the way there are two farming villages, mDzob bzang and Glang

phu. Two high mountain passes called Gong nyag la and dByar rnga la must be

crossed before reaching the monastery. Another route, passable by car, starting

at Shigatse, goes through rNam gling rdzong up to Thob rgyal xiang. From there to the monastery, halfway up the mountain, is a

half-day ride on horseback.

3. History

The monastery was founded in 1405 by mNyam med Shes rab rgyal mtshan

(1356-1415), formerly a monk in gYas ru dBen sa kha. His successor, rGyal tshab

Rin chen rgyal mtshan, enlarged it with several monks’ living quarters. After

having been gradually expanded over four centuries, the monastery became an

important centre for the propagation of Bonpo doctrines. Apart from having two

assembly halls, it had many buildings and there were about three hundred monks

divided among four monastic colleges: Gling stod, Gling smad, Gling skad and

Gling zur and six hostels (khang tshan): A sta, Rong mi,

La dbyil, rGyal rong, Grub thob and Drel pa. The monk students came from

various regions of Tibet. Among the Bonpo, the monastery was considered the

source of all their monastic and liturgical traditions.

From the founder of the monastery, mNyam med Shes rab rgyal mtshan, to the

abbot Shes rab blo gros, there were thirty-two abbots. The last abbot, Shes rab

blo gros, fled to India in 1959 and later died there. The monastery itself was

completely destroyed during the Cultural Revolution and remained unrestored for

about twenty years. Rebuilding of the monastery did not begin until 1984, and

it is still under reconstruction.

In 1970, the new sMan ri Monastery was founded at Dolanji, Himachal Pradesh,

India. With this establishment, the monastic tradition of sMan ri has been

revived through the efforts of its abbot, Lung rtogs bstan pa’i nyi ma

(b.1929), who is now counted as the thirty-third abbot of sMan ri.

The monastery had a system of abbotship. Abbots were appointed by a lottery

from among those well versed in religious philosophy and holding the dge bshes degree. The line of abbots is as follows:

Shes rab rgyal mtshan (1356-1415)

Rin chen rgyal mtshan

Nam mkha’ ye shes

Kun bzang rgyal mtshan

bsTan ’dzin rin chen rgyal mtshan

Tshul khrims rgyal mtshan

bSod nams ye shes

bSod nams g-yung druung

She tsu drung mu

Shes rab ’od zer

gYung drung rgyal mtshan

Shes rab blo gros

Shes rab ’od zer (2nd)

gTsug phud ’od zer

gYung drung tshul khrims

Rin chen ’od zer

Rin chen lhun grub

Shes rab bstan ’dzin

Shes rab dbang rgyal

gYung drung dbang rgyal

Phun tshogs rnam rgyal

bSod nams blo gros

Nyi ma bstan ’dzin

bSod nams phun tshogs

Shes rab g-yung drung

Sangs rgyas bstan ’dzin

bsTan ’dzin Tshul khrims

Phun tshogs blo gros

rGyal ba blo gros

bsTan pa blo gros

Nyi ma dbang rgyal

Shes rab blo gros

Lung rtogs bstan pa’i nyi ma

4. Hierarchical system

mkhan po

slob dpon

dbu mdzad

dge bskos

bla brang gnyer pa

grwa tshang spyi gnyer

spyi gnyer

spyi khyab

las pa

dkon gnyer

khang tshan dge rgan

5. Current number of monks

Sixty novices and monks

6. Current education

Students receive two lessons daily, each lasting one to two hours. In summer

and autumn, the monks usually go back to their homes.

7. Educational exchange

Bonpo monasteries in Hor and Kong po regions send their young monk students to

be trained in sMan ri, where they receive education in traditional learning,

such as poetry, and training in elementary and advanced studies in Bonpo

metaphysics. Upon graduation, they return to their monasteries.

8. Daily rituals

Besides their daily studies, the monks perform regular and frequent religious

services dedicated to the tutelary (yi dam) and protective

(bka’ skyong) deities.

9. Annual rituals performed in former times, based on the Tibetan calendar

First month: on the 4th and 5th days, commemoration of the anniversary of
the birth of mNyam med Shes rab rgyal mtshan; from the 6th to the 15th, the
examination of the candidates for the dge bshes degree;
on the 8th, the bya mjal ceremony; on the 10th, a
performance of the ritual cycle of Tshe dbang rig ’dzin; on the 14th and
15th, the memorial service of the birth of sTon pa gShen rab.

Second month: from the 19th day of the second month to the 9th day of the
fourth month, twenty-one monk students went into retreat at dByar skya
hermitage to devote themselves exclusively to debate.

Fourth month: from the 10th day, all the hostels held assemblies of their
own for prayers.

Fifth month: a performance of the dgu gtor rite,
which ended with the gtor rgyag ceremony and the ’cham dance.

Sixth month: on the 10th day, performance of the ritual cycle of Tshe
dbang rig ’dzin at ’Khrungs gzhis, the house of the Bru family situated
below the monastery.

Seventh month: from the 25th to the 29th, a performance of the ritual
known as sPyi rim chen mo, based on the ritual cycles of Khro bo and Phur
pa; the ceremony ended with the following ’cham dances:
gShen rab dgu ’cham, gYung drung dgu ’cham, rNam brgyad, sTag ’cham and Seng
’cham, and the gtor rgyag ceremony called Me ri
rtse.

Eighth month: the celebration of the New Year, for thirteen days, during
which all the monks were customarily served tea and barley flour.

Ninth month: a performance of the ritual devoted to sMra ba’i seng ge,
deity of wisdom, for a week, ending with the empowerment ceremony.

Tenth month: offerings of the sacrificial cake a thousand times to sTag
la me ’bar.

About the twelfth month some monks from the monastery were sent to perform

various rituals at the palace of the sacred Bonpo family known as Bru, situated

below the monastery. From the 17th century the palace was called ’Khrungs

gzhis, the ‘Birth place’, since the Second Panchen Lama, Blo bzang ye shes

(1663-1737), and the Fifth Panchen Lama, bsTan pa’i dbang phyug (1854-1882),

were both born to the Bru family.

The monastery provides tea and gruel at noon for monk students. As for the

regular monks in the monastery, their families are responsible for their living

expenses or in some cases the monks make a living reciting prayers and

conducting religious ceremonies outside the monastery. In summer and autumn

almost all the monks return to their homes.

10. Books held in the monastery

There is a set of the bKa’ ’gyur published

by Ayung Lama and sKal bzang phun tshogs in Chengdu, 1985-87, and a printed

copy of The Collected Works of mNyam med Shes rab rgyal mtshan printed in

Chamdo.

11. Income and expenses

Money and articles donated by patrons are used mainly for the restoration of

the monastery and meals for the monk students.

12. Local community

There are two villages, Gang kha and sDing phu, at the foot of Mount sMan ri;

the villagers, who are farmers, are all followers of Bon.

13. Local festivals

On the 3rd day of the first month and 14th of the fifth month of the Tibetan

calendar all the villagers take part in the ceremony of propitiation of the

local deity of Mount dBal ri behind sDing phu village.

14. Occupation of the local people

Agriculture

(2) gYung drung gling

1. Name

Ra lag (or Ru lag) gYung drung gling

2. Location

Starting from the sTag gru kha ferry on the Lhasa-Shigatse highway, one arrives

at gYung drung gling Monastery after crossing a small bridge on the ’O yul Ra

chu river. When the river rises in summer, this small bridge is impassable;

instead, one must take a roundabout way, crossing another bridge, which takes

an hour to get to the monastery.

3. History

The monastery was founded by sNang ston Zla ba rgyal mtshan (b.1796) in 1834 on

the bank of the Yarlung Tsangpo river, at the foot of Mount ’O lha rGyal bzang.

Later, the second abbot, sKal bzang nyi ma (b.1841), extended it. Nyi ma bstan

’dzin (b.1813), the 23rd abbot of sMan ri Monastery, came to help set up

philosophical studies and became the chief teacher there. Later, the 5th abbot

of the monastery, mKhan chen Shes rab blo ldan, further extended the monastery

by building the temple mThong grol lha khang, and Shes rab grags pa, who was a

chief teacher, had the large assembly hall (’du khang)

built. There was a residence for the abbot (bla brang) and seven hostels (khang tshan) for the monk students, as well as individual

houses for the chief teacher and the monks who completed their studies.

Formerly, the monastery possessed a great number of gilt-bronze and copper

statues, including those of rNam par rgyal ba. In the temples there were

reliquary gilt-copper stupas containing the remains of abbots. The monastery

was an important seat of learning for Bonpo monks coming from Amdo, rGyal rong,

Khyung po, Hor, Khams and nomad regions in Byang thang. It was particularly

renowned for its extensive library and had its own woodblocks for printing

religious texts. There were normally about two hundred monks resident in the

monastery.

The 9th abbot, Shes rab bstan pa’i rgyal mtshan (1911-1979), had a large gilded

rooftop erected on the main hall; he also had a gilt-copper statue of rNam par

rgyal ba made, two storeys high. In 1959 he fled to India, and the monastery

itself was razed to the ground in 1965 during the Cultural Revolution. In 1982

Shes rab bstan ’dzin and Kun gsal blo gros, who were monks in the monastery

before its destruction, were put in charge of its reconstruction. They managed

to have the assembly hall and two temples rebuilt.

The monastery had a system of abbotship. Abbots were appointed by a lottery

from among those well versed in religious philosophy and having the dge bshes degree. The line of abbots of the monastery is as

follows:

sNang ston Zla ba rgyal mtshan

sKal bzang nyi ma

Phun tshogs dbang rgyal

Tshul khrims dbang rgyal

Shes rab blo ldan

Shes rab bstan pa’i nyi ma

Blo gros rgyal mtshan

Blo gros nyi ma

Shes rab bstan pa’i rgyal mtshan

4. Hierarchical system

mkhan po

slob dpon

dbu mdzad

dge bskos

bla brang gnyer pa

sgrub khang a mchod

mchod dpon

las pa

dkon gnyer

khang tshan dge rgan

ja g-yog

5. Current number of monks

Presently the monastery has no abbot, but there are about forty monk

students.

6. Current education

Monks are required to study both elementary and religious philosophy, mainly in

winter and spring. Since its reconstruction after the Cultural Revolution, the

monastery has kept seven dge bshes.

7. Educational exchange

At present, other Bonpo monasteries, mainly in dBus and gTsang regions, send

their monks to study in gYung drung gling, and they are to return to their own

monasteries after completing their studies. In addition, various monasteries,

such as sKyid mkhar Ri zhing (No.4) and Pus mo sgang (No.8) in Gro mo, invite

tutors from gYung drung gling to their monasteries for a few months at a

time.

8. Daily rituals

These consist of offering daily prayers and the propitiation of the monastery’s

protective deities.

9. Annual rituals, based on the Tibetan calendar

- First month: on the 5th day, the memorial service of mNyam med Shes rab rgyal

mtshan; then, up to the 15th day, a debate on metaphysics ending with the

examination for the dge bshes degree.

- Fourth month: a congregation for prayers and debate for fifteen days.

- Fifth month: on the 15th, a performance of the ’Dzam gling spyi bsang ritual,

based on the brNgan bsang chen mo by sTong rgyung mthu chen.

- Eighth month: a festival celebrating the founding of the monastery.

- Eleventh month: on the 7th, the memorial service for the death of the founder

of the monastery.

- Twelfth month: from the 25th to the 30th, a performance of the dgu gtor rite, ending with the performance of religious

dances. In addition, the bskang gso ritual is regularly

performed for the guardians of the monastery.

During the summer the monks go to recite scriptures at private homes of farmers

and herdsmen in areas such as Nagchukha, Hor, and Khyung po. The rest of the

time the monks stay in the monastery, and their families provide their daily

necessities.

10. Books held in the monastery

These include five sets of the bKa’ ’gyur

published by Ayung Lama and sKal bzang phun tshogs in Chengdu, 1985-87,

and two sets of The Collected Works of mNyam med Sherab rgyal mtshan and more

than ten separate volumes of scriptures.

11. Income and expenses

The money the monks earn by conducting religious ceremonies and reciting

prayers is used mainly for the renovation of the monastery. No detailed account

is set up for this.

12. Local community

There are fifty households in Ru lag village, where followers of Bon and rNying

ma pa live together. The villagers are farmers who engage mainly in grain

production and also keep a small number of livestock.

13. Local festivals

Only the men and boys of each household participate in the propitiation

ceremony dedicated to the sacred mountain, ’O lha rGyal bzang, on the 3rd day

of the first month and the 15th of the fifth month.

(3) Ri rgyal Monastery

1. Name

Dar sding (also lding) Ri rgyal dgon; its formal name is Khri brtan nor bu

rtse.

2. Location

A six-hour drive from Shigatse brings one to the seat of bZhad mthong smon

rdzong. From here it takes two hours to reach the monastery on foot. One can

also go there by bus.

3. History

Initially, there was only a small temple of the gShen family. In 1360 dMu gshen

Nyi ma rgyal mtshan, the fifteenth successor in the gShen lineage, not only

expanded the temple but also built the assembly hall and renamed Ri rgyal Khri

brtan nor bu rtse. It is situated on Mount Ri rgyal behind the village called

Dar sding. The seat of the gShen family is in Dar sding village, where the

temple known as gSer sgo khra mo was built in 1173 by Kun mkhyen Ye shes blo

gros, who was the ninth successor after gShen chen Klu dga’ (996-1035). In the

village there was the famous stupa called sKu ’bum rig byed khang. From the

beginning of the 15th century, the monastery became renown for its statues,

scriptures and stupas of the Bon religion. In 1966, during the Cultural

Revolution, the monastery on the mountain, the temple gSer sgo khra mo and the

great stupa were all completely destroyed. In 1982 the monks began to rebuild

the monastery. Led by Nor bu dbang rgyal, they first restored gSer sgo khra mo

in the village, then rebuilt Khri brtan nor bu rtse. It is said that there have

been twenty-five abbots from Kun mkhyen Ye shes blo gros to the present Nor bu

dbang rgyal.

4. Headship

Leadership was ensured by a system of abbotship, with the abbots coming mostly

from the gShen family.

5. Current number of monks

Twenty monks

6. Current education

As the monastery has not organized any study classes for the monks, they have

to look for private tutors for their studies.

7. Educational exchange

So far, this work has not yet begun.

8. Daily rituals

Religious services dedicated to the tutelary and protective deities are

performed everyday.

9. Annual rituals, based on the Tibetan calendar

First month: on the 3rd day, a ceremony of offerings to the
deities.

Fourth month: on the 10th, offerings according to the Ma rgyud
cycle.

Fifth month: on the 10th, offerings according to the Ma rgyud
cycle.

Sixth month: on the 4th, a general ceremony of offerings to the tutelary
deities.

Seventh month: on the 1st, a general ceremony of offerings to the
tutelary deities.

Tenth month: on the 10th, offerings according to the Ma rgyud
cycle.

Eleventh month: on the 20th, a religious assembly for the practice of
the Ma rgyud ritual cycle.

Twelfth month: on the 15th, the anniversary of the birth of sTon pa
gShen rab Mi bo.

Now and then, monks go to recite prayers and scriptures for Bon followers in

the nomad areas of Byang thang. They usually stay in the monastery or in their

homes, but they must be present for the offerings during the religious

assemblies and the religious services observed at certain times prescribed by

the monastery.

10. Books held in the monastery

These include three sets of the bKa’ ’gyur

published by Ayung Lama and sKal bzang phun tshogs in Chengdu, 1985-87.

11. Income and expenses

Each year the monastery organizes the monks to conduct religious ceremonies and

recite prayers at the homes of the herdsmen in the nomad area of Byang thang.

The money earned is used for the restoration of the monastery and for the

expenses of offerings during the religious assemblies and services observed at

certain prescribed times during the following year.

12. Local community

To the south of the monastery there is a village called Ne nang with about one

hundred households, and to the north a village named sKyid gzhong with about

forty households. The villagers in both are followers of Bon and are

farmers.

13. Local festivals

Each household in the village normally participates in all the following

ceremonies: a ceremony of offerings to the local deities on the 3rd day of the

first month of the Tibetan calendar, an important activity during the Tibetan

New Year; the Bumping Harvest Festival (called ’Ong skor) on the 4th of the

sixth month; a general ceremony of offerings to the local deities on the 1st of

the seventh month.

(4) Ri zhing Monastery

1. Name

sKyid mkhar Ri zhing dgon

2. Location

One can either drive from Pa nam rdzong, about thirty kilometres, or ride on

horseback directly from Gyantse by climbing over Yang ga pass. In the past,

when there was no road going straight there, one would go on horseback from

Gyantse. Ri zhing Monastery presently belongs to the sKyid mkhar xiang administration.

3. History

Ri zhing Monastery was founded by Zhu yas Legs po in the eleventh century. Zhu

sKye se chen po and Zhu sGrol ba gshen rgyal initiated the way of expounding

scriptures and practising Bonpo teachings, and because of this the monastery

became very famous. At the time of the Fifth Dalai Lama (1617-1682), Zhu bsTan

’dzin nyi rgyal was recognized as one of the high-ranking lamas in Tibet. It is

said that Zhu bsTan ’dzin nyi rgyal once had an audience with the Manchu

emperor and the Manchu court gave him a large number of gifts.

The monastery owned thirteen estates, which were donated by the Tibetan

government. It is said that there were once, in its heyday, East, West and

Middle hostels (khang tshan) with three hundred monks in

the monastery. Before 1959 there were sixty monks. It was totally destroyed

during the Cultural Revolution, and now only its ruins remain. About 1984 Tshe

ring rdo rje, a descendant of the Zhu family, organized a few households to

restore the hermitage called gYu ’brang phyug mo. Later, a small temple was

gradually built, but the site of the monastery has been moved to another

place.

4. Headship

In the past, the heads of the monastery were men of the Zhu family.

5. Current number of monks

Ten

6. Current education

After joining the monastery, monks go for elementary studies and the study of

Bon doctrines in gYung drung gling (No.2) for a few years. Upon completion of

their studies, they return to the monastery to take part in normal religious

services.

7. Educational exchange

With the exception of sending some monks for studies in gYung drung gling,

there are no exchanges with other monasteries.

8. Daily rituals

These consist of daily prayers to the tutelary deities and religious services

dedicated to protective deities of the monastery.

9. Annual rituals, based on the Tibetan calendar

First month: on the 3rd day, the ceremony of offerings to the local
deities on Mount sPo bo rtse dmar and also on Mount Zhu bo, which is
situated behind the monastery; the celebration is joined in by all members
of the local community.

Sixth month: on the 15th day, the celebration of the festival known as
sKyid po bla ma’i dus chen, ‘Festival of the joyous Lamas’; the celebration,
which is held at the monastery, is attended by both the clergy and
laymen.

The monks return to their homes whenever there are no religious assemblies in

the monastery. Although supplemented by the money they earn by going to recite

prayers and scriptures for laymen, they depend mainly on their families for

their daily necessities.

10. Books held in the monastery

These include a set of the bKa’ ’gyur

published by Ayung Lama and sKal bzang phun tshogs in Chengdu, 1985-87,

and seven cases of the Chamdo edition of the Collected Works of mNyam med Shes

rab rgyal mtshan.

11. Income and expenses

The monastery itself has no income at all, so each household in the village

contributes to the provision of all the expenses for the ceremony of

offerings.

12. Local community

There are, altogether, five villages with two hundred households, where

followers of Bon and Buddhism (dGe lugs pa) live together.

13. Local festivals

See Annual rituals above

14. Occupation of the local people

Although the area is regarded as semi-agricultural and semi-nomad, the

villagers are mainly engaged in agricultural work.

(5) bDe chen sgang Hermitage

1. Name of the hermitage

dPal ri khud yang dben bde chen sgang

2. Location

After driving 480 kilometres from Shigatse, one reaches Mount Mu la, whence a

further drive of thirty kilometres takes one to La phu village. The hermitage

is located near the village. Travellers on foot usually stay one night in

Tingri, then reach the hermitage early the next day.

3. History

bDe chen sgang was originally a hermitage established by the recluse sPa ston

dPal mchog (b.1040) of the sacred Bonpo family known as sPa, whose seat was

found in La phug village. Later, the hermitage was extended into a monastery by

sPa dPal ldan bzang po and then became an important centre of learning for

Bonpo followers in Western Tibet. The monastery produced several monk-scholars:

for example, Tre ston rGyal mtshan dpal who had compiled a type of

encyclopedia, in the monastery, of Bon and Buddhist doctrines, entitled Bon sgo gsal byed and the well-known historian, sPa bsTan rgyal

bzang po, who wrote several works in the same place in the 15th century. Later,

a branch of the sPa family migrated to Ye tha, in the Hor region, northern

Tibet, where it became prosperous, and as a result the monastery at La phug

declined and became once again a hermitage. It is still a small hermitage where

a few married religious practitioners (ser khyim)

reside.

4. Headship of the hermitage

The hermitage has no one leading it.

5. Current number of residents

One monk and four ser khyim

6. Current education

The only monk has gone to study in gYung drung gling Monastery (No.2). He is

expected to return and teach other people.

8. Daily rituals

These consist of performing frequent religious services dedicated to the

tutelary and protective deities in the sgrub khang

sanctuary.

9. Annual rituals

The hermitage cannot afford to hold any religious assemblies and is not

expected to do so.

Apart from going out to recite scriptures and prayers, the ser

khyim live with their families most of the time.

10. Books held in the hermitage

There is a set of the bKa’ ’gyur published

by Ayung Lama and sKal bzang phun tshogs in Chengdu, 1985-87.

11. Income and expenses

The meagre income of the hermitage is used for its renovation.

12. Local community

The local village is called La phug, where followers of Bon and Buddhism live

together.

13. Local festivals

The villagers propitiate local deities and erect propitiatory flags on the

mountain behind the hermitage on the 3rd day of the first month and the 14th of

the fifth month.

14. Occupation of the local people

A semi-agricultural and semi-nomad settlement.

(6) bZang ri Monastery

1. Name

bZang ri dgon (often wrongly spelled Zangs ri); its formal name is lHun grub

mthong smon gling.

2. Location

The monastery is situated on Mount bZang po ri, behind bZang ri village. It is

accessible by car. After reaching Nye mo bridge on the way from Lhasa to

Shigatse, and driving northward for eight kilometres, one arrives at the county

seat of Nye mo. From here a drive of three kilometres takes one to bZang ri

village.

3. History

bZang ri Monastery was founded in 1096 by mKhas pa Tshul khrims dpal chen. It

became a great centre for studies in metaphysics, where, over the years,

hundreds of monks studied. It was also a place where tantric meditation and

rituals were commonly practised. However, the monastery soon began to decline,

and did so for several generations. Later it was looked after by sPa ston ’Od

gsal rgyal mtshan, a descendant of the sPa family. This master’s main seat was

at sMan gong in Shangs. His chief disciple was Zhang ston Ba thang pa. There

then followed several masters, such as Zhang ston Tshul khrims blo ldan, Sum

ston lHa ’bum, Sum ston ’Dul ba bzang po, Sum ston bZang po dpal, mKhas grub

rGyal mtshan mchog legs of rMe’u and Rong ston Shes rab ’od zer, all of whom

were active in the monastery. The monastery was mainly maintained by the

members of the rMe’u family. There have been, altogether to date, forty

descendants of the rMe’u family down to the present rMe’u Nyi zla dbang grags.

The monastery was originally located east of bZang ri village and was destroyed

during the Cultural Revolution. In 1982, its site was moved up to the top of

the hill behind the village and was then rebuilt.

4. Headship system

The monastery had successive abbots, who mainly came from the rMe’u family.

5. Current number of monks

Fifteen.

6. Current education

This consists mainly of two aspects: 1) sending monks to gYung drung gling

Monastery (No.2) for elementary studies in philosophy; 2) teaching Bonpo

knowledge and conducting various rituals under the guidance of the old monks

within the monastery.

7. Educational exchange

See No. 6 above.

8. Daily rituals

These comprise mainly the reciting of prayers to invoke the tutelary (yi dam) and protective (bka’ skyong)

deities.

9. Annual rituals, based on the Tibetan calendar

Sixth month: on the 4th day, a ceremony of colouring the Bonpo
images.

Twelfth month: on the 29th, offerings to the local deities.

10. Books held in the monastery

There is a copy of the bKa’ ’gyur published

by Ayung Lama and sKal bzang phun tshogs in Chengdu, 1985-87.

11. Income and expenses

Normally it costs the monastery a large sum, in money and materials, for the

provision of meals at religious assemblies and for the renovation of the

monastery. So far no clear account is kept at hand. While the monastery

provides the monks with one meal every day, the monks have to bear the rest of

their living expenses themselves. From what he earns reciting prayers at

private homes, a monk is required to turn in one yuan per day to the monastery;

he is allowed to keep the rest.

12. Local community

There are 114 households in bZan ri village, all follow the Bon religion.

13. Local festivals

A ceremony of offerings by the whole village to the local deities on Mount

bZang ri is performed on the 4th day of the sixth month and the 29th of the

twelfth month.

14. Occupation of the local people

The villagers mostly make their living as farmers, and are engaged in grain

production.

(7) mKhar sna Monastery

1. Name

mKhar sna bsam gtan gling

2. Location

mKhar sna Monastery was situated at the foot of Mount sMan ri. Since there is

no road leading to the place it can only be reached on horseback or on

foot.

3. History

Originally it was a hermitage in the hills where monks of gYas ru dBen sa kha

Monastery practised meditation. Shes rab g-yung drung (b.1838), the 25th Abbot

of sMan ri Monastery(No.1) expanded it into a monastery. It was completely

destroyed during the Cultural Revolution. To date, the monastery has not been

formally restored.

(8) Pus mo sgang Monastery

1. Name

The full name is gSang sngags theg chen g-yung drung gling.

2. Location

After a nine-hour drive from Shigatse, one reaches Ya tung in Gro mo, whence a

three-hour journey on foot takes one to Pus mo sgang. One can also drive

there.

3. History

Pus mo sgang Monastery was founded by gYung drung dbang rgyal, who was a hermit

living on Mount sKyid mu sman ri in Gro mo. The monastery was then maintained

by a series of fourteen masters up to bsTan pa rgya mtsho. He fled to Bhutan in

1959. The monastery was completely destroyed during the Cultural Revolution. In

1985 its restoration began. Before 1959, there were sixty monks. gYung drung

tshe ring and his son Tshe ring dbang ’dus are in charge of the monastery.

4. Headship system

The monastery had a system of abbotship.

5. Current number of monks

Six

6. Current education

Two monks have been sent to study in gYung drung gling Monastery (No.2). Since

there are no formal study classes in the monastery, the rest of the young monks

learn prayers and scriptures under the guidance of the old monks.

7. Educational exchange

With the exception of sending one or two monk students to study under the

master Kun gsal blo gros in gYung drung gling, there are no exchanges with

other monasteries.

8. Daily rituals

These consist of the frequent performance of religious services dedicated to

the tutelary and protective deities, and the recitation of prayers and

scriptures.

9. Annual rituals, based on the Tibetan calendar

First month: on the 5th day, the memorial service of mNyam med Shes rab
rgyal mtshan based on the gYung drung klong
rgyas.

Second month: on the 10th, a performance of the tshes
bcu ceremony in which prayers are said to Dran pa nam mkha’ and his
twin sons Tshe dbang rig ’dzin and Pad ma mthong grol.

Third month: from the 13th to the 16th, a religious assembly.

Fifth month: on the 13th and 16th, performances of religious services
dedicated to the tutelary and protective deities, in which the common people
near the monastery participate.

Eleventh month: from the 7th to the 16th, a ceremony of offerings to the
tutelary deity, during which time religious dances take place the whole day,
as well as the propitiation of the local deity Brag btsan rgod ’bar ba on
the mountain behind the monastery.

In summer and autumn the monks return to their homes to live with their

families; in winter and spring they go back to the monastery for religious

activities and studies.

10. Books held in the monastery

There are sixteen cases of the Khro skyab edition of the Khams chen, a set of the Ngan

song sbyong ba’i gzungs written in gold and twelve cases of

scriptures given by gYung drung gling Monastery.

11. Income and expenses

Since the monastery has a meagre income, the relevant expenses are mainly borne

by patrons.

12. Local community

There is one village with thirty-five households, all of whom are Bon

followers.

13. Local festivals

On the 3rd day of the first month, the 15th of the fourth month and the 16th of

the eleventh month, all the villagers take part in the ceremonies of offerings

to the local deities on Mount sPo bo tshe dmar and Mount Zhu bo ri at the back

of the monastery.

14. Occupation of the local people

The villagers are mainly engaged in farming, with lumbering as a side

occupation.

Bonpo monasteries and temples in Nagchu, Chamdo and Ngari regions

The Nagchu region

One hundred and sixty kilometres west of Lhasa, along the Qinghai Tibet highway,

lies a marvellous snow mountain called gNyan chen Thang lha, one of the Five Great

Holy Mountains of Bon (bon gyi gnas mchog gangs ri chen po

lnga). It is about 7,117 metres in height. The abode of the deity gNyan

chen Thang lha (known in Buddhist tradition as lHa chen rDo rje ’bar ba rtsal),

distinguished among the nine mountain divinities, gNyan chen Thang lha externally

appears in the shape of a simple snow mountain, while internally it holds a

crystal treasury glittering with various jewels. At the foot of the mountain is a

lake topped with waves of nectar, half way up is a pretty rainbow-coloured tent.

The mountaintop is covered with white clouds of mizzly jewels. The pastureland,

blanketed with flowers, looks like a mandala of various flowers offered to the

deity, and the whole area, surrounded by the crystal stupas; the snow mountains is

a pilgrimage site of great superiority. There is no definite iconographic

description of gNyan chen Thang lha, but the lHa bskyed nang

gsal describes it as follows: “gNyan chen Thang lha would be smiling,

allowing his canine teeth to be seen slightly, his three brilliant eyes emitting

light, his hair bound with fine white silk, being thoroughly dignified, holding a

cane with a five-edged vajra in his highly raised right hand, and a crystal rosary

in his left hand, clad in a tricoloured cloak of fine silk, his head crowned with

blazing jewels, and beautifully dressed up, all over, with varieties of precious

stones.”

gNam mtsho phyug mo, the goddess of the lake (also known as rDor rje kun grags ma

or Rang byung rgyal mo in Buddhist tradition), the consort of gNyan chen Thang

lha, is one of the twelve brTan ma, the ruling goddesses of Tibet. These twelve

goddesses are Kun grags ma, Ya ma skyong, Kun bzang mo, bGegs kyi gtso, sPyan gcig

ma, dPal gyi yum, Drag mo rgyal, Klu mo dkar mo, Bod khams skyong, sMan gcig ma,

gYar mo sil and gYu sgron (in Buddhist tradition the name of each of these

goddesses is preceded by the word rdo rje). Among these

goddesses Kun grags ma takes precedence. She is superb, having a

turquoise-coloured body, one face, two hands and three eyes of wisdom. Holding a

banner of crowning victory in her right hand and a mirror of sanctity in her left,

she has a great loveliness. Her indigo-blue hair hangs down to some length, and

she is mounted on a turquoise-blue dragon in the centre of a swirling white cloud.

It is believed that Kun grags ma, the consort of gNyan chen Thang lha, is the

principal one among the twelve brTan ma, the protective goddesses of Bon.

The mountain deities surrounding gNyan chen Thang lha, in all directions, are rDo

rje ’bar ba rtsal in the east, rDo rje ’bar ba rtsal in the south, rDo rje ’bar ba

rtsal in the west, rDo rje ’bar ba rtsal in the north, lHa chen sKyes bu bzhin

bzang in the south-east, ’Brong g-yag zhol dkar in the south-west, rDo rje ’bar ba

rtsal in the north-west and lHa mchog Tshangs pa chen po in the north-east. All

these deities are said to be engirded: by the 360 companion deities and trillion

armed deities in circumference, by the white conchs of miraculous transformation

circling around in the sky, and by a pack of white wolves of both sexes and a herd

of long-haired wild yaks, excited in anger, from above and all directions.

gNam mtsho phyug mo is a holy lake of Eternal Bon just like the other lakes,

including Dwang ra g-yu mtsho, Ma pang g-yu mtsho and Ma ma mtsho. It is a very

large lake, extending about seventy kilometres from east to west, and about thirty

kilometres from north to south. More than half of its area belongs to dPal mgon

rdzong in Nag chu. As it is possible to travel by car from ’Dam gzhung via gNam

mtsho up to dPal mgon rdzong, the lake can be visited and thoroughly enjoyed.

In shape, gNam mtsho phyug mo resembles rDo rje phag mo, foremost among goddesses,

lying on her back: the rivers Ngang chu and Gri chu look just like her right hand,

holding a sword and lifted high into the sky; the three small ponds on the upper

side of the lake bear a resemblance to the three eyes of wisdom looking upward;

the lHa lcam khan pa looks like her bound hair; Ma chags Se mo do looks like the

left hand of the goddess holding a skull filled with blood in front of her breast;

the counterpart of Ma chags Se mo do is a cave, which represents her right leg,

bent; the lower end of the lake represents her left leg, stretched out; and Hal po

gdong lies just like the mattress of the fainted figure under the goddess’ foot.

Because of these, a mere glance at the lake may be enough for devotes of Bon to

have a feeling of real experience with Yum chen rDo rje phag mo. In their hearts,

devoted reverence to the lake may arise, as well as sincerity of supreme

virtue.

Similarly, the glorious ’Khor lo bde mchog has as the seats of his body, speech

and mind the following: the snow mountain Ti se (Mount Kailash) as the seat of his

body, gNam mtsho phyug mo his speech and Tsa ri his mind, each of which has an

auspicious season for making pilgrimages. Ti se should be visited in Horse years,

gNam mtsho phyug mo in Sheep years and Tsa ri in Monkey years.

gNam mtsho phyug mo can be divided into three parts: bKra shis do do che as the

seat of his body of speech, Bya do Nam mkha’ do as the seat of his speech of

speech, and Ma chags Se mo do as the seat of his mind of speech. These are

subdivided yet again into thirteen do chen and thirteen gdong chen. Furthermore, gNam mtsho phyug mo has so many other

characteristic sites, such as rGa lo gzim phug, mGon po phug, sGrol ma phug, O

rgyan phug, bKa’ thang phug, Zhabs drung phug, Bar do’i phrang, Cong zhi phug pa,

Karma phug, Klu khang phug and Nam mkha’ mdzod, that it looks like the sky strewn

with clusters of stars.

Both gNyan chen Thang lha and gNam mtsho phyug mo should be circumambulated in

Sheep years, the auspicious pilgrimage time. It can take from fifteen to twenty

days and nights on foot. A pilgrimage to gNam mtsho alone can take at least seven

to nine days. It is difficult to visit the island (do) called

Se mo do in summer because it is the centre of the lake and there is no boat,

while bKra shis do and Bya do may be very accessible. Currently a great many pious

people both clergy and laity frequently offer prayers in front of gNyan chen Thang

lha in various ways, such as erecting cairns, burning incense, raising prayer

flags or white ceremonial scarves, casting their possessions into the lake, and so

forth. The sacred gNyan chen Thang lha has now become a particularly celebrated

site to which numerous clerical and lay devotees of Bon pay a visit in search of

protection or in order to offer prayers, irrespective of their sect, school or

party.

The town of Nag chu is 154 kilometres from ’Dam gzhung. Then from Nag chu, a

ten-kilometre drive northward on the highway and a further eighty-two kilometres

in a north-easterly direction lead one to sNye rong rdzong. Because of the rather

bad condition of the road between Nag chu and sNye rong rdzong, the trip can take

some two and a half hours.

sNye rong rdzong

sNye rong lies to the north of Nag chu, south of the famous Thang khug la

mountain range. It is about 14,560 square kilometres in area, and is 4,700

metres above sea level. Pastureland covers an area of 11,800 mu. sNye rong, with a population of 25,000, has one qu under its immediate supervision and thirteen xiang, in which there are 165 village committees.

At one time, when sNye rong was under Sa skya pa rule, there were three major

tribes in the district, and another one was formed during the time of Phag mo

gru pa rule. These four then joined with several other tribes of the area,

including ’Bri ru, sBra chen and sTeng chen, to be united into the so-called

Thirty-nine Tribes (Tsho ba so dgu), which is very famous in Tibetan history.

In the middle of the Ming Dynasty during the time of the Phag mo gru pa, the

Thirty-nine Tribes was were absorbed into the Mongolian Tumed and Khalkha

tribes in mTsho sngon. It came under Mongolian control in 1637; and in 1732,

the central government of the Qing Dynasty ceded it back to the Tibetan

government. But in 1751, the Qing official (am ban) in

Tibet looked after the Thirty-nine Tribes. In 1916, the Tibetan government

established the post of governor-general of Hor (Hor spyi khyab), and put part

of the Thirty-nine Tribes under its control. But in 1942, the Tibetan

government abolished the post of governor-general of Hor and divided the

Thirty-nine Tribes into six divisions and sNye rong rdzong is one of the six.

On August 1st, 1960, the sNye rong rdzong office was established.

(9) sNang gsal Monastery

A brag sNang gsal g-yung drung gsal ba’i gling is under the jurisdiction of

Dar ’dzum xiang (also known as mTsho dbyang qu), which lies more than twenty kilometres to the north

of sNye rong rdzong. Although it is not very far, it takes more than an hour

to get there by car because of the terribly muddy road, which makes the

going difficult. This monastery is set in a fairly good natural

environment.

The monastery was founded in 1906. The predecessor of this monastery was

sMad sog gYung drung ’dzin pa’i gling (ruins of an ancient monastery near

Nag chu kha were recently identified as those of this monastery) which was

founded by Khyung po A bla grags pa and Sha ba sang grol. It was prosperous,

with hundreds of monks and nuns. In spite of the extensive work devoted to

the three noble deeds “keeping, defending and spreading the teachings of

Eternal Bon” through generations of lamas, the monastery was upset by,

needless to say, the troops of the Mongolian Jungar. During that time the

Mongolians subjected the two Khyung po lamas, dBu se and dBu nag, to

imprisonment and eventually murdered these two faultless lamas. The sight of

this incident made their great many followers tremble and the lives of their

followers subsequently fell into hopelessness.

Then a monastery called Khri dkar was set up on the bank of the Yag chu

river and the teachings of Bon were spread by several generations of lamas.

Destiny, however, reduced the monastery to a deteriorated state. Khyung po

bsTan rgyal grags pa then laid the foundation for the next one at Khyung

rdzong, situated at Gad ngas la, and maintained it for a while, but it, too,

collapsed in the Eleventh Rab byung.

Then Mi ’gyur grags pa, rGyal skyid grags pa, Nyi dbang, lHa dbang, Tshe

dbang g-yung drung and others, all from Khyung po, established the residence

(bla brang) of Khyung po sBra nag in A stod

district, which burdened them with the expectations of many proponents of

Eternal Bon that their thirst for a monastery would be satisfied.

In 1882, a miraculous baby, who emitted many auspicious signs, was born to a

couple, Khyung dkar gDung pa lha bu, the father, and Gur bza’ dPal ’dzoms,

the mother. The baby was called Nam mkha’ rgyal mtshan. From childhood he

stood out prominently among other children, with his varied talents. Endowed

with auspicious signs, he was praised by everyone. Until the age of

twenty-five, he lived as a herdsman in the manner of a yogi in order to

avoid being possessed by unclean transmigratory existence. At that time, his

parents repeatedly murmured their hope that their son would succeed to the

leadership of the family, but he did not accept this, for he wanted to take

an oath to become a monk.

In 1906, Nam mkha’ rgyal mtshan was ordained in the presence of sMon rgyal

Nam mkha’ dbang rgyal in rDza khog. In his mind, he conceived the idea of

building a monastery at a certain rocky place surrounded by many

outstandingly sacred sites such as the meditation cave of the great lama

Dran pa nam mkha’, his foot-prints and the like. Then a prophecy was made by

the yogi A lo, and in accordance with it, in 1911 Nam mkha’ rgyal mtshan

went to seek the place where a new monastery should be built.

It was a place with many auspicious signs, such as the following: to the

right, lHa ri spang mtho, whose summit consists of a crystal rock; at the

front, Un chen dur krod nor bu spungs ri and gNyan chen wa ra, which look

like dextral white conchs; and mountains, including, at the back, ’Bul ri,

the gathering place of deities, the klu, and the gnyan. As the place was filled with many springs, herbs

and other auspicious symbols, he decided to build a new monastery there,

which he did in 1918. A brag sNang gsal Monastery was thus established.

He then established the monastic discipline in the establishment with the

establishment of the Three Trainings. He made pilgrimages to many places,

such as the Four Divisions of Central Tibet (dbus gtsang ru

bzhi), Ti se, Bon ri and so forth. He studied various doctrines

under many teachers, irrespective of their sects, including ’Gro mgon Shes

rab g-yung drung, bZod pa rgyal mtshan, and the great treasure-discoverer of

A dbang, Rig ’dzin rgya mtsho, who was a Buddhist priest. He received from

them the threefold lineages “initiation, transmission and explanation of

texts” of the entire doctrine of inner, outer and secret. All the good deeds

he had learned and performed over a decade led him to a state of knowledge

of the most excellent quality. Every sign of his achievement thrilled the

common people. Since he had obtained omniscience and omnipotence, he came to

be known everywhere as the one who would save all the people in this and the

next life, by the designation of A bla sNang gsal, from Khyung lung dNgul

mkhar in the west to mTsho sngon in Amdo in the east.

As for the account of his previous lives, his origin is traced back to Tshad

med ’od ldan in the time of gShen. The line then leads successively down to

sTong rgyung mthu chen in the time of Bla chen Dran pa nam mkha’ in the

early stage of Bonpo dissemination, and sPyang sprul Nam mkha’ rgyal mtshan

in the latter stage of Bonpo dissemination. To make the long story of his

life short: he trained himself in the three deeds of hearing, thinking and

meditating, and moved on into the three deeds of teaching, debating and

writing; he preached extensively for his own sake and for the sake of

others, which was openly praised everywhere, in consequence of which he

turned into the one like the vast ocean of summer.

Main religious objects and activities of the monastery:

Shar gling sham po lha rtse.

At the centre of this mezzanine-high building was a gilt-bronze statue

of sTon pa Khri gtsug rgyal ba as tall as a mezzanine. There was also

the sacred gilt-bronze statue of gShen rab Mi bo accompanied on either

side by the cubit-high Four Principal Buddhas (bDe gshegs gtso bzhi).

On the sculptured wooden shelves to the right were the cubit-high

Sixteen Arhats (gNas brtan bcu drug) in gilt-bronze. Along the left

wall was a varnished wooden shelf with an outward appearance of Pho

brang gling dgu, the Mandala of Peace, and an inward appearance of the

gSas mkhar bcu drug, the flame of the potential nature of wrath. In

front of sTon pa gShen rab Mi bo was the cubit-high silver statue of

mNyam med Shes rab rgyal mtshan. Painted on the wall were murals of

the Thousand Buddhas. Such was the magnificence of this shrine’s

religious objects.

bKa’ ’gyur lha khang

On the right-hand side of this two-storey building was a life-sized

gilt-bronze statue of sMra ba’i seng ge, and on the left-hand side was

that of Byams ma. Along the walls on either side were three hundred

volumes (po ti) of the bKa’

’gyur of both Buddhism and Bon, along with one hundred

thumb-sized images of gShen rab made of silver, and another nine

hundred of copper.

sKu gdung khang, gYu rtse khang and dBu rtse khang

The two-storey sKu gdung khang had a triple-headed stupa of Lo pan

mchod rten, which nearly reached the roof of the building, and murals

of the Forty-five Peaceful deities (Zhi lha zhe lnga).

gYu rtse khang had a complete set of religious objects: at its centre

was a statue of ’Brug sras chem pa the height of an arrow, made of a

compound of gold and silver. To the right was a cubit-high silver

statue of Phur pa together with another nine of gilt-bronze. On both

sides of Phur pa were one hundred stupas in gilt-bronze, and on the

walls were murals of the thousand gShen lha ’od dkar.

Similarly, dBu rtse khang was adorned with many religious objects. At

its centre was a gilt-bronze statue of gShen lha ’od dkar as tall as a

two-storey house. To the right and slightly in front of the statue was

a magnificent, elaborately worked gilt-bronze mandala, organized with

holy elements to the height of a mezzanine. It was constructed of,

from the bottom, the following: the four continents; the four islands;

the seven mountains; the seven lakes; the abode of the Thirty-three

gods, where the temple rNam rgyal khang bzang was found; and, on the

top, the Garuda subduing the three worlds. To the left and slightly in

front of gShen lha ’od dkar was a shrine of the Eighty-six Wrathful

deities (Khro rgyal gya drug) in gilt-bronze. And above the gShen lha

’od dkar were the Forty-five Peaceful Deities (Zhi lha zhe lnga) in

gilt bronze.

The construction of these five buildings, together with the fields

around, presented a resemblance to that of the heart of ’Ol mo lung

ring, the Holy Land. The beautiful and lovely scene of the purest land

raises a deep faith and reverence in one’s mind when it comes into

sight.

There were two meditation halls (sgrub khang),

the old one and the new, with many religious objects in each. In the

old one was a gilt-bronze statue of sTag la me ’bar, a thangka of Srid

pa’i rgyal mo and masks of some Bonpo guardian deities. In the new one

was a statue of the hundred-headed, thousand-armed lJang nag made of

gold and silver, and the Four Queens (rGyal mo rnam bzhi) in

gilt-bronze. There were also thangka embroidered with silk, and many

other religious objects.

Of the two residences (bla brang), the older one

had the Thang gsas lha khang, inside which were many religious

objects, such as the following: a gilt-bronze statue of rNam par rgyal

ba; a gilt-bronze reliquary stupa of lHa bu, the father of sNang gsal

Rinpoche; murals of about five hundred figures of Thang gsas sgrol ma,

a wheel of life and the kings of the directions (rGyal chen sde bzhi);

a statue of sTon pa made of pure gold, rediscovered in Kong po Bon ri

by sNang gsal Nam mkha’ rgyal mtshan; an image of the diety Zhi ba a

gsal, which was an old relic of the Khyung po family; an Indian-made

copper statue of gShen rab named “Black Gold of Thirteen Horse Head”

(gSer nag rta mgo bcu gsum); large and small conchs called dBu

yang.

Annual religious activities and monks of the monastery

During the three days from the 3rd to the 5th of the first month,
a memorial service was held in honour of mNyam med Shes rab rgyas
mtshan, during which assemblies were held to make
flower-offerings.

From the 13th day of the second month to the 18th of the third
month, prayers were offered in a memorial service for sNang gsal Nam
mkha’ rgyal mtshan, in the course of which an extensive procession of
monks was arranged on the 27th day of the second month.

From the 30th day of the second month to the 18th of the third
month was the period in which the rituals of sKye sgo,
rNam klong gnyis, and Zhi khro were performed. From the 8th to
the 15th of the third month, the ritual cycle of Khro bo and the
recital of the Kanjur and Katen, were staged in the Shar rtse khang.
The ritual of the Grub sman rnam bzhi, the hundred offerings of Ma
rgyud and other rituals were performed on a grand scale in the dBu
rtse khang. During the three days from the 15th, a large group of
devotees of Bon got together to enjoy the glory of the artistic
religious dances performed by the monks; these dances included sNa
sel, A tsa ra, Sa ’dul khro ’cham, Srid rgyal dus drug, gZe ma dgu
’cham, Ha shang, Ma rgyud tshogs ’cham, rNga chen mo, dPal mgon gral
brgyad, Dur khrod gnas brgyad, the Snow Lion (seng
ge), the Tiger, the Leopard, the dBal stag, the dBal ’brug,
the dBal g-yag and the dBal kyung.

In the fourth and fifth months, primary and principal
instructions, along with various other teachings, were given, as well
as guidance on general and detailed knowledge.

From the 6th to the 9th day of the sixth month, rituals rNam rgyal
stong mchod, gYang skor and dGra lha dpang stod were performed.
Similarly, there was propitiation of mountain deities and
circumambulation of holy mountains, followed by a horseracing
competition customarily organized by the monastery and the A brag
community. The competition was a social occasion.

From the 13th to the 20th day of the seventh month rituals of Kun
gsal byams ma’i tshogs brgya and Yi dam kun ’dus las tshogs were
performed.

During the three months from the eighth month to the tenth, most
of the monks and lamas visited each village to give religious
services; otherwise they stayed in the monastery for daily tea.

From the 23rd to the 30th day of the eleventh month, the dgu bzlog rite, based on the ritual cycle of sTag
la, was performed.

In the twelfth month, from the 3rd to the 5th day, the bskang gsol ceremony was held on a grand scale
according to the Zhu tradition; from the 23rd to the 30th day, the dgu bzlog rite, based on the cycle of Phur pa, was
held.

Formerly, the monastery had five hostels (khang

tshan) each of which had a lama and a teacher: the lama Tshul

khrims blo ldan and the teacher rMa rong Thar dkar in Shar rtse hostel,

the lama Dwangs ra Zla zla and the teacher Seng ge in bKa’ ’gyur hostel,

the lama Don nyid and the teacher bsTan tshul in sKu gdung hostel, the

lama ’Bum thar and the teacher A ’jab in gYu rtse hostel, and the lama

Nam mkha’ g-yung drung and the teacher A chig in dBu rtse hostel. There

were 139 monks. The lama and teacher of each hostle took, in rotation,

all the responsibilities for the annual religious activities.

At present, this monastery consists of the following buildings: one

temple with one hundred long pillars, the assembly hall with four, the

bKa’ ’gyur khang four, and the two meditation halls have four each; a new

kitchen and more than thirty monks’ quarters have been built. Something

that should be stressed is that a collection of religious objects remains

in perfect condition. It includes the following: the relics of sNang gsal

Nam mkha’ rgyal mtshan; a mezzanine-high, three-headed stupa made of a

compound of gold and silver; a mezzanine-high gilt-bronze statue of gShen

lha ’od dkar; a life-sized gilt-bronze statue of Byams ma and a reliquary

stupa of the lama Nyi grags.

There are ten lamas and more than forty monks at present. The monastery’s

main source of revenue is the circulation service around the village. It

depends on every household for support.

(10) Chab mdo Monastery

The monastery’s full name is Chab mdo dgon dPal gShen bstan g-yung drung bde

chen gling. It is located in Shag chu xiang, in the

south-eastern part of the rdzong. Although it is no

more than thirty kilometres from the rdzong to the

monastery, it takes about one and a half hours by car because of the bad

road condition. This is one of the Bonpo monasteries that has a long

history. It was destroyed in 1641 when Mongolian troops led by Gushri Khan

bsTan ’dzin chos rgyal invaded Tibet. Reconstruction was undertaken in

1917.

In the time of gNya’ khri btsan po, the teachings of Bon became widespread

in Tibet. During this period, however, the monastery experienced a rise and

fall, and met with great misfortune in that many masters of Bon gshen

scattered to mDo khams and the nomad area because of the religious

oppression by bTsan po Khri srong lde btsan. In the nomad area, those Bon

gshen masters who had escaped established many monastic communities in order

to get a foot-hold there, so that the precious teachings of Eternal Bon did

not degenerate. At that time Khyung po A bla grags pa and Sha ba rang grol,

who both came from the upper Dwang ra Khyung rdzong, established Sog gYung

drung ’dzin pa’i gling monastery and greatly increased the number of monks.

The three deeds of keeping, defending and spreading the precious teachings

of Eternal Bon became widespread everywhere.

However, at the same time, Gushri bsTan ’dzin chos rgyal first captured mDo

khams and then gradually penetrated gTsang by waging war against Karma bstan

skyong dbang po, the king of gTsang, and brought it under his control.

In 1642, the Tibetan government began to organize itself and the doctrine of

the dGe lugs pa sect began to spread widely in Tibet. Simultaneously, a

large number of monastic communities of the bKa’ rgyud pa and Eternal Bon

were, as a matter of course, destroyed by the military power of Gushri bsTan

’dzin chos rgyal. Many Bonpo monks and nuns were ferociously tortured and

eventually murdered. After that, although Khyung po bsTan rgyal grags pa,

Khri bde gung grags and Khyung po ’Bun snang tried their best to practise

the three deeds “keeping, defending and spreading the teachings” they

gradually declined.

At that time, Khyung po Nang chen grags pa brought the statue Zhi kro rgyab

bkrod and other religious objects to A smad district and took care of the

monastery of Khyung po sBa nag bla brang. Khyung po sMan ri grags pa, gShen

sras grags pa and sNang gsal grags pa are said to have followed successively

in the line of this Bla brang.

A brag sPyi ba grags pa then put up a yak-hair tent on the pastureland so

that they could declare that their monastery was settled there. They raised

funds and scraped together enough monastic implements, including the

offerings to the deities and costumes for religious dance. Besides that,

they also obtained many religious objects such as the Zhi khro rgyab bkrod

and other invaluable relics. Gathering a number of devotees in the nomad

area, they performed prayer services and rituals to the satisfaction of the

people.

There were about twenty, mostly tantric practitioners, but some of them were

real monks. They practised chanting and meditation. They performed religious

services based on the ritual cycles of dBal gsas, gTso mchog, Phur pa, sTag

la and Byams ma. They also propitiated Srid pa rgyal mo drel nag, Mi bdud, A

bse, rGyal po Nyi pang sad and dGra bla’i rgyal mo. Since they performed

these rituals extensively, the monastery became the object of worship for

the people, for this life and hereafter.

From among these lamas came bsTan ’dzin grags pa in the lineage of sBra nag

bla brang, who had accomplished complete deliverance from every attachment

of this world. But after his leaving for the purest land Bon dbyings (after

his death), even the sBra nag bla brang lineage fell into a state like that

of a rosary broken into pieces. Later on, this situation caused the sBra nag

bla brang to invite, willingly or unwillingly, lamas of the Khyung po

lineage from A stod district.

About the same time, in 1880, dBang phyug gYung drung tshul khrims, an

accomplished yogi of the Nag ru lineage, one of the three lineages of Khyung

po “White, Black and Yellow” was born, emitting many auspicious signs. From

childhood, gYung drung tshul khrims had inborn knowledge quite unlike all

other children. Being a master in the fields of calligraphy and arithmetic,

he became the one most admired by all the laity and priests. When he grew

up, he felt so deeply sad about the cyclic existences that he made

pilgrimages to Central Tibet, Mount Kailash in Western Tibet, Bon ri in of

Kong po; and when he visited monasteries including sMan ri (No.1), gYung

drung gling (No.2) and mKhar sna (No.7) and he studied under many matchless

teachers to receive initiations and instructions of outer, inner and secret.

He then thoroughly learned the Sutra, Tantra and rDzogs chen. Adjusting

himself to the monastery, he took the full ordination of Drang srong,

consisting of 256 vows.

A prophecy was made at that time by sKal bzang nyi ma, the great abbot of

gYung drung gling, that a new monastery would be built in sNye rong

district. In accordance with the prophecy, a large group of devotees of Bon

having united with some leaders of Shag chu smad community in sNye rong

rdzong apprised mKhan chung Grags rnam, the governor-general of Hor that

they would establish Chab mdo dPal gShen bstan gYung drung bde chen gling,

which they did in 1917.

gYung drung tshul khrims maintained the monastery by the observation of

monastic discipline, such as the Three Trainings, in consequence of which he

became the very guide of the three deeds of keeping, defending and spreading

the precious teachings of gShen. Furthermore, he developed his unique

abilities: he left a number of handprints and footprints all around the

monastery, including places on the hills in front and at the rear; the flag

of his reputation as Chab mdo rTogs ldan fluttered high.

However, due to the unfortune of devotees, he died on the 23rd day of the

eighth month, 1947 with the signs of summer thunder booming through the sky

above the monastery.

After that, until the Cultural Revolution, the monastery was looked after by

his nephew, Bla chung tshe dpag of the Khyung po Nag ru family. During this

time the monastery was enlarged and the necessary religious objects, such as

statues, scriptures, stupas and implements of offerings, were greatly

increased. Among many Bonpo establishments, this monastery had the high

reputation of having grown just like a lotus that comes out of the mire.

Religious objects and rituals of the monastery:

sKu gdung lha khang

The main religious object of this three-storey temple was the

gilt-bronze reliquary stupa of the sage of Chab mdo, gYung drung tshul

khrims, in the style of the gYung drung bkod legs stupa, as tall as a

two-storey house. To its right was a statue of Li shu about the same

size as the stupa. Further to the corner was a gilt-bonze statue of

sMon lam mtha’ yas. To the left of the stupa was a gilt-bronze statue

of Dran pa nam mkha’ about the same size. Among these, there was also

a gilt-bronze statue of rNam par rgyal ba as high as the ceiling.

On the upper floor was a gilt-bronze statue of sTon pa gShen rab as

high as the ceiling. In front of it were religious objects that

included the mandala, built at a cost of two thousand Chinese yuan,

the butter lamp stand that cost one thousand yuan, a set of seven

silver cups that cost one hundred yuan, the mandala of the Twelve

Rituals (Cho ga bcu gnyis), an embroidered thangka, and a great many

other equally sacred religious objects.

The assembly hall (’du khang)

At the centre of this two-storey building, which had fifty-two

pillars, was a clay image of rNam par rgyal ba as tall as the building

itself. Beside it, on both sides, were bronze statues of the four

Buddhas and the four wrathful deities, and five large golden thangkas

of the Thousand Buddhas. There was also a chamber with 122 wooden

stupas in it. In addition to these, the number of invaluable religious

objects in this building was beyond counting.

The Meditation hall (sgrub khang)

In this building there was a statue of the guardian rGyal po Shel

khrabs and a number of masks of other guardians.

The Lama’s residence (bla brang)

Of the two bla brang, the upper bla brang was a building of three storeys. It consisted of

bKa’ ’gyur khang, Zhabs brtan khang and Rig sngags lha khang. In the

two Rig sngags lha khang were small gilt bronze images of Byams ma,

gDugs dkar, sTag la me ’bar, Ma rgyud, Phur pa and many others.

The main religious object in the lower bla brang

was the clay image of rGyal ba rgya mtsho, about half the height of

the ceiling. On either side of it were cubit-high clay images of the

Sixteen Arhats (gNas brtan bcu drug). In front of the relics of the

Sage gYung drung tshul khrims was a mandala, built at a cost of two

thousand Chinese yuan, small butter lamp stands of silver, silver

water bowls in various sizes, and many other things.

The Communal quarters (khang tshan)

There were four khang tshan in Chab mdo

Monastery: bDe chen smon grol, ’Dod ’byung phun tshogs, Lung rig grags

rgyas and Srid gsum dbang bsgyur. There were more than thirty rooms

for the 102 resident monks.

Annual religious services of the monastery

The 2nd day of the first Tibetan month is the commemoration of
mNyam med Shed rab rgyal mtshan. Flower offerings are made for three
days beginning on that day.

During the five days from the 15th day of the second month, there
are assemblies of the Twelve Rituals (Cho ga bcu gnyis).

In the third month, assemblies are held for prayer
services.

During the ten days from the 1st to the 10th day of the fourth
month, a thousand offerings of rNam rgyal are made; simultaneously,
the dancers of the monastery perform religious dances such as rGya nag
Ha shang, Sa phyag, rNam brgyad, rGya tsha, Ging ’cham, sTag la’i rnga
’cham, Seng ’cham, gTor rgyag and others. These are very well
performed in a manner perfectly true to the origin.

From the 13th to the 25th day of the fifth month there are
recitals of the bKa’ ’gyur.

During the seven days from the 5th day of the sixth month each
khang tshan holds rituals to meditate on its own Yi dam. Concurrently
with this, the lay and clerical devotees propitiate the local deities
and they enjoy the summer festival by participating in competitive
track events.

In the seventh month the Zhi khro ritual was performed.

During the three days from the 23rd day of the eighth month, a
memorial service is held in honour of gYung drung tshul khrims, the
sage of Chab mdo, and flower offerings are made.

From the 3rd to the 10th day of the eleventh month, the ritual
cycle of Me ri is performed.

From the 3rd to the 30th day of the twelfth month, two rituals of
Khro bo and Phur pa are simultaneously performed, finishing with the
gTor rgyag che mo rite.

At present, there are three lamas and more than fifty ascetic monks in

the monastery. Its buildings include the temples, the assembly halls, a

kitchen and another building of about sixty pillars. Monks’ quarters

number more than twenty. Moreover, the monastery is well equipped with

the religious objects it needs. The religious services and rituals are

also practised in a manner true to the tradition.

(11) Sha ri Monastery

rDza dmar Sha ri dgon Dar rgyas gling is located in the southern rDza dmar

xiang, which covers the north-western part of sNye

rong rdzong.

The monastery stands on top of a small hill, to the north of which stretches

a range of magnificent rocky mountains. The plain around the monastery is

beautiful, large and spacious. A great many people, both lay and clerical,

would be fascinated at the sight of it.

The monastery was founded in 1890 by bSod nams g-yung drung of the sKam

clan. The story of the monastery’s beginnings is as follows:

The great abbot of sMan ri (No.1), bSod nams lhun grup dbang gi rgyal po,

came to stay in rDza dmar in the Thirteenth Rab byung. During his stay he

fasted on the tenth day of every month, and made flower-offerings. Having

seen this, some senior Bonpo took it as being most important for them and

adopted it as a part of their collective works. The accomplished saint

repeatedly shouted out an oath to the territorial deities such as Ri rgan

Bum rdza se mo, and made them take vows so that they would protect the

peaceful communities.

Later, when the great abbot of sMan ri, Nyi ma bstan ’dzin, came to rDza

dmar, he not only urged and explained the necessity of building a monastery

there, he also made the most careful preparations he could afford.

Then another great abbot of mKhar sna (No.7), ’Gro mgron Shes rab g-yung

drung, came to rDza dmar and built a five-storey stupa at bKra shis na mo

che. In addition to this, he identified the sacred hill on which a monastery

should be built, and made a thorough investigation of the place.

The story of the origin of the name rDza dmar Sha ri goes as follows: Once

when gShen gSang ba ’dus pa captured some witches, he bound them all firmly

to a chicken-shaped rock, on the part that looked like the head of a bird.

But two of them, Me bza’ brag sbyor and Chu bza’ rlung sbyor, managed to

escape, barely, and disguised themselves as deer. Later, however, gSang ba

’dus pa killed them with his sword, which made him famous as a deer hunter,

Sha ba ri (hence the name Sha ri).

To the south of rDza dmar Sha ri there is a rocky mountain called Tshe bum

in which a number of treasures are kept, including the magical objects of

sTag la me ’bar, the mysterious stick of ’Od ldan ’bar ba and the like.

To the east is Shel rdzong, the abode of Yum chen Thugs rje Byams ma. There

is also a cave called the Shel phug, the abode of Kun bzang rGyal ba ’dus

pa, in which there are many self-grown (rang byon)

letters on the rock and self-grown figures of particularly eminent ones

still visible. In 1892, sKam bSod nams g-yung drung founded rDza dmar Sha ri

Monastery in accordance with the prophecy made by Shes rab g-yung drung,

undertaking mass fasting, which had previously been practised by senior

Bonpo on the tenth day of each month as the basis of their activities.

The altar and religious objects were completely renewed and the monastery

was looked after by mKhan nag bla chung, Khro bla sKal bzang rgya mtsho,

bZod pa dge slong and A mchod Ge khod. Although bsTan pa tshul khrims, who

was then sent from sMan ri, became widely known as the Sha ri abbot, the

unfavourable climate gave him no choice but to finally return to his home in

rGyal rong.

The next to take care of the monastery was mTshams pa Shes rab. However, to

his misfortune, a gush of water from underground caused the temple and the

schoolhouse to be ruined. The monastery suffered greatly, on the brink of

annihilation.

At that time, in the course of a discussion involving officials, citizens

and monks, an expectation grew that sKam Tshe dbang ’gyur med (generally

called sKam ’Gyur dga’ Rinpoche) would restore and maintain the monastery.

They told him the essentials of the discussion, which he fully accepted.

Tshe dbang ’gyur med was exceedingly venerable; he had taken the monastic

oaths in the presence of the abbot of sMan ri, Phun tshogs blo gros, had

studied under many great teachers and had completed the quintessence of the

three Sutra, Tantra and rDzogs chen. For the sake of all beings, he spread

the teachings of gShen widely, so that his fame reached every part of the

Bonpo community. All Bonpo experienced such heartfelt gratification that

they respected him as their head.

He spent everything that had been given to him by many patrons and

proponents, lay and clergy, solely on good deeds. Since there was no choice

but for the monastery to be transferred to another place and rebuilt, the

great abbot of sMan ri, Nyi ma dbang rgyal, and some others inspected Nor bu

gdong, the plain below Ri rgan bum rdza. However, the officials, citizens

and monks of rDza dmar all raised an objection to this with the reason that

the place was too far from Ge mo where the lord Kham pa Ge khod resided,

along with other reasons. A discussion was then held among Tshe dbang ’gyur

med, Zhwa khra ’Chi med, the chieftain of rDza dmar, and Kham pa Ge khod,

the chieftain of Ge mo. They reached an agreement to build the monastery

midway between rDza dmar and Ge mo.

As almost all the religious objects of the monastery except for one set

manuscript of the bKa’ ’gyur and bKa’ brten and some fine incense had been

dispersed by that time, sKam ’Gyur dga’ began to gather together the

religious objects and the people and the government of rDza dmar began to

work on the temple. Since they participated in the construction in this way,

the religious objects and the temple were soon nearly completed, when sKam

’Gyur dga’ was struck down with an illness. Taking over his work, two of his

disciples, bSod nams lhun grub and Nam mkha’ rgyal mtshan of the sKam clan,

completed the task.

With respect to the family of sKam, it is known to be in the line of the

sGo, one of the five great clans of early Tibet: sGa, sGo, gDong, dBra and

’Bru. The forefather of the sKam transformed himself into a deity’s

offspring called dGa’ ba mdangs ldan, and descended to this world for the

sake of religious trainees, so that they would be led by the clear light of

the deity. In order to tame the devil Bhyo ra nag po, he came down to a

place called Yul bla ra na se with a turquoise drum booming in his hand.

There he was known by the name of sGo rgyal lha bon thod dkar.

The reason why he was known by the name of sKam is as follows: there was

once a time when the lake Dwang ra g-yu mtsho overflowed naturally, and sGo

rgyal lha bon thod dkar appeared and demonstrated his acquired ability by

drying up the flood. After this, his clan came to be called by the name of

sKam (which means drying).

Subsequently, in some districts, including Dwang ra g-yu mtsho, sDe dge, and

Hor sBra chen, men of the sKam family through successive generations became

the most talented leaders. It is said that that there have been some 180

masters in the sKam family, such as sGo A lod shig gzan, gYung drung nyi

rgyal, the tutor of Nyi ma bstan ’dzin, the great abbot of sMan ri; sKam

Khro rgyal grags pa, Nyi ma rgyal mtshan, the abbot of So brgyad, and

others.

The way in which the sKam family formed the foundation of prosperity in the

Hor sBra chen district was as follows: Once when a quarrel was provoked in

the sDe dge district between sKam bsTan ’dzin gtsug phud and Ga lhug, the

chieftain of dKar shul, they asked the king of sDe dge at lHa thog to deal

with it. sKam bsTan ’dzin gtsug phud won the decision that the monastery

should be exempt from taxation. Hearing this, the chieftain of dKar shul

developed a hatred for him, and threatened that no monk would be allowed in

the monastery. However, sKam bsTan ’dzin gtsug phud felt generous enough to

leave an excellent mark at the rTsi chu river as witness of his spiritual

accomplishment. The Hor lineage eagerly wanted to leave for rTa sgo in upper

Nag tshang. However at that time, Nyi ma rgyal mtshan, the elder son of the

religious teacher of the Klu phug monastery in the Hor sBra chen district,

repeatedly expressed his hope that he would fix his permanent abode in Hor

sBra chen. Because of this, sKam bsTan ’dzin gtsug phud took up permanent

residence in the Hor sBra chen district so that he could give full support

to the hope of Nyi ma rgyal mtshan. Descendants of sKam gradually increased

and the teachings of gShen became widespread in rDza dmar in the sNye rong

district. The reputation of the sKam family thus came to be widely known in

Hor sBra chen.

Structure and religious objects of the monastery

The monastery consisted of the following buildings: the assembly hall

with four long pillars and sixteen short ones; two temples, rNam rgyal

lha khang and Dran pa lha khang, each with four long pillars and four

short ones; the two-storey bla brang; the meditation

hall; and the large quarters for monks.

Formerly, this monastery possessed an abundance of religious objects

including the following: a sacred gilt-bronze statue of gShen rab rNam

par rgyal ba as tall as a two-storey house, the Four Buddhas of

gilt-bronze and a gilt-bronze statue of gShen rab Mi bo. In the Dran pa

lha khang were the reliquary stupas of sKam ’Gyur dga’ and some other

relics.

Among the many religious objects, the ones of particular importance were

the following: the treasure-trove statue of sTon pa gShen rab; the big

conch called bKra shis ’od ’bar; multiple relics called Yid bzhin dbang

gi rgyal po; three small tsha tsha clay images belonging to ’Chi med Dran

pa, the father and sons; the golden flat-bell of self-deliverance; the

self-grown white letter A, found in rTsa ri mtsho dkar by Karma pa Rang

byung rdor rje; the footprint of mKha’ ’gro Klu yang sgong brgyad; the

silver statue of gShen lha ’od dkar called bKra shis ’od ’bar,

rediscovered by Nyag gter gSang sngags gling pa; the “red gold” stupa

discovered by Khro tshang ’brug lha in the rDzu ’phrul phug cave on Mt.

Ti se; the self-grown image of Zhi ba Kun tu bzang po, which came out of

the teeth of a Shel sku Khro bo rgyal mtshan; the self-grown image of

gShen lha, which appeared on the skull of Khyung po Gyer chen zla med;

“six relics of the six directions”; and a phur pa

dagger made of bronze.

There were also a great many precious manuscripts including a high

quality set of bKa’ ’gyur and bKa’ brten, the Khams brgyad, the Mi nub

mtshan mdo and the Dri med gzi

brjid.

Annual religious activities and rituals

This monastery followed various traditions such as that of Zhu, Bru and

the New Tradition.

In the first Tibetan month a fast was performed.

In the sixth month there was an annual festival during which an
assembly was held on the tenth day, concurrently with which a
religious dance was performed.

During the three months from the tenth to the twelfth, the dgu gtor rite was performed once each month, three
times in all. In the old days when the monastery flourished, there
were monthly prescribed services.

At that time, this monastery was an establishment where there were both

monks and tantric practitioners. There were about twenty monks and some

sixty trantric practitioners.

It is said that there were “the eighty generations of Bonpo tantric

practitioners of rDza dmar”. Some of these must have observed the tantric

vows properly. Among the monks there were many who observed their vows

strictly. The famous chanting master of sMan ri, called the Teacher sBa

ba, was also a monk from Sha ri Monastery.

At present, this monastery has eight lamas and twenty-five monks whose

conditions are good in every respect.

(12) rTing ngu Monastery

Sog rTing ngu bon dgon Nor bu gling is located in Khro bo la xiang, to the north-east of sNye rong rdzong. It is about eighty

kilometres from the rdzong to the monastery. As the

road is very bad, it is impossible to get there by car in summer. Even on

horseback it is an extremely difficult task to reach it.

The monastery was founded in 1748 by lHun grub dbang ldan. He was born in

1703 in the sDe dge district of Khams. From childhood, he had innate

knowledge and intelligence of remarkable lucidity. He devoted himself to the

practice of meritorious deeds. He had love and compassion for all religious

trainees. In the manifestation of right discernment that he displayed he was

quite unlike any other child.

When he reached the appropriate age, he received the most careful

initiations and transmissions of Sutra and Tantra in the presence of the

great abbot of sMan ri, gYung drung tshul khrims. Having done this, he made

rapid progress in practising meditation. He circumambulated the holy

mountains in Amdo and Central Tibet, regardless of the schools they belonged

to. At the same time, he studied under many excellent masters of several

monasteries. Since he respected them as his chief masters and received

profound initiations, text-transmissions and religious teachings, he reached

a state worthy of praise from everyone.

Then he went to see lHo rTogs ldan dkar po, whose name was widely known. He

prostrated himself, bowed his head and asked for blessed initiation and

teachings. lHo rTogs ldan dkar po said,

“O You, the noble one, protector of fortunate religious beings!

Having easily obtained selfhood without searching or exertion,

Today we have met here naturally without motivation,

You have had the fate [to see me] pulsing in your veins without fading,

The fate of sentient beings lies on you; I shall tell you without

concealment,

You are the one called the Possessor of Self-created Power (lHun grup dbang

ldan) of lHa thog,

Act true to your name, and you will gain the ear of all the people.”

Following the instruction, lHun grup dbang ldan continued reciting prayers

and devoted himself to making pilgrimages and sitting in hermitages,

carrying with him the scriptures and a medical kit. Then he went northward,

close to the yak hair tent of the chieftain of the Sog community, and asked

for alms.

There were three brothers in the chieftain’s family: the elder, middle and

younger, whose names were, respectively, Khro bo rgyal, Khro bo dar and Khro

bo srung. At that time, Khro bo rgyal, the elder one, had been suffering

from an illness for a year, during which all medical care and religious

rituals had no effect at all. The three brothers invited the saint lHun grup

dbang ldan into their tent, and the elder one, Khro bo rgyal, said,

“Happiness is welling up inside me at the very sight of you,

Flowing through my body is energy that I have never felt before,

I would like to remember what name you bear,

I prostrate myself with reverence,

I wonder what caused me to suffer from illness,

I beg from you the best divinatory service to turn my illness away.”

lHun grup dbang ldan said in reply: “I am the one called lHun grup dbang

ldan, but I am not the one who tells whether the divination comes out good

or bad. What I can do for you is to give you medical treatment.” Then he

made an examination of urine and faeces, and gave the most careful medical

treatment to satisfy the elder brother’s wishes.

Forty-nine days later the patient finally got far better than their

expectation, which, at the same time, raised faith and reverence in the

brothers’ minds. Though they repeatedly asked him what kind of thing he

wanted as a doctor’s fee, he said “I do not need any kind of doctor’s fee,

but I have a wish to build a monastery in accordance with the prophecy made

previously by the superior saint. Therefore I shall request you to give me a

small piece of land where a monastery could be built. The three brothers

were so happy to hear his words that they said, “We shall do as you tell

us.”

Then the saint lHun grup dbang ldan, accompanied by the three brothers, went

on to examine all the area under their jurisdiction within the Sog district,

and encamped for a night at a place called Pha bong thang, where they saw

many auspicious manifestations that night.

Therefore, in 1797, a decision was made to establish a monastery on this

distinctive land. The future monastery was given a good name, the Glorious

Nor bu gling, and an elaborate purification ritual was performed.

With regard to the surroundings of this square piece of land, they appear to

be very good, described as follows: to the east is the protective mountain

rGya stag khro bo, a white rocky mountain with the appearance of a haughty

tiger that is thirsty, to the north is the protective Rus sbal ser po, a

meadowy hill shining like a hero’s helmet, to the west is the protective Bya

dmar mtshal lu, a beautiful scarlet hill of slate mingled with verdigris, to

the south is the protective gYu ’brug sngon po, a blue rocky mountain

sticking high into the sky.

All the lamas, leaders, patrons and priests were summoned, and worked

without being lazy or negligent. Because of this, they managed to build the

assembly hall of the monastery within the very year of the decision being

taken. Not only that, by mutual agreement among the assembled monks of the

Three Trainings, they increased the number of monks from four to six, then

gradually from six to thirteen. In the early days, when there were only four

monks, they were called “the four young qualified ones” (mTshan ldan khye’u

bzhi), when six, “the six gShen who guide the beings” (’Dul ba gShen drug),

and when increased to thirteen, they came to be known everywhere as “the

thirteen gShen” (Ye gshen bcu gsum). From that time, the Bon doors of outer,

inner and secret were opened and the great tradition of the teachings of

chanting services and meditation came to be established, especially the rNam rgyal and gYung drung klong

rgyas which were performed according to the tradition established by

the former adepts. This contributed to the increase of the monastery’s

activities and the spread of Eternal Bon.

The lineage of the monastery is as follows:

lHun grub dbang ldan, the founder of the monastery

rGyal tshab lHun grub ’od zer

bKra shis tshul khrims

Tshul khrims ’od zer

dPal ldan tshul khrims

gYung drung rgyal ba

mChog gyur grub dbang bsTan ’dzin rin chen nam mkha’ bde chen snying
po

bsTan ’dzin rgyal dbang

bsTan ’dzin lhun grub

Kun dga’ dbang ldan

Kun mkhyen Sangs rgyas grags pa

mNyam med Tshul khrims grags pa

bsTan pa’i nyi ma

The size of the monastery and its religious objects

’Du khang ka dgu ma

At the centre of this assembly hall, built by bsTan ’dzin rin chen bde

chen snying po, was a gilt-bronze statue of rNam par rgyal ba, about

the height of an eight-year-old child. On the shelves on either side

of the statue were some eighty poti of bKa’ ’gyur written in a mixture of gold and silver. On the

walls were murals of the Thousand Buddhas.

sKu gdung lha khang dmar bkod ma

At the centre of this two-storey reliquary temple was a gilt-bronze

statue, as tall as the ceiling, of sTon pa Khri gtsug rgyal ba sitting

on the throne. On either side of the statue were rows of four

gilt-bronze reliquary stupas of Ka ru grub dbang bsTan ’dzin lhun

grub, rGyal tshab bsTan ’dzin dbang rgyal and bsTan ’dzin lhun grub,

and the tomb, in the style of the gYung drung bkod legs stupa, of a

senior master of the gShen lineage, about the height of the ceiling.

Similarly, there were murals of the Twelve Rituals (Cho ga bcu

gnyis).

bKa’ ’gyur lha khang

In the bKa’ ’gyur lha khang, built by Kun mkhyen Sangs rgyas grags pa,

was a number of religious objects such as the gilt-bronze tomb, in the

style of the gYung drung bkod legs stupa, of sKyab mgon bsTan ’dzin

lhun grub. To the right of the tomb was a life-sized gilt-bronze

statue of sMra ba’i seng ge, the deity of wisdom. To the left was a

life-sized gilt-bronze statue of Yum chen Shes rab byams ma. On the

shelves along the walls on either side were complete sets of the

bKa’ ’gyur and bKa’ brten. There were, as well, many

other sacred objects, including stupas.

lHa khang Khri smon lha rtse

At the centre of this two-storey, twenty-pillared building was a

gilt-bronze statue of mNyam med Shes rab rgyal mtshan. To its right

was a gilt bronze statue of Tshad med ’od ldan, and further towards

the corner was a gilt-bronze statue of Kun dga’ dbang ldan. To the

left of mNyam med Shes rab rgyal mtshan was a gilt-bronze statue of

’Brug sras chem pa, and towards the corner were gilt-bronze statues of

the Four Buddhas (bDe gshegs gtso bzhi). In front of mNyam med was the

tomb of lHun grub dbang ldan in the style of the gYung drung bkod legs

stupa. On the eastern walls were murals of paternal and maternal

figures of Bonpo guardian deities. In the gNas brtan lha khang

upstairs was a complete mural of the Sixteen Arhats (gNas brtan bcu

drug); drawn there, as well, were many kinds of diagrams with poetic

verses written in them (sNyan ngag gi sgra ’khor).

sKu gdung lha khang

In this building, built by mNyam med Tshul khrims dbang rgyal grags

pa, was a gilt-bronze tomb, in the style of the gYung drung bkod legs

stupa and as tall as a two-storey building, of Kun mkhyen Sangs rgyas

grags pa.

There were many marvellous murals: on the walls on either side of the

tomb were gShen lha ’od dkar, at the porch were the Ten Guardian

Deities (Phyogs skyong bcu) and above the porch were the Twelve Deeds

(mDzad pa bcu gnyis) of gShen rab.

Kun bzan rgyal ba ’dus pa’i lha khang

At the centre of this large three-storey temple, built by mNyam med

Tshul khrims dbang grags, was a gilt-bronze statue, as tall as a

two-storey house, of Kun bzang rgyal ba ’dus pa with five faces and

ten hands. To the right of it was a gilt-bronze statue of Nam mkha’i

lha mo, and to the left was a gilt-bronze statue of Byams ma. On the

walls were murals of the Thousand Buddhas (bDe gshegs stong sku).

’Dzam gling dpal ’bar ’du khang

On the ground floor, at the centre of the inner temple of this large

eight-pillared, three-storey assembly hall, built by mNyam med Tshul

khrims dbang grags, was a gilt-bronze statue of rNam par rgyal ba. To

the left of it was a gilt-bronze statue of Shes rab byams ma.

On the first floor up, at the centre, was a gilt-bronze statue, as

high as the ceiling, of rGyal ba rgya mtsho with a thousand hands and

a thousand eyes. To the right of it was the Wheel of Time (dBang ldan

Dus kyi ’khor lo), and at the back of it were the images of the Twelve

Rituals (Cho ga bcu gnyis). Further to the right corner was a stupa of

bKra shis sgo mang, as high as the ceiling. To the left of rGyal ba

rgya mtsho was a gYung drung bkod legs stupa. Further to the left

corner was a gilt-bronze statue of rNam par rgyal ba, as tall as a

two-storey house, accompanied by the Eight Glorious Protectors (dPal

mgon brgyad) at the back.

In one room on the top floor was a mural of mNyam med. In another room

were murals of the thousand sTag la me ’bar and the Thousand Buddhas,

between which were murals of the hundred-and-twenty mandalas.

Similarly, another room had a figure and a mural of a Bonpo protective

deity. Another room had murals of the master Pad ma ’byung gnas, the

Lord Tsong kha pa, and the line of thirteen reincarnations of the

Dalai Lama. A mural of a complete set of the Sixteen Arhats (gNas

brtan bcu drug) was drawn in the last room on the top floor.

The Lama’s Residence (bla brang)

The residence was a two-storey building with ten rooms. At the centre

of the chapel upstairs was a gilt-bronze statue of Dran pa nam mkha’,

and on the wall was a mural of Yi dam Sram dkar khyung ba. On the

shelves behind the statue were volumes of scriptures of many kinds. In

the meditation hall on the ground floor were several figures of Bonpo

protective deities, masks, murals and many other sacred objects.

Annual religious activities and rituals

In the first Tibetan month, flower offerings were made and the
ritual based on the rTsa sgrup bla ma sgrup pa
was performed, as well as the recitation of the bKa’ ’gyur and bKa’
brten.

On the 13th day of the fourth month, the recitation of the gSer ’od gzugs chen nyi ma shar ’bum, the Yab sras tshogs ’khor, the sTong
rgyung brngan bsang and the renewal ceremony of gSas khang kha
bstod, and invocation of dGra lha, Lam lha and the Yul lha of the four
directions.

About the sixth month, sacrificial offerings to the Bonpo
protective deities were elaborately made in rituals such as the bZlas
chog bum sgrub, the ritual rNam rgyal stong mchod, the Khro phur zhang
gsum and others. There were performances of various artistic dances
such as rNam brgyad gar ’cham, Zhwa nag tshogs ’cham, brTan srung ’bag
’cham, dPa’ bo’i ging ’cham and gYung drung dgu ’cham, performed in a
way that can hardly be imagined.

In the tenth month, chanting services were performed in the most
profound manner; there was a complete programme for the ritual
performances of sTag la me ’bar, as well as that of Byams ma.

In the twelfth month the following rituals were performed: the
great dgu gtor rite; the evocation of the two
tutelar dieties, Khro bo and Phur pa; the mdos
ritual based on the Khro bo ngo mtshar rgyas pa;
and the srung zlog ritual in which the deity
’Brug gsas chem pa is invoked. Moreover, there were artistic events
that featured various dance performances such as Zhwa nag tshogs
’cham, bsTan srung ’bag ’cham and dPa’ bo’i ging ’cham.

Presently there are two lamas and more than one hundred monks in this

monastery. The temple, assembly hall and other buildings are held up by

fifty-five pillars in all, and the monks’ quarters consist of one hundred

and ten individual rooms.

This monastery has an abundance of religious objects including the tombs

of the successive lamas of this monastery, the relics of the saint mNyam

med, scriptures and a great many other objects. Annual religious services

and rituals are practised as they were in former ancient times.

(13) gSang sngags rtse Hermitage

The gSang sngags rtse Hermitage is located in gYu rtse xiang, west of the sNye rong rdzong. The hermitage has a certain

number of religious objects. Three monks are under training here.

(14) rGyal po shel khur Hermitage

This hermitage is in Be gzhung xiang, north-east of the

sNye rong rdzong. Twenty-four monks and two lamas reside here. Considerable

difficulties lie on the way to the hermitage.

After arriving from sNye rong rdzong at the uneven Qinghai-Tibet highway,

one must travel nineteen kilometres along the highway and then leave it and

head west. From there it is about 176 kilometres to dPal mgon rdzong. It is

a very difficult road to travel and the trip takes more than six hours by

car. However, there are several stopping places, like tea houses or petrol

stations run by the local people, which make the going very convenient for

pilgrims.

dPal mgon rdzong

dPal mgon rdzong is situated between the two celebrated lakes, gSer gling mtsho

and gNam mtsho, on the Northern Plateau of Tibet. Higher in elevation to the

north and lower to the south, the rdzong is blessed with beautiful mountains

and large areas of pastureland.

The rdzong is 101,992 square kilometres in area, 14,500 mu

of which is pastureland. With a population of about 29,000, the rdzong has one qu and eighteen xiang under its

direct control. There are one hundred and four village committees in the rdzong, as well as one Bonpo and nine Buddhist

monasteries.

During the time of the Qing dynasty, dPal mgon rdzong was a part of gNam ru

rdzong, classified into one of the four tribes on the Northern Plateau, and was

taken care of by the Am ban, the Manchu official in Tibet. The regional

government of dPal mgon rdzong was established in 1959.

(15) Shel phug Monastery

dPal gShen bstan Shel brag phug pa monastery is located in Khyung shog xiang, the southeastern part of dPal mgon rdzong.

Although it is fifty-four kilometres from the rdzong,

one can reach the monastery within an hour by car as the road is in good

condition.

The monastery was founded by mKha’ yag gYung drung ye shes in 1716. He was a

distinguished master who started on a pilgrimage from sGang ru in Khyung po

and eventually entered the cave Shel brag phug pa, where he practised

meditation. After sitting there for three years, when he reached the age

twenty-five, he built a new private room, kitchen and storehouse at ’Bum pa

near the cave. In addition, he named the site Shel phug, “Crystal Cave”, and

stayed there for several more years.

When he reached the age of forty-seven, the Mongolian troops of Jungar

invaded the region, inflicted extreme brutalities, and finally killed him by

beheading. They plundered all his properties.

In 1747, Rig ’dzin Zangs skyong dbang po Tshul khrims bstan ’dzin, the

reincarnation of mKha’ yag gYung drung ye shes, was born in sTeng chen,

Khyung po dKar ru. From childhood he recognized himself as the reincarnation

and when he reached the age of nine, he left on a journey to sTod in search

of his own monastery. Upon arriving at Shel phug he said, “This is my seat”,

and he stayed there for thirteen years as a hermit, practising meditation.

He said that it was necessary to build Shel phug Monastery at the very site

where the hermitage lay.

Later, at the age of thirty-three, he made a pilgrimage to Kong po Bon ri

and other places. When he came back, after travelling for three years, he

again devoted himself to meditating in the hermitage. He was sixty-eight

when he died.

A long time passed before the birth of the next reincarnation took place.

During this period, there was a hermit called Nang do mtshams chen, who was

reincarnation of Li shu. He spent many years practising meditation in the

hermitage. He piously consecrated the place.

Then in 1831, the third master in the line of incarnation, bsTan ’dzin ’od

zer rgyal mtshan, was born in a family called sDe rnying Nor lha tshang. He

was enthroned as soon as he was recognized as the reincarnation by sNang

ston Zla ba rgyal mtshan (1796-1862).

At the age of nineteen, he constructed at the cave a new red-painted

meditation hall, Zhi khro lha khang, kitchen and storehouse. He also renewed

part of the monastic equipment.

It was during his time that an agreement was made that this monastery should

be a branch of Ra lag gYung drung gling (No.2) and he devoted his whole life

to meditating on his tutelary dieties in all their aspects and was able to

call upon religious protectors such as Ma, bDud and bTsan. He strongly

advised against making a distinction between the teachings of Buddhism and

Bon. He died at the age of eighty-four.

In 1879, the fourth in the line of incarnation, sKal bzang bstan ’dzin grags

pa, was born in the vicinity of the monastery. He had only his mother when

he decided to go to gYung drung gling in order to be ordained as a monk.

Having done this, he later took full ordination.

Then, at Shel phug Monastery, he built an eight-pillared assembly hall with

a complete entrance hall and five rooms upstairs, a meditation hall, another

three-roomed building, a kitchen, a residence for the head of the monastery

(bla brang). He spent his whole his life looking

after the monastery. He maintained the doctrine of non-differentiation

between Buddhism and Bon. He lived to the age of eighty years.

In 1915, a boy was born to be recognized as the reincarnation. The

recognition was made by Shes rab blo ldan, the 5th abbot of gYung drung

gling, who gave him the name Shes rab bstan ’dzin rgyal mtshan. He was the

fifth in the line of this monastery, and was enthroned at the age of five.

He built a bla brang and greatly spread the teachings

of Eternal Bon. In 1945, motivated by the prophetical words of sTag lung

sgrol sprul chos sgrol (alias sTag lung mkha’ ’gro), he

revealed Shel brag as a sacred site. In 1948 he established the ritual

called bDud rtsi bum sgrub, and among the hills behind the monastery he hid

twenty-five sets of treasure bottles of all-wish-fulfilling.

On the whole, it was during the days of the dGe slong sKal bzang bstan ’dzin

grags pa and Shes rab bstan ’dzin (rgyal mtshan) that the monastery

flourished vigorously.

The main religious objects of this monastery in those days were the

life-sized gilt-bronze statues of Buddhas of the three ages and another

two-cubit-high Buddha, a life-sized silver statue of rNam par rgyal ba, a

gilt-bronze statue of Byams pa five cubits tall, a life-sized gilt-bronze

statue of sNang ston Zla ba rgyal mtshan, a cubit-high statue of sGrol ma,

clay images of many kinds, two gilt-bronze reliquary stupas bigger than a

person, eight sets of wooden stupas, many poti of scriptures, and

sixty-seven thangka of the Twelve Rituals (Cho ga bcu gnyis), tutelary

dieties and religious protectors.

There were also implements used in making offerings, such as various water

bowls and butter lamp stands made of silver or copper, eight silver vases

and eight complete sets of costumes for religious dances.

At that time, this monastery had such treasures as these, and fifty-three

monks under training.

Annual activities and rituals

During the days from the 24th of the twelfth Tibetan month to the
6th of the first month, there were many rituals including the dgu gtor rite and the thousand offerings.

For more than a month, from the 29th day of the third month to the
8th day of the fifth month, the monks gathered together for prayers.

During the whole period from the 29th day of the sixth month to
the end of the seventh month, a summer fast was observed.

Assemblies were held for twenty-one days of the eighth
month.

Assemblies were customarily held for seven days of the eleventh
month.

To sum up, 149 days of the year were spent practising the regular

above-mentioned services.

This monastery raised a considerable number of livestock, including

according to one record 379 cattle, 698 sheep and 593 goats as a source

of income.

At present, the number of monks is twenty-five. There is an assembly hall

and a temple containing religious objects which are kept in very good

condition.

Next, one must go to Nag tshang Nyi ma rdzong. It is 381 kilometres from

dPal mgon rdzong to Nyi ma rdzong and, moreover, it is very difficult to

get through the mud before reaching the highway. To relate our

experience, it was too difficult for us to find our way and we wound up

facing a serious problem: after finding an old, wide road, we proceeded

one kilometre, depending completely on a map, when we found we had lost

our way. We did not know what to do as we were at an empty place without

a single person around, where we could see nothing but the sky above, the

ground below. It was after a good while that we happened to meet a

kind-hearted nomad, who knew the area and was able to help us. Following

his guidance, we went back about ten kilometres eastward, turned to the

left, went another ten kilometres straight north, and finally came upon

the highway from Amdo to mNga’ ris. After driving eighty kilometres on

the highway, we saw a by way which led us to Nag tshang Nyi ma

rdzong.

The highway is good and wide, with many services such as tea houses,

small grocery shops, petrol stations and guesthouses along the way. These

services provide comfort to pilgrims.

Nyi ma rdzong

Nyi ma rdzong lies to the west of Nag chu. It once belonged to the Nag tshang

tribe, which gave it the name Nag tshang Nyi ma rdzong, which has now become

familiar to many people of this area. Late in the 17th century, it was governed

by the Tibetan government, and functioned as an important access point for

travelling to mNga’ ris, Nepal, Ladakh and other places. It is now possible to

reach sGer rtse rdzong in mNga’ ris by car in one day or less.

Nyi ma rdzong has an area of about 150,000 square kilometres and a population

of about 30,000. Two qu, thirteen xiang and ninety-nine villages are under the immediate supervision of

this rdzong.

This area is surrounded by mountains, such as the Kun lun mountain range in the

north and the sacred snow mountain Ti se in the south, and the land is, on

average, more than five thousand metres above sea level.

In this region, at present, there are many places of pilgrimage: three Buddhist

monasteries, including ’Gro dpal bDe chen ’gyur med gling; four Bonpo

monasteries, including ’Om bu bSam gtan gling; as well as the mountain rTa sgo

and the lake Dwang ra g-yu mtsho. This is also a perfect treasure house of

mineral resources and animals, both carnivorous and herbivorous. The district

was established as Nyi ma rdzong in 1983.

(16) ’Om bu bSam gtan gling Monastery

’Om bu bSam gtan gling is in ’Om bu xiang, seventy-six

kilometres south-west of Nyi ma rdzong. This xiang lies

on the northern side of the lake Dwang ra g-yu mtsho.

The monastery was established by bSod nams g-yung drung around 1890. He is

regarded as one of the Thirteen Spiritual Leaders of Lake Dwang ra (Dwang ra

g-yu mtsho’i ’gro ’dren bcu gsum) and belonged to the lineage of Guru. This

lineage is traced back to Guru gYung drung phun tshogs, from which it

descends to bZod pa and down to the Guru ’Od zer, who is the fourth in the

line.

The main religious objects are the sacred statues of Bla chen Dran pa nam

mkha’ with his twin sons. It is said that there used to be an important old

manuscript called Bya rgod mchu bris (“written with the beak of

vulture”).

Every year in the first Tibetan month, a large-scale, prescribed service of

the bum sgrub ritual is held, during which the monks

meditate mainly on the deity Khro bo. Otherwise, services on a smaller scale

are performed frequently.

In the old days there used to be more than twenty monks, but now there are

no more than ten monks and one lama; the present condition of the monastery

is not as good as it was previously.

Some degree of restoration was carried Guru ’Od zer. The main source of

income, to maintain the monks and the lama, is donations from each household

and the performance of religious services in the village.

rGya rgod xiang lies thirteen kilometres away. The road

is convenient for driving between the two xiang, ’Om bu

and rGya rgod, and rGya rgod xiang has good facilities

for travellers. We met more than one hundred pilgrims who were on their way

to Ser zhig Monastery (No.19) or Mount rTa sgo, and we took many pictures of

each other.

(17) gYu bun Monastery

The monastery is in the eastern part of rTa sgo xiang.

It is a whole day’s ride on horseback from the rTa sgo xiang. The location of this Bonpo monastic community is an earthly

sphere of purity in the middle of Zhang zhung.

More than three thousand years ago, there was a group of eighty great

masters of Eternal Bon, the first ten of which, the gShen, reigned over the

area. Among the ten gShen was Mu khri btsan po, the son of gNya’ khri btsan

po, who had a very high regard for the teachings of Eternal Bon. During Mu

khri btsan po’s time, the thirty-seven tantric communities (’Du gnas so

bdun) were established. Dwang ra gYu bun Monastery was founded in the places

where the Gangs gnyan rta sgo and Dwang ra’i mtsho ’gram of the thirty-seven

communities were situated.

The place where the monastery is found is, moreover, one of the twenty-four

sacred places mentioned in the Bonpo Ma rgyud tantra. The self-grown five

jackal-headed mKha’ ’gro can still be seen in this place, as stated in the

text of the Ma rgyud tantra.

The sPyi spungs khro bo dbang chen states that Sad ne

ga’u of Zhang zhung trained himself in Dwang ra gYu bun. This implies that

it was Sad ne ga’u of Zhang zhung sgo pa who first established gYu bun

Monastery. He is one of the thirteen masters found among the eighty adepts

of the Bon tradition.

Sad ne ga’u was born in Zhang zhung. His father was rGyal mtshan bde ba and

his mother was rGyal bza’ klong yang. He studied under several teachers,

like A nu ’phrag thag, so that he was finally able to accomplish his

learning.

He exhibited many miraculous signs in the gYu bun community, such as curing

leprosy patients just by looking at them, forcing back attackers and floods,

taming wild carnivorous animals so that he could use them for

transportation, igniting himself, subduing wickedness, being able to cross

the lake Dwang ra riding on a drum and being able to build a crystal stupa

in a river.

After having meditated for attaining perfection, he vanished just like the

light of a rainbow. After that, history tells us, many great masters

appeared one after another. Although the monastery sometimes experienced

periods without strong leadership, there were other times when it had

several holy ones who maintained universalism and remained meditating. Among

them was mTshungs med rNam dag tshul khrims, who came to the monastery

around 1687. He promoted the development of the monastic community and it

continued to grow through the time of his disciples, including Tshul khrims

lhun grub, up until the time of the fourth master. After that the monastery

was suppressed, but was taken care of and rehabilitated by sKyid gsum bla

brang, who was the benefactor of the master gYung drung lha rtse.

In short, this monastic community was one that was outstandingly blessed, to

which many excellent masters came at every stage of the early development of

Bonpo teachings, and where many holy ones of Zhang zhung died, passing into

the rainbow light.

The monastery possessed a number of important religious objects, some of

which were later moved to other places: for example, Sad ne ga’u’s conch was

taken to Thob rgyal sMan ri Monastery (No.1).

In the 1980s the monastery was reconstructed under the responsibility of the

reincarnation bsTan ’dzin dbang grags. At present the monastery has one lama

and twenty-two monks.

(18) Phyug tsho Monastery

Travelling about forty kilometres straight south from rGya rgod xiang, we arrive in rTa sgo xiang.

Turning right at the top of a small mountain pass, and travelling another

fifty kilometres, we reach Phyug tsho Monastery. Since the sacred sites of

the snow mountain rTa sgo, the lake Dwang ra g-yu mtsho and the mountain

called dGe bsnyen are visible from the top of the pass, love and respect

arise in people’s minds, which may inspire them to prostrate themselves with

all their faith, to perform the bsang ceremony as an offering and to raise

ritual flags. Many of them, moreover, pile up as many stones as their own

age to make a cairn.

Like Gangs Ti se, rMa chen sPom ra, Yar lha Sham po, gNyan chen Thang lha

and sPu rgyal, the sacred snow mountain rTa sgo is an important pilgrimage

site for both Bonpo and Buddhists.

The lake Dwang ra g-yu mtsho, as one of the three greatest pilgrimage sites,

is a “soul lake” (bla mtsho). On its shore is a

two-metre-high phallus made of dried mud, in accordance with the ancient

custom in token of worship of the Bonpo protective deities. The term dwang ra is a Zhang zhung word meaning lake (mtsho).

A number of devotees from Nag tshang Nyi ma rdzong, mNga’ ris mTsho chen

rdzong and other regions have infinite belief in the sacred blue lake and

the snow mountain. There are always many pilgrims circumambulating the

mountain, but on the 15th day of the fourth Tibetan month in particular, a

huge number of lay devotees and clergy come to accumulate merit through

performing the circumambulation because it is the great pilgrimage day (ri bskor che mo). Some of them repeatedly prostrate

themselves and circumambulate the mountain.

The road between the above-mentioned pass and Phyug tsho Monastery is not

very good, but it is nice that wild asses, rock goats, cranes and many other

wild animals can be seen on the fields stretching out on both sides.

Phyug tsho Monastery is situated on the hill beside the lake Dwang ra g-yu

mtsho. One can see at a glance that among the monasteries of Eternal Bon it

is particularly distinguished.

This monastery was built around 1849 by gYo lag sgom chen, a disciple of

sNang ston Zla ba rgyal mtshan. After being founded, it was taken care of by

Khyung ser sMon lam bstan pa, the lama of gcod practice, who had prodigious

knowledge. Thereafter followed the two lamas, the famous Khyung dkar bsTan

pa rgyal mtshan, who had the qualities of wisdom, compassion and power, and

his attendant, the Sa ge gYung drung ye shes. During their time, Bonpo

teachings were kept, defended and spread so well that the monastery

flourished greatly.

Later, when the dge bshes of gYung drung gling (No.2),

gYung drung bstan pa’i rgyal mtshan from Shar khog in Amdo, became the abbot

of this monastery, he renovated it and collected many religious objects.

Then the dge bshes Khyung dkar bsTan pa lhun grub

followed him as abbot. He arranged for the future supervisor and abbot of

this monastery to be sent from gYung drung gling and that their principal

practice should be based on the mKa’ ’gro gsang

gcod.

At present, Phyug tsho Monastery has a number of buildings: the assembly

hall, a temple, bKa’ ’gyur khang, protector’s temple, monks’ quarters and

others. As for the religious objects, there is a statue of sTon pa gShen rab

and many kinds of scriptures, including the bKa’

’gyur and bKa’ brten. Of

particular note are the knotted knife and the knotted needle which are

believed to be examples of proof of the spiritual accomplishment of the

masters. There are also a great many medicine-pots, because the bum sgrub ritual has customarily been performed in this

monastery.

In the protector’s temple there are only the images of the Bonpo protective

deities. They look very fearsome.

At present, there are fifty monks and one lama in the monastery. Some of the

regular religious services are synchronized, for the most part, with those

of gYung drung gling.

Now, retracing our way southward from the lakeshore of Dwang ra g-yu mtsho

to the above-mentioned mountain pass, and travelling several kilometres

south-eastward, we reach the river rTa sgo gtsang po. rTa sgo Ser zhig

Monastery is situated on the west bank of the river. Although it is only a

little more than ten kilometres from the xiang to the

monastery, the summer flooding period makes it very difficult for a car to

cross the river.

(19) Ser zhig Monastery

From the description written by the supreme master who belonged to the

celebrated eighteen Zhig families, it appears that rTa sgo Ser zhig

Monastery was contemporaneous with sMan ri (No.1). It is therefore apparent

that the monastery was named Ser zhig after the family name of the lama who

founded the monastery in 1405. Ser zhig Monastery is the biggest one in the

Nag tshang Dwang ra g-yu mtsho area. Because of this, the Fifth Dalai Lama

recognized it as a monastery of the government and permitted it to have a

certain number of the local people as its retainers. The monastery is also

called Se zhig skor lde, since it is one of the seven Nag tshang sger

tsho.

The monastery consisted of a two-storey temple, the bla

brang and monks’ quarters. There were many religious objects and

books. Besides these, there were religious objects transferred from Nyi lung

’gram, the seat of ’Dzi bon dBang gi rgyal mtshan, when it was destroyed.

However, invaded by the barbarous Mongolian forces of Jungar, Ser zhig

Monastery was turned into a military camp, and the temple and monks’

quarters were soon destroyed.

After that, a number of people launched themselves into its reconstruction,

as well as maintaining the doctrine. They included the one called Zhang

zhung Lama, a descendant of Gu ru lama, a lama of the Zhu family from ’Jed

spang lung, a lama of the Shel zhig family and others.

The main religious objects of the monastery were as follows: a black square

stone called A ma sa gsum with the three white letters A, Ma and Sa on it; a

small conch made of a devotee’s teeth; a tooth of the sTon pa gShen rab’s

horse with a self-risen letter A on it; a Garuda’s claw as big as a yak’s

horn; and a self-grown figure of Zhi ba Kun du bzang po within a crystal

stupa.

Besides these, the monastery had a small drum, which is said to be a present

given to a Ser zhig lama by the local deity gDong dmar lha btsan of rTa sgo.

Among the patrons of the monastery it used to be the custom for patrons to

appeal to the abbot to let one of them beat the drum when the ritual Ma tri

bum sgrub was performed, for it was said that if one could beat the drum

three time, he might get rid of all the bad luck or misfortune of the whole

year, and his wish might be fulfilled. The patron was expected to offer five

silver tam kar and a ceremonial scarf for each beat. All the people in the

neighbourhood, lay and clergy, both Buddhists and Bonpo, showed boundless

respect for this drum. At mass meetings, three beats of the drum by the

abbot preceded the chanting; only then was the prayer conductor to begin

leading the chorus.

In the protector’s temple was a mask of the deity A bse, called Nga ’dra ma.

This designation was derived from the words spoken by the deity to the mask

maker, “this mask looks like me” (nga ’dra), which

turned the mask into an object of great rarity.

It is said that there were many old, important religious objects in the

monastery, such as the skull of sTon pa gShen rab with a self-produced

letter A on it, his teeth with a self-produced Gu ru on them, a statue of

sTon pa with a self-produced mantra Om ma ti ma ye sa

le’du on the upper right part of it, and armour that belonged to

sTon pa (said to have been taken to Xian in China).

The teaching and practice of this monastery have actually experienced rise

and fall in every stage of its history. The recent significant figures of

this monastery are as follows: Grags dbang Rinpoche of the Zhu family; sTag

la dbang rgyal of the Zhu family; the lama called Zhang zhung mKhan po; ’Og

tshom dkar po; and the young Shel zhig. The early ones are said to be in the

’Prang lugs lineage of Nag tshang.

The monastery is administered by a lama, a prayer conductor, a dge bskos, a treasurer and an assistant. Besides them,

two monks are charged, in turn, with the detailed tasks of religious

activities, such as the accounts of Ma tri bum sgrub, and so on.

Practice of Rituals and Religious Services

Rituals are practised in the manner of the so-called sTod Nag tshang

’phrang tradition, prominent among other old traditions of Zhu. The way

of chanting the ritual text of the deity Khro bo is considered special

and the text is said to have been composed when the masters had visions

of the deity. The same manner is said to have been adopted by the other

monasteries of the region, including ’Om bu Monastery (No.17).

In the third Tibetan month the following religious activities take
place: Preparations, which take five days, are made for the great bum sgrub ritual based on the Ma
tri rin chen sgrol ma; the great bum
sgrub ritual is thereafter performed for fifteen days.
Religious dances are performed inside and outside the monastery, one
day for each, and another two days are spent giving initiation.

In the course of the bum sgrub ritual, lamas
and monks from the monasteries of Phyug tsho, gYu bun and ’Om bu,
besides the permanent resident monks of Ser zhig itself, are allowed
into the monastery, and so are any others, including hermits and
pilgrims, who know how to chant the Ma tri mantra. More than 150
people may enjoy a share of the offerings at times of great mass
meetings.

In the twelfth month the dgu gtor rite of
Phur pa is performed. Initiations are given at the end of the
month.

Besides the above-mentioned activities, several other small-scale

services are performed throughout the year.

There are a number of sacred sites surrounding Ser zhig Monastery: to the

south-west lies the rTa sgo mountain range. At a good distance from the

monastery, towards the range, at the foot of a hill, is a marvelous

meditation cave called Shod tram phug pa. It was the abode of the master

dMu Shod tram chen po, who was in the exalted ’ja’

lus lineage of Zhang zhung oral tradition. Near the cave is a

spring filled with limpid water that is said to cleanse sins.

At quite some distance up towards the rTa sgo mountain range, there is

another meditation cave called rTa sgo rDzu ’phrul phug (the Miraculous

Cave of rTa sgo); it is about the size of a two-pillared room and is

shielded in the four cardinal directions by big rocks and overhead by a

heap of big stones. It is also called rTa sgo gDong dmar lha btsan gyi

phug pa, in which resided the yogi Nam mkha’ blo ldan, one of the three

chief masters of gShen Nyi ma rgyal mtshan. There is a limpid spring

beside the cave.

Further up, at the top of the hill, is a lake called Nag mer mtsho, edged

with piles of stones. It is a blessed holy lake with two different

aspects: the external, which looks like the right eye of Dwang ra; and

the internal, like the eye of mKa’ ’gro sKye ma ’od mtsho. Innumerable

Buddhists and Bonpo, both lay and clergy, visit the lake to

circumambulate it or to pay respect to it. It is believed that every

pilgrimage site brings many blessings, especially in Tiger years.

Climbing up into the mountain range, at a good distance from the hilltop,

midway up the slope of the ice-capped mountain Ngo dmar lha btsan, there

is an area where heaps of the btsag (a kind of

mineral used for medical purposes) can be found around the edge of the

snow. It is actually the spot where the divine btsag

of rTa sgo can be obtained.

Another source of btsag, according to some people,

is in the mountains to the east of the rTa sgo gtsang po waterfall, which

can be reached via the route in front of Ser zhig Monastery. Many people

believe it to be the divine btsag of rTa sgo,

because the mountain rTa sgo casts a shadow over the site.

Formerly there were more than twenty monks in Ser zhig Monastery. At

present there are fifteen monks and one lama. Many Bonpo, laity and

clergy, come to make pilgrimages.

From Ser zhig Monastery back to Nyi ma rdzong is about 180 kilometres,

and it takes about six hours by car. The distance from there to dPal mgon

rdzong generally requires stopping for a night, but the direct way to Nag

chu may be chosen as an alternative.

From the town of Nag chu, driving seventy kilometres eastward on the Nag

chu-Chab mdo highway, one arrives at ’Bri lung xiang. Turning south-eastward and driving another seventy

kilometres, one reaches ’Bri ru rdzong. Although the road is good between

the highway and the rdzong, two mountain passes must

be crossed.

Of the rdzong within Nag chu region, this is one

with relatively good local characteristics.

’Bri ru rdzong

’Bri ru rdzong lies in the eastern part of Nag chu region. It has an area of

11,456 square kilometres, out of which 3,300 mu is farmland, 30,000 mu forest,

and 11,566 mu pastureland. The population is about 39,000. The average altitude

is no more than 4,000 metres. At present, it is an area of semi-nomadic people

with eleven xiang and 176 village committees.

In ancient times when Tibet was divided into twelve small kingdoms, ’Bri ru was

under the jurisdiction of one of them, Sum pa. A battle for the unification of

Tibet broke out in the time of gNam ri slon btsan, and thereafter, during the

time of Srong btsan sgam po in the 7th century, Sum pa was absorbed into Tibet

and was formed into one of the four Ru of Tibet. At that time, ’Bri ru was

still under the jurisdiction of Sum pa.

In 1732, ’Bri ru came under direct control of the Manchu officials posted in

Tibet (am ban).

The revolution having taken place in China in 1911, the government of Tibet

took ’Bri ru back under its rule. In 1941, the Tibetan government abolished the

governor-general of Hor (Hor sPyi khyab), and established six rdzong there. ’Bri ru rdzong was one of the six. At the end of

September in 1951, the people’s commune of ’Bri ru rdzong was established.

The territory governed by the rdzong is very rich in

mineral resources and carnivorous and herbivorous animals. It is convenient for

communication and is blessed with natural beauty.

In ’Bri ru rdzong, at present, there are nineteen Buddhist monasteries,

including O rgyan chos gling in Chags ri, and six Bonpo monasteries, including

gSa’ mda’ bon dgon. ’Bri ru rdzong has more monastic communities than any other

rdzong in Nag chu region.

(20) Sen tsha Monastery

The monastery’s full name is Sen tsha dgon rNam rgyal kun grags gling.

Travelling sixty-four kilometres southward from ’Bri ru rdzong and crossing

two mountain passes, one reaches Sen tsha village in gYang shod xiang, which lies halfway up the mountain on the north

side of the river rGyal chu.

In its early years, Sen tsha Monastery was situated in the village of Sen

tsha itself, but around 1440, Kun dga’ dbang ldan of the Bru family, who was

a disciple of mNyam med Shes rab rgyal mtshan, regarding the recess at the

foot of Byug ri phyug mo as auspicious, built a temple there. It is said

that there were many auspicious signs when it was built.

This establishment became a monastery, which had many buildings and blessed

religious objects, as well as many lay priests. Many lay priests of gYang

shod Mar thang later moved, one after another, into the vicinity of the

temple. This caused not only a blurring in the distinction between clergy

and laity, but also a serious hindrance to the development of the

monastery.

In 1918, when the great abbot of sMan ri (No.1), sKu ’dun Phun tshogs blo

gros, came to rGyal shod, he decided to transfer the monastery in accordance

with the plan made by the lord of Sen tsha, bSod nams lha rgyal, and others.

However, there was slight internal discord at that decision. Therefore, in

order to avoid the merging of monks and lay priests, a monastery called Phun

tshogs glang chen ’gying ri spo ra dgon rNam rgyal kun grags gling was

established.

The monastery’s religious objects at that time included the following: a

statue of sTon pa gShen rab within which was a relic of his body as big as a

skylark egg, the reliquary stupa of Khyung btsun bSam gtan nyi ma, several

bigger clay statues, scriptures written in gold on a black ground, a

treasure-trove consisting of such items as a helmet and a coat of mail, and

many scriptures, including a complete set of the bKa’ ’gyur and bKa’

brten.

The youngest son of bSod nams lha rgyal, the chief of Sen tsha, was ordained

in the presence of the abbot, sKu ’dun Phun tshogs blo gros, and was given

the name Tshul khrims rgya mtsho. He was esteemed as the head of the

institution, which then became a veritable monastery. In order to collect

donations, Tshul khrims rgyal mtsho travelled to the nomad area of Hor,

where there was a good number of contributors, which was useful for the

subsistence of the monastery. His paternal lineage was in the Zhu family,

which had branched from the family of the rDzum chief. He kept a close

patron-priest relationship with Hor, hence the alternate name of the

monastery, Sen tsha Zhu tshang gYang shod dgon.

Religious services and practice of rituals

The rituals mainly practised in this monastery were divided into two

sections: rituals based on the rNam rgyal and Klong rgyas of the non-Tantric section and the dBal gsas zhi drag of the Tantric section and the

propitiatory texts for the religious Bon protectors, especially the deity

Brag btsan A bse.

The main annual religious services were the chanting of the ritual cycles

of Khro bo, dBal gsas and Phur pa. Besides these, the ritual Ma tri bum

sgrub was practised, religious dances were performed, initiations were

given and other services were performed.

The organization of the monastery’s personnel was just like every other

monastery: dbu bla (head), dge

bskos, dbu mdzad, and las

sne (monk officials).

It was Thugs dga’ of rMe’u who took responsibility for the reorganization

of the monastery. The temple, assembly hall, monks’ quarters and other

buildings were restored to their former condition. A collection of

religious objects of body, speech and mind was also completed.

At present, this monastery has six lamas, including Thugs dga’, and fifty

monks. The annual activities and religious dances have been revived.

Moreover, the monastery has been undergoing restoration and expansion

under the guidance of Thugs dga’, who has broad knowledge of Sutra,

Tantra and the Mind class of the Bon doctrines, as well as magnificent

conduct.

(21) dGa’ ri Monastery

Sen tsha dGa’ ri Monastery is also in gYang shod xiang,

but located on the other side of the river rGyal chu. In 1697 or so, mKhas

btsun bSam gtan nyi ma established the site as a place for meditation

practice. There he meditated upon the tutelary deity dBal phur nag po and

finally attained realization.

The monastery is regarded as the sacred site of Phur pa. It is said that

there are clear traces of a tiger, a snow lion, a Garuda and a dragon having

landed on the cardinal points of this monastery. To the north is the

mountain sBas yul gtsang ma dga’ ba’i ri. The fact that the mountain is said

to have a hidden place (sbas yul) where Tshe dbang rig

’dzin attained realization explains why it is called dGa’ ri (the Mountain

of Joy).

bsTan pa’i nyi ma, who was a disciple of the great saint bsTan ’dzin rin

chen bde chen snying po, practised meditation in this place and attained

realization. He built a temple and collected religious objects, so that the

hermitage was finally transformed into a monastery. He attracted many

disciples by giving teachings based on the dMar khrid dug

lnga rang grol, which is a mental-treasure (dgongs

gter) of Grub dbang bsTan ’dzin rin chen. He lived a long life.

After that, in the second half of the Fifteenth Rab byung, sKal bzang rgya

mtsho, a lama of the rMe’u lineage, was recognized as the reincarnation of

bsTan pa’i nyi ma. He looked after the interests of dGa’ ri Monastery. He

took an oath to be a monk in the presence of Phun tshogs blo gros, the great

abbot of sMan ri (No.1), and rendered great services during his whole

life.

The main religious objects of this monastery are a reliquary stupa of mKhas

btsun bSam gtan nyi ma, a gilt-bronze statue of rNam par rgyal ba as high as

the ceiling, a statue of rGyal ba mNyam med pa made of a mixture of medicine

and clay, and statues of rGyal yum Byams ma and Dran pa nam mkha’ with his

twin sons. There is also a great collection of scriptures written in gold

and silver.

The principal deity of this monastery is dBal phur nag po, but offerings are

constantly made to Khro bo, dBal gsas and sTag la, as well as the

performance of the ceremony of “thousand offerings” to rNam rgyal.

In 1940, bsTan pa’i nyi ma, the reincarnated lama of Srid rgyal dgon chen

(No.88) of Bon ri in Kong po, after paying a visit to his native land,

stayed at dGa’ ri Monastery in solitary meditation. At that time there were

seventeen monks there. At present, his descendant, lama Tshul khrims blo

gros, and fifteen other monks reside there.

Travelling about six kilometres eastward from gYang shod xiang up to Ban dkar xiang and another five

kilometres eastward from there leads one to Klu mkhar Monastery.

(22) Klu mkhar Monastery

This is a “Tantric monastery” (sngags dgon) built in

1460 by gYung drung khri ’od of the Zhu lineage. When the brutal military

forces of the Mongolian Jungar invaded the Northern Plateau (Byang thang),

this monastery was completely destroyed.

Later, reconstructed by a descendant of the Zhu lineage, the monastery was

protected by a branch of the Zhu family based in gDong rdzong and became

known as Klu mkhar dgon. Its main religious object is a sacred statue of

sTag la, celebrated as the one bestowed by rGyal ba mNyam med pa. The

monastery is called Klu mkhar (the fort of Klu) after a small lake that only

appears in summer and is situated behind the monastery. The lake is believed

to have been a residence of a water spirit (klu).

Thereafter, the monastery was regarded as having been managed by the lama

sPu la, but in fact it was taken care by Shes lding. Lama sPu la originally

came from Sog rdzong and later moved into sBra chen rdzong. He was in the

line of Khyung nag, one of the thirteen families of Khyung, which was

recognized as such by the Tibetan government. Historical documents do not

state clearly how long he maintained Klu mkhar Monastery.

The lamas who appeared after him were Rig ’dzin g-yang skyob, gYung drung

bstan ’dzin and bSod nams chos rgyal. Then bSod nams ye shes supported the

reconstruction of the monastery, which involved a great deal of expense,

with his own property.

The principal image of this monastery, the gilt-bronze statue of sTon pa

gShen rab as high as the ceiling, was said to have a bit of body heat in its

breast, and so was called the Golden Statue of Baby Warmth (gSer sku Byis

drod ma). This statue had been brought from somewhere else. Besides this,

there were several other religious objects, including the statue of gShen

lha ’od dkar made of “red gold” (dzi gim) and a statue

of sTag la.

The religious services performed in the monastery were the Zhi khro, rNam

rgyal stong mchod and others. Formerly there were thirty-one resident monks

there.

At present, Klu mkhar Monastery is surrounded by homes of common people. In

the monastery there are several thangka and small implements used for

offerings. Upstairs is a small altar room. There is one lama and thirty

monks, most of whom are said to be lay priests.

On either side of the outer gate there is a stone pillar on which the term

rnam gzhag is carved in dbu can

letters. There is also a marvellously colourful bluish stone called Shar

rGya stag khra bo. It is heart-breaking to see the poor condition of this

monastery.

From Klu mkhar Monastery, travelling five kilometres eastward on the

highway, dNgul kho village can be seen lying half way up the mountainside on

the northern side of the road. dNgul kho Monastery is near this village, on

the west side.

(23) dNgul kho Monastery

dNgul kho dgon gYung drung dar rgyas gling was built by Kyu ra ’od zer in

1240 in the present-day dNgul kho village. It is a traditional “Tantric

monastery”, small but influential, and has been in a state of stability with

no serious ups and downs for a long time. History does not tell clearly the

individual names of every lama who has cared for and protected the monastery

so far, but it is said that descendants in the Ko bo lineage, one of the

three descent groups of the region called Ko bo, Rag shi and Shel sku took

care of the monastery and rendered great service in keeping, defending and

spreading the doctrine of Eternal Bon.

Later, in the Fifteenth Rab byung, Me ston Nyi ma rgyal mtshan, a hermit

from Brag dmar ri ’dun in Khyung po, and sTag zhig Rin chen dbang ldan, a

disciple of Grub chen sMon lam rgyal mtshan, on their way to Kong po,

established a close patron-priest relationship with the villagers and monks

of rGyal shod. Acceding to the wishes expressed by the Shel sku villagers,

these hermits decided to take care of the dNgul kho Monastery.

Several years after that, sTag zhig Rin dbang, accompanied by some others,

arrived in rGyal shod and became the head of this monastery.

At the end of the Fifteenth Rab byung, dNgul kho Monastery was moved from

dNgul kho village to the western outskirts, midway up the slope of the

mountain. It now takes about twenty minutes to go up to the monastery by

car.

When the monastery was built, Ban dkar stag phu chos rje Ngag dbang bstan

’dzing rgya mtsho, who was of the dGe lugs pa school, gave a huge amount of

tea, grain and the like, by way of offering congratulations for the

completion of the monastery.

Having fully completed dNgul kho Monastery with excellent buildings and

religious objects, sTag zhig Rin dbang summoned all the monks of the Eternal

Bon monasteries and hermitages in rGyal shod district to his monastery and

performed the “medicine rite” (sman sgrub) based on the

Khro bo ’od zer ’khyil ba. This was the first time

such a rite, on such a grand scale, was performed in the region. He bestowed

upon the participants all the teachings they wished for. Not only that,

according to the manner of each monastic community, he continually arranged

plentiful offerings and brought back the lost rules of the regular services

of dNgul kho Monastery and recruited more monks and lay practitioners than

before.

Since this lama himself relied upon those laymen who had taken some vows, he

obtained the real nature of power of wisdom and compassion by means of

Tantric practices. He is said to have been a man of outstanding virtue and

deeds, and who had rediscovered the Tshogs bdag rol pa

and the statue of Tshe dbang rig ’dzin among the rocks of Sen ge gnam rdzong

in gSa’ phu.

According to the description in his biography, he was born in 1883. A

special ordinance was given to the monastery by His Holiness the Thirteenth

Dalai Lama, Thub bstan rgya mtsho.

During the time of sTag zhig Rin dbang, dNgul kho dar rgyal gling made

progress in deserving its name. Later, around the 1920s, both the lama and

his disciple died, one after the other.

Since this monastery was a mixture of old and new Bonpo tradition, the

regular prayer services and rituals are also practised accordingly.

Main religious objects

The monastery’s religious objects, which were in perfect condition,

included the following: a bronze statue of Zhi ba Kun bzang a skor; one

of Tshe dbang rig ’dzin, rediscovered in gSa’ phu by sTag gzhi Rin dbang;

a conch of enlightenment that belonged to sTag gzhi Rin dbang; and the

three relics of sTag gzhi Tshul khrims called sha

ri ram, me ri ram and chu ri ram, which came out of

his brain. However, after the death of sTag gzhi Rin dbang, the monastery

declined, due to many problems.

This monastery had a slob dpon, a dbu mdzad, a dge bskos and a spyi phyag. The latter took all the responsibilities

for supervising the monastic work. There used to be about forty

monks.

This monastery was recently restored to some degree by A bu bSam med and

others, and has about thirty monks at present. It is situated in a

beautiful environment, and near it there is a sacred graveyard.

At present, dNgul kho Monastery is, on the whole, in a state of more

serious decline than ever before.

From dNgul kho Monastery, travelling about six kilometres eastward along

the river rGyal chu, we come to Ban dkar xiang, in

which rDo rting Monastery is located. The monastery is situated on a hill

to the south-west of the river rGyal chu. It takes about twenty minutes

on foot to reach the top of the hill.

(24) rDo rting Monastery

rDo rting dgon Ngo mtshar Phun tshogs gling was founded in 1420 by Kun dga’

dbang ldan of the Bru family. It stands in the middle of Bon lung skya mo in

rGyal shod, as if protected all around by the Eight Sisters of Mo nam smug

po. It is a pleasant place, with a hill resembling a Garuda stretching its

wings at the back of the monastery, an eight-spoked wheel in the sky,

double-petalled lotus flowers on the ground, and five big juniper trees,

symbol of the “five families” (rigs lnga), at the

front.

When Bru ston mTshungs med bsod blo, the heart-emanation of sTong rgyung and

one of the eighteen gYas ru teachers who were greatly famed in the latter

stage of Bonpo development, travelled all over mDo khams, he paid a visit to

this place and gave a blessing. Before the establishment of this monastery,

it is said that there was already the residence (bla

brang) of the Shel sku family in rDo rting.

Some call this monastery rDo gter because Bru Kun dga’ dbang ldan built it

at the very site where Shel sku Khro bo rgyal mtshan rediscovered a

nine-edged black iron vajra (rdo rje) from a mine (gter). Kun dga’ dbang ldan not only established rDo

rting Monastery but also taught cosmogony and monastic discipline according

to the Bru tradition and, moreover, developed the practice of rituals. rDo

rting became a veritable monastery preserving the pure tradition of rGyal ba

sMan ri ba and came to be reputed as sMan ri bar ma.

There were two residences (bla brang) in rDo rting

Monastery called Bru tshang and Shel tshang. A big juniper tree planted by

Bru Kun dga’ dbang ldan himself, in order block the view of inauspicious

geomantic signs, is still seen to the north of the Bru tshang residence.

At the time of Kun dga’ dbang ldan, there were about one hundred monks at

this monastery. They performed the following religious services every three

years: the great medicine-completion ceremony of Khro bo ’od zer ’khyil ba,

the great initiation of Gu ya and the mdos ritual based

on the mKha’ klong gsang ba’i mdos

chen. These were normally performed just like the

regular services of rGyal ba sMan ri ba.

The lamas of the Bru and Shel sku residences took turns, for three years

each, to look after the monastery. At the time, the monastic buildings were

extraordinarily beautiful. At the centre of the monastery were nine long

pillars, on which vases were carved. They were topped by a carved Garuda and

supported by a base that was a carved turtle. The roof rafters, fashioned

into a pa tra, the family crest, were supported around the edge by eight

pillars. There were four large mandalas drawn on the ceiling (facing down).

They were of the mDo g-yung drung klong rgyas, the Zhi ba g-yung drung yongs rdzogs, the Khro bo dbang chen and the Mu tra lha’i dkyil

’khor. In the verandah outside were carvings of reticulated

swastikas.

With respect to the Shel sku residence of this monastery, there has been a

steady succession of lamas:

Shel bla sMon lam bkra shis

Nam mkha’ ’od zer

gYung drung rgyal mtshan

Nam mkha’ rgyal mtshan

rNam rgyal tshul khrims

Grags pa rnam rgyal

These were all in the line of descent from gNam gsas rgyal po of the Shel

zhig family, a branch of the line of sTang chen dMu tsha gyer med. Then

followed the Shel lamas invited from the Shel zhig family in the north:

rGyal mchog nyi ma

Nam mkha’ rgyal po

Nam mkha’ bsod rgyal

lHun grub dbang rgyal

rGyal ba tshul khrims

These lamas first began by making preparations to set up their residence in

the monastery. Then, in collaboration with the Bru family, they established

rDo rting Monastery. For a period of time, care for the monastery was shared

with the lama Be ’o, who had come to stay here; later on, its religious

teachers were just Shel sku lamas.

Of the above-mentioned Shel lamas, some were monks, and some were

text-discoverers, that is to say, married. Not only that, they recreated one

of their unique traditions called bDud rtsi khi khar: the practice of

religious festivals wherein the way the ritual was carried out was inspired

by the early masters, both men and women. Shel bla gYung drung rgyal mtshan

rediscovered a crystal image called Dri med shel sku at the Shel sbug of

Kong po Bon ri, the holy mountain. bTsan rje dmar po, the local deity of Bon

ri, is also one of the protective deities of rDo rting Monastery. Some of

the Shel zhig lamas were thus referred to by the abbreviation Shel bla.

The religious object of major importance in rDo rting Monastery at that time

was the statue of Khro bo gtso mchog as high as the ceiling. It had been

rediscovered by Shel bla Khro bo rgyal mtshan from the source of the river

Khro tshang, which runs through the side of the monastery. In the temple

there was said to be a golden statue and many other religious objects.

As for scriptures, there were sixteen volumes of the Khams

chen, written in gold, called ’Dzam gling rgyan (the ornament of the

World). It was also called gSer chos zho ’bru skar tsheg. The name denotes

that every single letter (yig ’bru) of the golden text

(gser chos) is written with as much gold as one zho of gold, and every tsheg with

one skar ma of gold. The gold was provided by the

protector of water, the great dge bsnyen of Yag zam

kha, who offered a pair of goldfish in honour of the Shel sku lama and the

monastery. According to oral tradition, the lamas and the monks, considering

the possibility that the powerful local lord might come to seize the gold if

the news leaked out of the monastery, smelted it secretly so that they could

use it to write the Khams chen with it.

Later, the monastery experienced a change that was considerable. As is quite

a common course of events in the human world, the Shel sku family broke up

into several factions. Even the Shel sku bla brang in the monastery itself

was spilt up, and the family finally abandoned the monastery altogether. The

members of the family became common people like any other. The Bru tshang

bla brang also became helpless with no protector.

At about the same time, Be ’o Lama, who had come from the north, took up

permanent residence in rDo rting Monastery. At first he tried to help the

monastery, but this elicited much criticism internally and as a result the

monastery suffered further. Caught by the tide and destiny, the interests of

the monastery and the deeds of the lamas were all reduced to a state of

withered winter flowers.

rDo rting Monastery, in spite of its previous reputation as sMan ri Bar ma,

eventually declined into a lay establishment. Not only that, the religious

objects that were easily carried became scattered everywhere. The two lamas,

lHa thog and lHa mgon, went elsewhere, and the monastery itself was

threatened with complete destruction.

At that time, the community leaders of the four tents, having learned a

lesson from the past, launched a reconstruction of rDo rting Monastery in

order to avoid its total decline. They took on responsibility for the work

and took the decisions that the two Shel sku lamas who had fled to Glas

rgyud should, by turn, take care of the monastery as religious teacher and

that the number of lay practitioners (ser khyim) should

not be reduced to less than forty. They distributed the monastic funds and

other properties to all the villagers so that the villagers would be able to

help maintain the yearly expenses of the establishment.

Then they restored the temple, and made continuous efforts to bring back the

scattered religious objects and resolve other issues. Having succeeded in

regaining the image of Khro bo gTso mchog, they relocated the dBu rtse

temple and made a new clay image. The large and small conchs, which were the

ritual instruments of Sad ne ga’u, and those of Ti ti mi slag can, were well

kept in the monastery.

The principal religious services practised at the monastery were based on

texts such as the Bon skyong sgrup pa, the mKha’ klong gsang mdos, the Ngo mtshar

rgyas pa and the Zhi khro. Formerly, rDo rting

Monastery was one of the thirteen monastic communities of rGyal ston lding

dgu.

The monastery now exists in its restored condition and contains an assembly

hall, a temple and several religious objects. At present there are

twenty-seven monks and one lama.

(25) gSa’ mda’ bon Monastery

gSa’ mda’ bon dgon Mi g-yo bsam gtan gling is situated to the south of the

river rGyal chu. Although a road has been built from gYang shod xiang to the monastery, there is no bridge over the

river rGyal chu capable of carrying traffic. So a ride of about five hours

on horseback is required.

The monastery was founded by Zhu btsun gYung drung khri ’od in 1465. rGyal

shod, the seat of the monastery, is one of the so-called Four Rong (gorge)

and Eight or Eighteen Shod (lowland) that a number of holy men have visited.

In ancient times, the district was called Sum pa’i stong bu chung and was

part of sGo pa, one of the three regions of Zhang zhung known as sGo, Phug

and Bar. During the reign of Srong btsan sgam po, Tibet was divided into

four ru and the core of the third ru, called rGyal shod sTag pa tshal, corresponds to the present-day

rGyal shod.

The derivation of the monastery’s name is as follows: This monastery was

built on a protruding from the hill site called gSa’ mda’ (gSa’ lung mda’),

which was counted as one of the Thirteen Treasures (Rin chen bcu gsum) in a

region where various flowers of surpassing beauty bloom, such that the place

was called rTsi thog steng (Plateau of fruits and flowers). The monastery

was commonly called gSa’ mda’ bon dgon, which was a combination of the

alternate name of the site and the name of the religious tradition, while

its real name is Mi g-yo bsam gtan gling.

The area has a mountain called Phu ru lho yi ’dzam bu klu ri and a lake,

gSa’ phu mgon lha dkar po. These are regarded as two of the Thirteen

Treasures of gSa’ (snow leopard). Around them, to the right lies rGod kyi

dar rgyas bcu gsum, to the left lies La gong gi drag rtsal bcu gsum, and in

front, Mo nam smyug mo mched brgyad, just like servants surrounding their

king. They are places of outstanding sacredness where teacher Kun tu bzang

po meditated and bestowed blessings. In the caves of these places Dran pa

nam mkha’ and his twin sons are believed to have concealed texts containing

profound teachings and had also left marks of their spiritual

attainment.

As the site is a meeting point for travellers between China and Tibet, the

name gSa’ mda’ bon dgon frequently appears in documents and is, therefore, a

well-known place. Over the years the fortunes of the monastery have risen

and fallen.

In regard to the origin of gSa’ mda’ bon dgon, it is difficult to specify

from historical documents. According to a document, before gSa’ mda’ was

founded, there was another monastery called Mar khu thang established by

either Ko bo Ye shes rgyal mtshan or Khu btsun gYung drung khri ’od.

According to recent study on the origin of the Bon religion and its lamas,

it was the masters of the Zhu g-yas lineage that had established many

monastic centres, including Sog gYung drung gling and Khra rgan nyi yu in

the latter stage of Bonpo development, when the dying embers of teaching

began to rekindle all over Tibet. The Zhu g-yas is a powerful lineage whose

forefather is Zhu g-yas Legs po, the authorized proprietor of the Bon

tantric and Mind class teachings, which had been handed down from gShen chen

Klu dga. The latter was the principal one among the one hundred

text-discoverers who had opened the door to Bonpo teachings.

In 1465, Zhu btsun gYung drung khri ’od founded Mi g-yo bsam gtan gling. It

generally followed the Zhu tradition called Zhu lugs Sog zam and the rituals

were practised following the manner of Sog gYung drung gling Monastery.

Ko bo Ye shes rgyal mtshan meditated in the gSa’ bu mdzod ’chang smug mo

hermitage. During the latter half of his lifetime he went to Khyung po and

founded a monastery, and worked hard for the sake of sentient beings. The

monastery was taken care of by the adherents of Ko bo Ye shes rgyal mtshan,

including Ko ston sByin pa rgyal mtshan and Ko bo Kun bzang, who had

appeared in succession. Since these Ko lamas were benevolent enough to look

after the monastery, they developed it by giving continuous teachings based

on Sutra, Tantra and the Mind texts so that the monastery developed further,

making its name known everywhere. It is said that when Ko bo Ye shes rgyal

mtshan passed away, many self-grown relics appeared (from the cremation of

his body) which were worshipped as the most auspicious objects in this

monastery.

In 1718, misfortune befell Mar khu thang Monastery when the vicious

Mongolian troops of Jungar came to rGyal shod district and plotted to

destroy the monastery. The two Bonpo local leaders, lHa rje skyen ga yu and

Thod pa thad ga yu, undertook armed operations and killed some of the

vicious Mongolian soldiers, including the chief, but could not prevent the

rest of the Jungar entering the monastery. They plundered the monastery

beyond all imagination, destroying it totally. All the religious objects

were instantly turned into a ball of fire. However, one of the main

religious objects, the word-uttering statue of gShen rab (sTon pa gsung byon

ma), escaped destruction, along with the two short pillars, and they were

regarded as the auspicious symbol of the monastery’s restoration.

Preparations for restoration of the monastery were made. Of all the things

that were lost, they searched in particular for one of the main religious

objects, called ’Phar chen dkar po rGyang grags ma (the Big White Conch of

Far-flung Fame), made of sTon pa gShen rab’s teeth, which had gone missing

in the chaos. It was found on a rock at gSa’ yar kha, which influenced the

decision to rebuild the future monastery there.

During the several years of hard work that was being done making

preparations, Sangs rgyas gling pa, alias Byang chub

rdo rje, who upheld the tradition of the New Bon, was travelling in the

regions of the four rong, such as Kong po and the eight

shod where he made rediscoveries of texts. In 1727, he came to rTsi thog

steng and carried out the ceremony of consecration of the new location. The

officials, lay practitioners and people of the Bu rdzum tribe made him the

religious teacher of this monastery, and he bestowed upon the new monastery

the name Mi g-yo gsam gtan gling, the same as before, plus abundant funds

and materials to make continual offerings. The monastery maintained its

ritual practices of the Zhu tradition, but Sangs rgyas gling pa also

introduced some of those of the New Bon.

At that time there were about sixty monks and lay practitioners in all, so

some people began to call the monastery the Sixty Monastic College of gSa’

’mda (gSa’ mda’ grwa tshang drug cu).

Later, Mi ’gyur rgyal mtshan, an incarnate lama, visited rGyal shod. He

resided at Kong po Bon ri and was one of the twenty-five Red Hat masters who

were regarded as the masters of Sangs rgyas gling pa’s teachings.

Mi ’gyur rgyal mtshan began to have a close patron-priest relationship with

the officials and people of the Bu rdzum tribe. Formerly, when Sangs rgyas

gling pa was the head of the monastery, the officials, people and priests of

Bu rdzum expressed a strong hope that the holy man Mi ’gyur rgyal mtshan

would be the proprietor of both rGyal ri and gSa’ mda’ monasteries, which he

accepted.

To the religious dances performed during the Ma tri bum sgrub festival of

gSa’ mda’ bon dgon, Mi ’gyur rgyal mtshan added some elegant styles

following those performed in rGyal ri Monastery. He gave gSa’ mda’ bon dgon

a mask of mKha’ ’gro seng gdong ma crafted by ’Brel ’Gyur med rgyal mtshan,

as an object of worship. He worked, in particular, on reframing the written

moral code of the monastery by rectifying its defect; this was regarded as

an invaluable deed for the entire community and was indeed very beneficial

to the interests of the monastery.

The reconstruction of gSa’ mda’ bon dgon began with the building of the

twelve-pillared assembly hall. It had a porch and stairway. Then the monks’

quarters and other buildings were built, all in a good fashion.

The main religious objects of the monastery were as follows: the big conch

made of gShen rab Mi bo’s teeth; the relic stupas of the successive Ko bo

lamas; a bronze statue of gShen rab; a gilt-bronze statue of mKhan chen Mu

zi gsal bzang; statues of gShen lha ’od dkar, Khro bo gtso mchog and gShen

gSangs ba ’dus pa, all made of a mixture of medicine and clay; as well as

stupas, including rNam rgyal mchod rten. In the assembly hall were murals of

the Twelve Deeds (mDzad pa bcu gnyis) and the deities of gSas mkhar mchog

lnga. At the porch were, in common with every other monastery, the murals of

the Four Great Kings (rGyal chen sde bzhi), the wheel of existence and so

forth, and, not common to all monasteries, murals of the territorial deities

of peaceful nature (yul lha), such as gSa’ yi nor bu

bcu gsum and Chis kyi rin chen bcu gsum. In the tantric room upstairs were

images of principal religious protective deities of peace and wrath, and on

both sides of them stood the Six Bonpo Protectors (Bon skyong sde drug) and

Zhu btsan Grags rgyal in a frightening aspect, as if guarding the Bonpo

doctrine.

A brief history of the influential Zhu lineage, which had maintained gSa’

mda’ bon dgon in Bu rdzum, is as follows:

Once there was the chief gYung drung bsod nams, one of the successive Bu

rdzum chiefs. It is said that originally these were offspring of the local

deity. gYung drung bsod nams had only a daughter named Rin chen lha mo, who

remained without offspring. There were no chiefs for the community and so

there was the danger that the chieftain lineage might be ended. However, she

was a person capable of leading her community. The members of her community,

both lay and clerical, decided that they should try to look for a suitable

man of a good family who would marry her. At that time, in 1777, the gTer

ston Yung drung grags pa of the Zhu family, who was learned and

compassionate, began to have a very close relationship with gSa’ mda’ bon

dgon. The leaders of the monastery therefore requested him to marry Rin chen

lha mo so that he could look after the monastery.

He provided a powerful remedy for the local community and the Bonpo

doctrine. He established a close patron-priest relationship with Tshe ring

rab brtan, the king of Hor, and became the king’s spiritual master.

gYung drung grags pa rediscovered hidden texts in the sacred site Brag dkar

lha lung, situated in the vicinity of Klu phug Monastery (No.31) in sBra

chen, and recognized the place as a pilgrimage site as well as tracing the

path around it. At that time, the people of the Bu rdzum tribe, both laity

and clergy, thought that since the monastery was founded by a man of the Zhu

family and its tradition belonged to this family, it would be most

appropriate if the Zhu family also now looked after it, and they

congratulated the lama. From that time on, in the Bu rdzum tribe, the

lineage of the local chief was united with that of Zhu g-yas.

Concerning the way in which this Bonpo monastery, whose inmates were a

mixture of monks and lay practitioners, was transformed into a proper

monastery, it happened as follows: When Sangs rgyas bstan ’dzin dbang gi

rgyal po, the incarnation of rJe btsun Byang pa Khro tshang ’Brug lha and

the twenty-fifth throne holder of sMan ri Monastery (No.1) in gTsang, where

the Second Buddha mNyam med Shes rab rgyal mtshan resided, came to the lower

rGyal shod, he said that if the monastery followed the monastic tradition of

sMan ri it would be a great benefit in the future for the interests of

monastery itself and living beings. Every Bonpo devotee in the place, lay

and clerical, willingly accepted the proposal. The leaders of the region,

members of the monastery and ordinary people took vows to respect the

recommendation.

mGon lha, the younger son of the chief Zhu g-yas Pad ma rin chen, took

monastic vows and was given the name bsKal bzang gtsug phud. The lay

practitioners in the monastery also took monastic vows. Moreover, many

people from the tribe became monks, so that the number of monks grew by

nearly one hundred. The abbot wrote the regulations of the monastery based

on the Vinaya and Sutra.

When the abbot was about to leave for sMan ri Monastery, he called at Mi

g-yo bsam gtan gling and gave an instruction saying that they should follow

the Bru tradition, in accordance with the sMan ri practice, but the Zhu

tradition of the dGu gsum festivals is of such magnificence that it should

be maintained as before. For this reason, the Zhu tradition of the festivals

has been kept till the present day.

Later on, the above-mentioned mGon lha vacated the throne and went to live

with the family of the Sen tsha chieftain. However, he continued to do a lot

of work that was beneficial to the monastery: he had many invaluable

monastic articles made in the assembly hall, such as victorious banners

decorated with various ornaments, the ’phan, the phye ’phur and canopies, all made of thick Hor

cloth.

bsTan pa ’brug grags became a monk in this monastery. He was one of the four

nephews of the king of Hor, Tsung chen hu Tshe dbang lha rgyal. The latter

was a son of Zhu g-yas bSod nams dpad rgyal, the chief of Bu rdzum. However,

bsTan pa ’brug grags could not do much for the monastery.

After that the local community needed another lama. The leaders of Bu rdzum,

therefore, sent a messenger with one rdo tshad of

silver and many other things to Ri zhing Monastery (No.4) in the upper Nyang

in gTsang in order to invite a lama of the Zhu family. A lama called sTon pa

of rTsa phu bla brang in Ri zhing, who was learned in the tradition of srid gshen, considering the benefit to sentient beings,

accepted the invitation and came to rGyal shod. As a departing gift, the

rTsa phu bla brang gave him the so-called He la nam mkha’i ’phur mo che,

which is a statue of Phur pa rediscovered by gShen chen Klu dga’. It was

made of five different precious metals with three faces and a Garuda

hovering above its head.

The lama sTon pa lived among the people of rGyal shod as if he were a simple

layman. He worked a great deal for the beings, not caring for either wealth

or fame. He had four sons. One of the middle two took monastic vows in the

presence of the abbots of the upper and lower monasteries, and received the

name bsTan ’dzin gtsug phud. He received initiations and teachings of the

outer, inner, and secret so well that the proper practice of rituals spread

everywhere. As hoped by the people, priests and officials, he became the

head of gSa’ mda’ bon dgon. He travelled often to the nomad areas of Hor in

order to collect donations. In 1916, he completely rebuilt the monastery

with new buildings, such as the temple with forty-eight long and short

pillars, the dBu rtse with its stairway, the dance hall and so forth.

However, he did not live to see the religious objects and murals

completed.

After the death of bsTan ’dzin gtsug phud, bsTan pa rgya mtsho of Zhu g-yas

took over the work. Many lay and clerical devotees made donations, so that

the murals and religious objects were completed. In the dBu rtse temple were

the following: a gilt-bronze statue of rGyal ba rgya mtsho with a thousand

arms and a thousand eyes, as high as a two-storey house; a life-size

gilt-bronze statue of Tshe dbang bod yul ma; clay images of rNam par rgyal

ba, sMra ba’i seng ge, Thugs rje byams ma, mNyam med chen po, gTso mchog

mkha’ ’gyings and sTag la me ’bar, each of which stood as high as a

two-storey house, installed on fully draped thrones.

On the shelves, on both sides of the assembly hall, are said to have been a

collection of countless scriptures, including the bKa’

’gyur and bKa’ brten of Eternal Bon, the ’Bum and mDo gzer mig written in

gold and the ’Bum of the three versions: detailed,

standard and compact. There were the murals of the Thousand Buddha, Cho ga

bcu gnyis, the Twelve Deeds of gShen rab Mi bo, the deities of gSas mkhar

mchog lnga and the protective deities of Bon. Around the upper structure of

the temple were murals of the lineage of the masters of monastic tradition.

At the porch were the murals of the Four Great Kings and the wheel of

existence.

Upstairs, in the bsKangs gso khang, were clay images of sTag la spu gri dmar

nag and the religious protectors of Bon. On the lattice-work fence were clay

images of dBal gsas and Tshe dbang Bod yul ma. The murals were of the

assembled deities of Zhang zhung Bon skor.

Zhu g-yas bsTan pa rgya mtsho was the younger of the two sons of Pad ma rnam

rgyal, a chief of Bu rdzum. He was born in 1905 and his lay name was bSod

nams grags pa. He later took monastic vows in the presence of sKu ’dun Phun

tshogs blo gros of sMan ri Monastery, and was given the name bsTan pa rgya

mtsho. He received teachings in the presence of the mKhan chen Phun tshogs

blo gros, the yogi bZod pa rgyal mtshan from Khyung po and the hermit gYung

drung ye shes. He mastered the esoteric learning of Bon and became the head

of gSa’ mda’ bon dgon, which consequently brought great prosperity to the

monastery. In the latter half of his life he handed over all the

responsibilities of teaching to his nephew Nyi zla tshe dbang, alias bsTan pa rgyal mtshan, and practised meditation

for the rest of his life at the cave gSa’ phu. He passed away in 1966.

Nyi zla tshe dbang is the present head of gSa’ mda’ bon dgon. He was born in

the family of the chief of Bu rdzum and was the younger of the two sons of

Zhu g-yas Rin chen dbang rgyal. In 1934, he took monastic vows in the

presence of bsTan pa blo gros, the abbot of sMan ri, and was given the name

bsTan pa rgyal mtshan. He studied the precepts of Bon under the same master

and bZod pa rgyal mtshan, the yogi of Khyung po. Similarly, he received

teachings from the three other masters: Zhu g-yas gYung drung rgyal mtshan

from Yung drung dpal ri in Khyung po; Shel zhig gYung drung rnam rgyal, a

personal disciple of Grub dbang Shar rdza pa; and bsTan pa rgya mtsho, his

paternal uncle. He also studied the general culture of Tibet, including

Tibetan linguistics. He has been in charge of all aspects of the headship of

this monastery up to the present day.

Annual Religious Services and Practice of Rituals

For about fifteen days, from the 3rd day of the first Tibetan month,

there were ceremonies of lnga mchod and from the

16th, for three days, the smon lam festival is

celebrated. Besides these, normally after finishing daily tea, the monks

assemble to perform various rituals: the eight-day ritual based on the

sGrib sbyong mun sel sgron ma, called the dPon

tshang ma a dkar; the Zhi khro ritual, for over

twenty days; the seven-day ritual of Ma rgyud; the five-day ritual of

gDugs dkar; the Twelve Rituals (Cho ga bcu gnyis), for twelve days; the

recitation of the bKa’ ’gyur; and the five-day

ritual of Phur pa. On these occasions, a number of local devotees come to

make flower offerings.

In the sixth Tibetan month a summer retreat is observed for about thirty

days. Then comes the end of the month, when the dgu

gtor rite called Khro bo dmar chen, which is the short one (dgu chung), is performed.

In the eighth month there is a big festival, Ma tri bum sgrub, for twelve

days. On this occasion, religious dances that consist of thirteen

different ones are performed over two days and on another day the public

initiation is given.

On the 24th day of the tenth month another dgu gtor

rite is performed, this time an elaborated one (dgu

chen), based on the recital of the Khro bo ngo

mtshar rgyas pa.

From the 3rd day of the twelfth month the ritual sTag la tshogs stong is

performed, and at the end of the month the dgu gtor

rite of sTag la is performed, leading to the New Year’s general

celebration.

To sum up, they assemble for rituals for more than ten months of the

whole year.

As for the organization of this monastery, it consists mainly of a dbu bla (head), four las sne

(official), dbu mdzad and dge

bskos. In addition to these, there are several senior monks from

Khyung po and Ya nge thod pa in the lineage of old Bonpo masters, who

take responsibility for managing the big festivities. For prescribed

monastic activities the first four above-mentioned members should take

responsibility. The main annual ceremonies are Nag po spam chen, Tshogs

stong, lNga mchod, sMon lam, Zhi khro, Ma rgyud, gDugs dkar, Phur pa,

Dung yon, bsNyen bsnyung, the dGag dbye, sNgags rgyun, dBu rtse mar chen,

sNgags rgyun mar chen, ’Khor chen, Khyi khrud, gSar ’phar, and sPyi gso.

The expenses of the eight-day ritual of A dkar are met by the chief of Bu

rdzum. Funds for the above-mentioned activities are raised from livestock

and farmland production. In the old days, it was with tea and silver that

they raised funds to erect the so-called Four Stupas (mChod rten bzhi) of

Nag po spam chen. Out of the funds, they must save cash to hand over so

that the budget for the rest of the year might be met. There was a

special rule in the monastery that according to the amount of the funds,

four or two monks must take responsibility in turn for the funds.

With regard to monastic discipline, the legal document of the monastery

serves as its basis. For example, if a monk breaks one of the four

primary rules, he must be punished with a fine of eighteen tam rdo and he must find a substitute to be his

replacement. Although the monastery used to be called “the Sixty Monastic

College of gSa’ mda’”, because it had only sixty monks, it actually now

has more than one hundred monks. The regulations of the monastery are

very strict. The monks are not even allowed to wear undershirts at any

time, and even in the courtyard of the public houses, including the four

or five monks’ quarters, they were under close surveillance.

During the recent period of its history (i.e., the Cultural Revolution)

the monastery declined markedly for many internal and external reasons.

However, it was rebuilt in 1985. Several religious objects hidden and

kept safe by the senior monk Byang chub grags pa, bsTan ’dzin bzang po

and the dKar ya nge family were returned to the monastery. rDo rgyal kha

ba rNam rgyal dbang grags of the Zhu family purchased a complete set of

the bKa’ ’gyur in two hundred volumes

printed in Chengdu, and presented it to the monastery.

After all this, at present this monastery is in pretty good condition in

terms of size and equipment, and has come out as one of the principal

Bonpo monasteries of Nag chu region. In the monastery there are three

lamas, including Lama Nyi zla tshe dbang, mentioned above, who is very

learned in Bon culture, and there are about forty-seven monks.

A trip of about 250 kilometres from ’Bri ru rdzong takes us to sBra chen

rdzong.

sBra chen rdzong

sBra chen rdzong is located in

north-eastern Tibet. It is 10,326 square kilometres in area and averages 4,500

metres in altitude. The people of the rzdong all believe

in the Bon religion. There are two qu and six xiang within the jurisdiction of the rdzong – sBra chen qu, Gla shi xiang, sKar rgod xiang, gYa’ mnga’ xiang, Chab mda’ xiang, Ye tha xiang, lCang smad qu and Mam tha xiang – within which there are 161 village committees.

The place name sBra chen is an abbreviation of sBra gur chen po, which means

"the big yak-hair tent". There used to be many of these and they were also

called Khri langs stong bzhugs, which means that such a tent could hold ten

thousand people standing and one thousand seated.

Hor sBra chen originally belonged to Sum pa, a part of the Tibetan empire.

During the Mongol empire it was under the local Hor kings who paid allegiance

to the Mongol emperors of China. During the Ming dynasty of China it was

incorporated into Sichuan province, and during the Manchu rule it was one of

the Thirty-nine Tribes (Tsho ba so dgu). In the time of the emperor Guang xu,

it was taken back by the Tibetan government. In 1941, the Tibetan government

established Hor sBra chen rdzong. After China’s “peaceful liberation” of Tibet

in 1951, it came under the jurisdiction of the liberation committee of Chab

mdo, and in 1959, the people’s commune of sBra chen rdzong

was set up. In 1960, it was transferred to the jurisdiction of the Nag chu

regional committee.

The whole population of the rdzong, 30,000, followed the

Bon religion. Before the democratic reform was carried out, Bonpo monasteries

were not allowed to tile their roofs and, they did not have anything like real

estate, farmland, taxpayers or servants, but just a few livestock that could

not even cover living expenses. Because of this, they had to live on the help

received from each household and on the visiting prayer services they provided.

Bonpo monasteries had neither privileges nor duties to provide labour or pay

tax to the Tibetan government.

Around the time of democratic reform in the rdzong there

were nine Bonpo monasteries with 1,031 monks, and six hermitages with

twenty-three monks. After the democratic reform, all the monasteries were

totally destroyed except Klu phug, Lung dkar and Phur nag Monasteries, and

these three remained monasteries only in name.

In 1978 restoration of monasteries was started and there are now eight Bonpo

monasteries that have been rebuilt. In these there are 520 monks. There is one

hermitage in which three illustrious sages live: Rag shu rTogs ldan Dri med

g-yung drung, Kha bo rTogs ldan Shes rab phun tshogs and A drung Tshul khrims

dga’ ba.

The local population in the vicinities of the monasteries in dBra chen rdzong

is as follows:

Klu phug Monastery: 2,835 people in 399 households

Phur nag Monastery: 2,835 people in 445 households

sPa tshang and sPa ma Monasteries: 4,624 people in 736 households

Lung dkar Monastery: 3,476 people in 469 households

rMa rong and Khrom tshang Monasteries: 3,827 people in 510
households

sGang ru Monastery: 1,459 people in 236 households

On the whole, sBra chen rdzong is an important bastion of the Bon
religion. Today the Bonpo monasteries in this rdzong
are kept in good condition in many respects.

(26) sPa tshang Monastery

sPa tshang dgon gYung drung rab brtan gling belongs to Ye tha xiang and can be reached within ten minutes, walking

from sBra chen rdzong. It was founded in 1847 by sPa ston gYung drung nam

bzang, who was of the holy sPa lineage. The sPa is one of the six sacred

families: Bru, Zhu, gShen, sPa, rMe’u and Khyung. The Bon Sources and some

other historical documents give reasons why the sPa family is important:

lHa bu sPa ba spa thog, a son of Sangs po and Chu lcam, was born in heaven.

He descended to earth from rTsa gsum lha and preached Bon. Then he went to

Zhang zhung rNam rgyal lha rtse. From there he went to the Crystal Cave on

Mount Ti se where he practised meditation on the tutelary deity Me ri for

three years and so attained the divine body and was called Kri smon lcags

kyi bya ru can. At that time, in Zhang zhung, people used to say, “In the

sky the divine son is beautiful. On earth the king is great.” Lha bu’s

descendants were ancestors of the sPa family and some of its members held

the position of prelate at the court of kings of Tibet.

sPa ston Khyung ’bar, who had obtained spiritual power of mysticism in the

latter stage of Bon development, demonstrated his acquired abilities. He

transformed himself into a wrathful deity in order to subdue heretics and

into a garuda bird to subdue the naga spirits.

Other masters who belonged to the sPa family were as prodigious:

Zhig po Kun rtse

Shes rab rgyal mtshan

sPa rTogs ldan drang srong

sPa ston rGyal ba shes rab

sPa ston dPal ldan bzang po

Nyi dpal bzang po

There were other masters of the sPa lineage who were based at La phug in

Western Tibet called the “Thirteen good masters” (sPa bla bzang po bcu

gsum); to name six of them, we have the following:

Zla rgyal bzang po

sTobs chen bzang po

dPal mchog bzang po

dPal ’bar bzang po

mKhas grub Nam mkha’ bzang po

gYung drung bzang po

However, their seat in Western Tibet declined and some members of the family

migrated to mDo smad.

One of these was sPa ston gYung drung rgyal po, who had two sons: dGra ’dul

bstan rgyal and bSod nams dbang grags. They proceeded from Amdo to the

domain of the Hor Ye tha tribe and finally settled there. Their offspring

were gYung drung nam bzang, lHun grub grags pa, Shes rab grags pa and Yon

tan. gYung drung nam bzang became the prelate of the king of Hor and later

he founded sPa tshang Monastery. After that, the centre of activities of the

sPa family was shifted from west to east. All Bonpo sources agree that the

monastery in Hor Ye tha constituted the most important monastic centre of

the sPa lineage.

Later, sPa ston gYung drung bstan pa ’brug grags had other assembly halls

built, with passages around them, on the three storeys of a building that

had one hundred pillars. He also had the following religious objects

erected: a stupa of bDud ’dul sgra sgrags, and statues of sTon pa rdzogs sku

and rNam par rgyal ba, all gilt-bronze works. They were as high as a

three-storey building. There were many small images as well. There was also

the temple of bKra shis sgo mang that had twenty-pillars and contained a

stupa of bKra shis sgo mang, a giant reliquary stupa and gilt-bronze images

of rGyal ba rgya mtsho and sMra seng as tall as a three-storey building. He

also had a large number of new religious objects built in the gTso bzhi

temple.

The Bonpo doctrine was spread widely through the setting up of a flawless

preaching school, under the system of the monastic tradition of sMan ri

(No.1) and gYung drung gling (No.2) as well as the teachings of Shar rdza,

the one who attained the “rainbow-body”. Thus the members of the sPa family

made the Bon religion flourish there.

The lineage of the masters of sPa tshang Monastery in Ye tha is as

follows:

sPa gYung drung nam bzang

sPa ston Nam mkha’ sgrol gsal

sPa ston Nyi ma ’bum gsal

sPa ston gYung drung bstan pa ’brug grags (alias
’Brug Rinpoche)

sPa bsTan pa rgyal mtshan (alias Nyi ’bum sprul
sku)

sPla Zla ba rgyal mtshan

bsTan pa ’brug grags

Kho bo rTog ldan Shes rab phun tshogs

The last master did not belong to the lineage of the sPa family, but

observed the rules of monastic discipline according to the sPa

tradition.

Among the above-mentioned lamas, Nyi ma ’bum gsal, who was very active in

the development process of the monastery, is described in some historical

documents as follows:

He was born in 1825. He took full ordination in the presence of Zhu ston

rGyal mtshan nyi ma and mKhan chen sKal bzang bstan pa’i nyi ma and heard

teachings from these masters. He acquired an extraordinary knowledge of

Buddhism and Bon under the tutelage of Me ston Nyi ma rgyal mtshan, ’Gro

mgon Shes rab g-yung drung, Grub dbang bsTan ’dzin rin chen and gTer ston

Tshe dbang grags pa. As mentioned above, he had temples built and various

statues made as well as making copies of the bKa’ ’gyur

and bKa’

bren. Having established the practice of preaching and

meditating, he passed away at the age of sixty-seven.

Another important figure in the development of sPa tshang Monastery was

gYung drung bstan pa ’brug grags. He was born in 1832. He took ordination at

an early age in the presence of his paternal uncle, Nyi ma ’bum gsal. He

received the entire course of initiation, transmissions and explanations of

Sutra, Tantra and Mind. While practising these three, he also studied and

became very learned. He wrote many books, about ten volumes on Bon, and

established a school of metaphysical studies in the monastery. He had a gilt

stupa of bKra shis sgo mang built, and another stupa of bDud ’dul sgra

sgrags, as mentioned above. His deeds and name came to be known all around,

and he passed away at the age of sixty.

Annual Religious Services and Rituals

At the end of the eleventh Tibetan month the ritual of sTag la me
’bar was performed for five days.

In the twelfth month, at the end of the year, the dgu chen ritual based on the ritual cycles of Kho bo and Phur
pa was performed over seven days, and on the 30th day the ceremony of
confession was held.

In the first month flower offerings, A dkar bum sgrub and bCo lnga
mchod pa were performed, occupying seventeen days in all.

In the second month the ritual based on the mKha’
klong gsang mdos was performed for nine days.

In the third month Dus chen che mo was performed for seventeen
days, as well as religious dances (dbang ’cham)
and the ritual based on the Rig ’dzin gsang
sgrub.

In the sixth month the rituals of Ma rgyud and rNam rgyal were
performed and the summer retreat was observed for seventeen
days.

In the seventh month the ritual based on the Zhi
khro was performed for fourteen days.

In the eighth month the ritual of Ma tri bum sgrub was performed
for nine days and there were religious dances.

In the tenth month a debate on metaphysics was conducted for ten
days.

The organization of the monastery at that time consisted of the

following:

mkhan po

dpon slob

dbu mdzad

dge bskos

grwa dpon

phyag mdzod

spyi gso

gnyer pa

There were 250 monks in the monastery.

In the assembly hall and at its porch, there were excellent murals of

deities. In the assembly hall from the right, there were the

following:

Srid rgyal Drel dmar: a goddess with a dark blue body, three faces
and six arms; the three faces are of different colours, the right
being white, the left red, and the centre blue. She holds a zhing dbyug (a stuffed object made of human skin),
a sword and a sash in her three right hands, and in the left three are
a swastika, a trident and a skull cup. She is adorned with rosaries of
fresh skulls around her neck and rosaries of dry skulls on her limb
joints. She is mounted on a red mule whose four legs are supported by
the Four Great Kings.

mKha’ dbyings lha mo: a goddess with a red body, nine heads and
eighteen arms. She is mounted on a white mule in a state exhibiting
bravery.

Dus yum lha mo: a goddess with a blue body, nine heads and eight
arms. She is mounted on a blue mule and has a frightening air.

Srid rgyal drel nag ma: a goddess with a dark blue body, three
heads and six arms. Her faces being white to the right, red to the
left and blue in the centre, she possesses a perfect beauty. She holds
a banner, a sword and a peg in her three right hands, and a mirror, an
iron hook and a skull filled with blood in the left three. Mounted on
a black mule, she presents a wrathful appearance.

Bya ra ma gsum: 1) dKar mo srid rgyal: a goddess with a white
body, one head and two arms. Sitting astride a bird, she exhibits a
comfortable wrath. 2) sMug po srid rgyal: a goddess with a brown body,
one head and two arms. Riding a leaping mule, she exhibits a
terrifying air. 3) Nag mo srid rgyal: a goddess with a blue body, one
head and two arms. In some murals she is mounted on a Garuda and in
others an iron wolf.

rDzu ’phrul sman bzhi: 1) gNam phyi gung rgyal: a single headed,
two-armed goddess with a white body. Riding a snow lion, she exhibits
a brave look. 2) Ye phyi gung sangs: a single-headed, two-armed,
yellow-bodied divinity. Mounted on a dragon, she has an air of glory.
3) Phyi ma ye sangs: a divinity with one head, two arms and a red
body. She is a terrifying divinity riding a Garuda. 4) gNam sman che
mo: a goddess with a dark blue body, one head and two arms. Riding a
sheep, she shows an air of magnificence.

Ma rgyud yi dam gsang mchog: a divinity with a blue body, seven
heads and sixteen arms. Possessing Garuda’s wings, he shows an air of
passionate wrath.

sTag la me ’bar: a divinity with a red body, one head and two
arms. His attributes are a gold wheel in his right hand, lifted up
into the sky, and nine crossed swords in the left hand.

Phur pa, the Deity of Action: a divinity with a blue body, three
heads and six arms; the lower part of his body is in the form of a
frightening dagger.

dBal chen Ge khod, the Deity of Virtue: a divinity with a blue
body, nine heads and sixteen arms. He presents fierce looks while
holding, to his bosom, his consort, who has a red body, three heads
and six arms and is in a rage. In his peaceful form, he is called A ti
mu wer in the Zhang zhung language, and Sangs rgyas mkha’ rgyal in
Tibetan.

gTso mchog mkha’ ’gyings, the Deity of Mind: a divinity with a
blue body, three heads and six arms. His consort has a red body, one
head and two arms. When in his peaceful form, he is called gYung drung
yongs rdzogs.

lHa rgod thog pa, the Deity of Speech: a divinity with a blue
body, four heads and eight arms. His consort has a green body, one
head and two arms. In his peaceful form he appears as sMra ba’i seng
ge.

dBal gsas rngam pa, the Deity of Body: a divinity with a blue
body. Adorned with a tiger, snow lion, Garuda and a dragon above his
head, he presents a wrathful appearance. His peaceful form is Kun
bzang rgyal ba ’dus pa.

Mi bdud ’byams pa khrag mgo: Ge ta ge rgya in the Zhang zhung
language, he has a dark blue body, one head and two arms. He
brandishes an axe in his right hand, and holds either a bow and arrow
or a black banner in his left. He is mounted on an otter or a black
horse.

Besides all these, there are the Four Principal Peaceful Deities (bDe

gshegs gtso bzhi) of Sutra rituals, rNam par rgyal ba and rGyal ba rgya

mtsho with a thousand arms and a thousand eyes.

Below the porch the murals of the wheel of existence and the Four Great

Kings were drawn. All this vividly shows the particular tradition of the

Bonpo tradition.

sPa tshang Monastery in Hor Ye tha was an important seat of the sPa

family, and it still plays an important role as the centre of the sPa

tradition. At present, this monastery’s chief lamas are Kho bo rTogs ldan

Shes rab phun tshogs, bsTan pa ’brug grags and Nam mkha’ dbang grub. sKal

bzang dbang grags, the aged dance master of sPa tshang Monastery, is very

skilled in the art of the ’cham dance. Twice a year,

therefore, they customarily perform religious dances. They maintain the

art of ’cham well and have good costumes for it. In

fact, we saw the staging of the ’cham dance based on

the Rig ’dzin gsang sgrub, which consists of several

dances, such as gSer skyem, mTshams bcad, sPyan ’bebs, sPyan ’dren, rNam

brgyad tshogs ’cham, sKu bstod, Nang ’cham and others. These are of the

Bonpo tradition but have unique features. The present sPa tshang

Monastery has over one hundred monks, and the religious activities are

kept in the way they used to be.

(27) Lung dkar Monastery

The monastery’s full name is Ye tha Lung dkar dgon gShen bstan rin chen

gling. Travelling thirty-odd kilometres from sBra chen rdzong, we reach Ye tha xiang. Lung dkar

Monastery is located on top of a hill at the western outskirts of the xiang. It is possible to approach the gate of the

monastery in a car, but the track to the top of the hill is not very

good.

The seat of Lun dkar Monastery is called Upper Ye tha, and that of sPa

tshang Monastery Lower Ye tha. The limpid stream gliding past the front of

sBra chen rdzong is called Ye chu. Ye tha, which is one of “the Thirty-nine

Tribes”, is an important local community.

Lung dkar Monastery derives its name from the local deity (gzhi bdag) Lung dkar. He is a deity that wears a hat made of felt,

holds a gem in his right hand and is mounted on a white horse.

The predecessor of this monastery is said to be Sog gYung drung gling

(already mentioned in connection with the Zhu family in the section of ’Bru

ru rdzong).

It was located in Cham mda’, the border area of the two rdzong, sBra chen and Sog. At present, to the best of my memory,

this area is no more than a vast plain with a stone dyke and many prayer

flags fluttering. Concerning Sog gYung drung gling Monastery, the sKal bzang mgrin rgyan, a Bonpo

work, describes it as follows:

“It is not certain when this monastery was founded, but it certainly existed

in the Third Rab byung (1147-1206). There were four monastic colleges and

more than two thousand monks. It is said that the establishment was so big

that horn-calls for assemblies had to be blown in the four directions.

After the destruction of Sog gYung drung gling by the barbarous Mongolian

Jungar, the Mongol hordes plundered several important religious objects,

which they carried away and gave to Sog Tsan dan dgon, an important dGe lugs

pa monastery situated in the same region.

The belongings of lamas of Khyung and dBu, who were members of thirteen

individual establishments in Sog gYung drung gling, and some irreplaceable

sacred objects, including the golden statue of sTag la me ’bar and the skull

of dBu ri lama, were given to Lung dkar Monastery. This was why Lung dkar

Monastery considered Sog gYung drung gling to be its predecessor.

Lung dkar Monastery’s history can be presented in three parts. First, in

1715, Chos ’bum, chief of the Hor Ye tha tribe, and his son Mu khri rgyal ba

tshul khrims, who was a lama, founded the hermitage called Ri khrod dkar po

in Lung bzang. The objective of this was to perform religious services for

the lama and peace in the region. In that year bsKal bzang rgya mtsho, the

Seventh Dalai Lama, passed through the Hor area from mGar thar in Khams on

horseback. Chos ’bum successfully solicited him to issue a decree officially

recognizing the hermitage. But after the death of Mu khri rgyal ba tshul

khrims, the hermitage collapsed due to internal discord.

Second, Ye tha Nor bu tshe rgyal, the scholar bSod nams lhun grub of dBu ri

house and dBra Khyung rGyal ba bstan ’dzin founded gYu lung Monastery in

1808 at the same place. The king of Hor, Tshe ring rab brtan, issued a

proclamation, with a preamble by rTa tshag Ho thog thu of Kun bde gling in

Lhasa, that this monastery, which was an establishment for the leaders of

the Ye tha community, should be lead by the lamas of sPo la and dBu ri. It

actually became a real monastery from the time of dBu bla rGyal ba tshul

khrims, the reincarnation of Mu khri, and it was called gYu lung. However,

in 1868 it was destroyed by an avalanche of snow.

Third, rNam rgyal dbang ’dus, the king of Hor, then gave orders that the

monastery should be restored at once, for it was an extremely bad omen that

the monastery was destroyed by an avalanche and he gave twenty ’bri (young female yaks), along with a measure of

Chinese silver, as a contribution to the restoration of the monastery. In

1925, on the 22nd day of the 9th month, dBra khyung sKal bzang dbang grags

and dBu ri bsTan ’dzin dbang rgyal - supported by the local people and in

accordance with a prophecy by gYung drung dbang rgyal, the Twentieth abbot

of sMan ri - began to restore the monastery. On this occasion, important

prelates of the Bon religion, such as Nyag gter gSang sngags gling pa, his

wife mKha’ ’gro bDe chen dbang mo and Me ston Kun dga’ rgyal mtshan all came

and the monks of the monastery, joined by the local people, welcomed them

with a procession.

On the same occasion, at the holy mountain called gSang brag nor bu lha rtse

situated behind the monastery, the secret abode of the three wrathful

deities blessed by the three holy ones, a profound text was rediscovered by

gSang sngags gling pa and he, after tracing the path of circumambulation of

the mountain, wrote a guide to it. There was a performance of the debate

between gods and demons, in which the gods won and their sons went up to

occupy the upper part of the Lung dkar valley and those of demons defeated

went down to the lower part of the valley.

Around the holy mountain there are other mountains such as gYu lung, Lung

dkar and dByi dkar with all their spirit proprietors. The proprietor of

Mount dByi dkar is a white Tibetan lynx as the name indicates. There is a

“soul-lake” (bla mtsho) called Ma ma mtsho, which is

said to be the source of the lake of Ma pang gYu mtsho. There are footprints

of gShen rab Mi bo and mKha’ ’gro bDe chen dbang mo, and the treasure cave

of gSang sngags gling pa as well as the meditation caves of the eighty

adepts. There is also the head-print in the rock of dBu ri bSod nams rgyal

mtshan.

The principal religious objects of this monastery were as follows: the

bronze statue of gShen rab Mi bo that remained unburned when Sog gYung drung

gling Monastery was destroyed; a five-finger-breadth-high bronze statue of

gNam phyi gung rgyal; a statue of Kun dga’ rgyal mtshan that had not been

caught in the fire; an icon of gShen lha ’od dkar drawn on cotton; the skull

of the dBu ri bsTan ’dzin phun tshogs, which contains his skylark-egg-size

relic; a ghost-exorcising knotted knife used by dBu ri sKar ma rgyal mtshan;

a small white conch derived from a Khyung Zla sras can and a self-grown

letter A. Similarly, there were a great many scriptures, including a

complete set of bKa’ ’gyur and bKa’

brten.

There were four important lamas in this monastery: dBu rGyal ba tshul

khrims, sPo bSod nams g-yung drung, sGang ru bsTan pa kun khyab and dBu

Tshul khrims rgyal mtshan. From among these, I shall give a brief account of

rGyal ba tshul khrims and Tshul khrims rgyal mtshan:

dBu rGyal ba tshul khrims was born in 1864 to the father Rin chen phun

tshogs and the mother dMar rtsa bza’, as their second son among four – the

eldest bSod nams gYung drung, the second himself, the third sKar ma rgyal

mtshan and the youngest bsTan ’dzin phun tshogs. From childhood, he had an

intellectual power incomparable with any other children. gSang sngags gling

pa mentioned his name in his book on a prophetic lineage entitled the sKyes phreng gsol ’debs as follows:

“The emanation who converts the sentient beings may come having the

following names:

Yongs su dag pa, the gShen of the gods, in heaven;

Dam pa rgya gar, the great saint;

U ri bsod nams rgyal mtshan, the incomparable;

Shes rab seng ge, in the land of rGyal rong;

Ban rde Rin chen, in the valley of Kong po;

bSod nams ye shes, in gTsang;

rGyal ba tshul khrims, in the land of Gyi ghir.

To this lineage of rosary of pearl I pray.”

dBu rGyal ba tshul khrims was exceedingly intelligent when he was young. He

could grasp, when he was just showing how to write, read and recite, which

brought him public praise. When a deep compassion for the cyclic existence

arose in his heart, he became absorbed in meditation in hermitages and

accomplished his self-training. In the presence of sPa ston Nyi ma ’bum

gsal, Nyag gter gSang sngags gling pa and Grub dbang sMon lam rgyal mtshan

he took initiations and received the very essence of the ocean of precepts.

He excelled in all learning. Not only that, he showed signs of unparalleled

spiritual accomplishment. His name, rGyal ba tshul khrims, became widely

known all over the district, like an ensign fluttering. He was only seven

when he took over responsibility as the head of Lung dkar Monastery, and

passed away at the age of ninety-six.

As for dBu Tshul khrims rgyal mtshan, he was born in 1924 as the eldest of

four sons of the father sKal bzang bstan ’dzin and the mother Zo bza’ dgyes

skyid. When he was six he began writing and reading, and before long he

attained the highest perfection. He took ordination to enter the priesthood

in the presence of dBu rGyal ba tshul khrims and received the name Tshul

khrims rgyal mtshan. He received complete instruction in the rediscovered

holy texts in the presence of Tri bo bSod nams rgyal mtshan, and learned

metaphysics mainly from Khyung slob Tshul khrims rgyal mtshan. He spent six

years learning such subjects as grammar, phonetics, poetics, dkar rtsis and nag rtsis, chanting and

mandala-painting. As he also studied Sutra, Tantra and Mind, he became a

veritable scholar.

In the presence of rGyal ba tshul khrims, Khyung po bZod ba rgyal mtshan,

sPa ston ’Brug Rinpoche and Khyung slob Tshul khrims rgyal mtshan, he asked

for numerous initiations and instructions on texts. In the presence of the

rGyal tshab Blo gros rgya mtsho he took a complete course of initiations and

transmissions of texts by Grub dbang Shar rdza, and took the dge tshul vows of monk. He worked hard for Lung dkar Monastery to

develop its study and practice and made sure that it followed the Bru

tradition. In 1984 he passed away. He was sixty-one.

Besides those mentioned above, this monastery has produced many other great

meditators: Tre bo bSod nams rgyal mtshan, brDa snga gYung drung rab brtan,

sGyes sum Byams pa tshul khrims and lCags tsha Tshul khrims bstan dbang, who

all gave their lives to meditation.

Practice of rituals and religious services of this monastery

In the first Tibetan month there is the commemoration of mNyam med
Shes rab rgyal mtshan.

In the second month the A dkar bum sgrub ritual is
performed.

In the third month the ritual cycle of Khro bo and Phur pa is
performed.

In the fifth month the propitiatory ritual for Bonpo religious
protectors is performed.

In the sixth month the ceremony of rNam rgyal stong mchod is
held.

In the seventh month the Ma tri bum sgrub ritual is
performed.

In the eighth month the Me tog mchod pa ceremony is held.

In the eleventh month rituals based on the cycle of Khro bo are
performed.

In the twelfth month there is a performance of the complete ritual
cycle of sTag la me ’bar.

In each of the three winter months there is the performance of the dgu gtor rite. In all, the monks gather together for

eighty days of the year for the purpose of performing rituals.

As for daily ceremonies, there is a morning assembly preceded by the

sounding of a big white conch, along with the playing of a long oboe and

a drum. Tea is served seven times a day, and meetings are observed seven

times a day. The main rituals are based on the following texts: Phur nag, Khro bo, Kun rig, rNam rgyal, Me tog mchod

pa, rGyal ba rgya mtsho, Kun

rig, Byams ma, ’Dul

chog, rNam ’joms, sMan

lha, Dus ’khor, Phar

phyin, Kun dbyings, sMon lam

mtha’ yas, dGe bsnyen and

rNam dag.

The head and other leaders of the monastery in 1998 were as follows: the

abbot Nyi ma lhun grub, who was sixty-one years old; Tshul khrims ’byung

gnas of Lung nag, who was twenty-nine; bShad sgrub rab ’phel, also of the

Lung nag lineage, who was seventeen; bsTan ’dzin mtshungs med of the sPa

family, fifteen years old; and Drang srong g-yung drung of sGrub, who was

sixty-six.

Other members of the monastery were as follows: teacher, Drang srong

gYung drung; senior chanting conductor, Blo gros brtan pa; the younger

chanting conductor, Tshe dbang phun tshogs; and disciplinarian, gYung

drung phun tshogs. There were more than forty ordinary monks.

For the main source of income, the monks receive financial help from

their own families and they perform visiting services in the village one

hundred days a year, for which they are paid ten yuan

each day. In summer, when the people leave for gathering the dByar

rtswa dgun ’bu (“grass in summer, worms in winter”, Cordyceps sinensis) in the mountains, most of the monks return

home and help look after their families’ livestock. The monastery itself

has no property apart from about thirty yaks.

(28) sGra rgyal Monastery

sGang ru sGra rgyal Monastery is situated in lCang smad qu,

sBra chen rdzong. The qu is ninety kilometres

north of the rdzong, and the monastery is reached by

travelling two hours further northward on horseback.

In this nomad area of sGang ru, initially, a lama from Khyung po founded a

monastery called Chu lung dgon, which, after a long time, declined. After

that, another lama, also from Khyung po, founded a monastery in the same

place and called it Na g-yang dgon, which also collapsed, having nobody to

look after it. Thereafter, for a long period there was neither a communal

leader nor a lama. Many believers longed for a new monastery to be

built.

At that time, however, there was a monk named Tshul khrims rgyal mtshan, who

was the former chief teacher in gYung drung gling Monastery (No.2). He was

himself a native of sGang ru. He had a great reputation as an accomplished

scholar. After leaving his duty in gYung drung gling he devoted himself to

meditation for eight years on the island of the lake Gyer ru mtsho. He had a

close connection with the chief of the Kre ba tribe, one of the seven Sa

skya tribes that inhabited the area around the lake gNam mtsho. The monks

and laymen of the sGang ru Byang ma district held repeated discussions and

sent bsTan pa lhun grub as a delegate to invite Tshul khrims rgyal mtshan,

who, however, refused to accept the invitation. This left the people of

sGang ru helpless. The following year, Tshe rab, the brother of Tshul khrims

rgyal mtshan, appealed to him and this time he agreed to come.

Tshul khrims rgyal mtshan returned on horseback to his native land. He

looked for a good site and in 1957 he founded sGra rgyal Monastery in front

of Mount Gung sman yul sa. This mountain had the look of a white conch and

is situated at the back of the monastery.

The monastery closely followed, in all its ceremonies, the tradition of

gYung drung gling. There was the performance of the ritual cycle of Khro bo,

the commemoration of sNang ston Zla ba rgyal mtshan and annual rituals such

as the Zhi khro khri mchod and rNam rgyal stong mchod. The head of the

monastery was lHa dge of Khyung nag. He was assisted by gDung pa me gsas and

sKar yu.

As for religious objects, the monastery possessed a gilt-bronze statue of

rNam par rgyal ba, another statue of Sa trig er sangs and a complete

manuscript set of the bKa’ ’gyur. There was also a

large gilt-bronze reliquary stupa of bZod pa rgyal mtshan, which bDud ’dul

of Khyung po had had made.

At present the monastery has fifty-five monks. It has several chapels and

some religious objects.

(29) A krong Hermitage

From sBra chen rdzong, driving twenty-four kilometres westward on the

highway and then another ten kilometres northward, we come to sKar rgod xiang. A krong Hermitage is reached by travelling nine

more kilometres eastward. It is at an altitude not less than 5,000 metres,

and because of the difficulty the ascent presents to cars, one must go on

foot from the bottom of the hill.

The hermitage was established by rTogs ldan Tshul khrims dga’ ba in 1981 at

a place where previously there was nothing but a cemetery and a small

temple. At the spot backed by the holy mountain A krong and fronted with

another holy mountain, Yi ge, he built a temple adorned with religious

objects of body, speech and mind, and a mural of local deities of

considerable quality. Although it is not very long since the hermitage was

established, it has been a place of pilgrimage for many people because of

the cemetery, which is regarded as very special.

With regard to the way the monks perform funeral rites, they maintain the

distinct traits of Bonpo tradition. Firstly, at the death of a person, the

family invites a monk called the dbugs chad lama, and

then on the third day another monk called the zhag gsum

lama, to whom it presents a horse saddle. On the forty-ninth day the family

invites a monk called the zhe dgu lama. The funeral

rite is based on the Kun rig. Many flat, hand-sawn

wooden boards are inscribed with scriptures in gold and silver to be burned

in the cremation. So for the funeral rite, a rich family spends over 100,000

yuan and one that is not so rich about 50,000. For

very poor families, it has been a custom to leave the corpse strewn with

barley flour up in the mountains.

No more than three monks reside in this hermitage.

(30) Phur nag Monastery

The monastery’s full name is Phur nag dgon gYung drung ’o tshal gling.

Travelling from A krong Hermitage back to sKar rgod xiang,

then sixteen kilometres towards the north, which includes a

river-crossing on the way, we arrive at Phur nag Monastery. It was easy

going for us, with a Tantrist guide who had a fearful look.

This is an excellent Bonpo tantric establishment, a glance at which can

inspire one with delight and awe. It was founded in 1864 by bSod nams g-yung

drung, a Tantrist of A skyid, and his assistant, Dar dga’. Before the

tantric establishment, it is said that there was a custom of the local

community making offerings on the 15th day of the month at the same site.

bSod nams g-yung drung, the founder of the establishment, belonged to a long

lineage of able Tantric practitioners. He was much respected by the local

people as he was able to perform the funeral rite for the dead and carry out

religious services for the living. Lama Dar dga’ was also esteemed as he

belonged to the lineage of rMe’u.

As the main tutelary deity of the establishment was dBal phur nag po, it was

called Phur nag. The temple and assembly hall had their religious objects

and were fully equipped. In the temple there were statues of gSas mkhar

mchog lnga and Bonpo religious protectors in all their majesty. As there was

a fair number of Tantric practitioners in Phur nag it was one of the three

famous Tantric establishments in the Hor region known as Klu rTing Phur

gsum, i.e. Klu phug (No.31), rTing ngu (No.12) and Phur nag (No.30). The

ritual tradition of Phur nag followed closely those of the families gShen,

Bru, Zhu and rMe’u.

The monastery has murals of its own protective local deities, which are as

follows:

rGyal mtshan po: a deity with one head and two arms. His body is
white like a conch, and he holds a white conch in his right hand and a
jewel in his left. He is mounted on a white horse.

Yi ge rag sna: a local deity with a red body, one head and two arms.
Holding a red lance in his right hand and a lasso in his left, he is
mounted on a stallion.

mKhan chen: a local deity that resides to the left of the mountain
behind the monastery complex. He has one head, two arms and a snow-white
body. Mounted on a light-bay horse, he holds a lance with a banner in his
right hand and a white conch in his left. He exhibits a peaceful
air.

’Brig gu: a local deity with a white body, one head and two arms.
Holding a white conch in his right hand and a jewel in his left, he is
mounted on a white yak with a turquoise mane.

There were a number of mural paintings of other local deities as well.

As for activities, offerings are made on the 15th day of each month. The

practitioners gather together for religious services eight times during the

year. Formerly the establishment had about seventy inmates. At present,

there are sixty-six, who continue reviving the earlier tradition.

(31) Klu phug Monastery

The monastery’s full name is Klu phug dgon gYung drung bde chen gling. From

Phur nag Monastery, there is a direct road that leads to Klu phug Monastery,

but it is a trip of extreme difficulty and danger. To the right of the road

stretches a high mountain range with yawning craggy abysses. To the left

runs the reddish river Sog chu, swirling waves. Before reaching the

monastery seven narrow ledges must be traversed, the mere sight of which can

make one’s hair stand on end. People call these the “Seven ledges

intermediate between death and rebirth” (bar ma do’i ’phrang

bdun). Thus we arrive at rDza gseb xiang. This

xiang is completely surrounded by green-clad

mountains. Herds – black, white or other colours – on the verdant plain look

just like the stars scattered in the sky. To the far north-west of the xiang is a high, white, rocky hill that looks like an

elderly monkey sitting on his haunches, the appearance of which may strike

one as strange.

To reach Klu phug Monastery, which is situated in sBra chen qu, one must travel further away from the riverbank. It is one

hundred kilometres from the rdzong to the monastery,

but twenty-four kilometres of this can be covered conveniently by car on the

highway.

Here I shall give an account of where and how this monastery originated:

this monastery is situated on the upper part of Brag dkar lha lung valley in

sBra chen qu. On the hill at the back of the monastery

there was a cave in which, it is believed, a water spirit klu lived. That is why the monastery is called Klu phug.

There was a Tantric establishment called mKhar dmar bla brang founded in

1626 by Khri rgyal rje chen, the twelfth king of the Thirty-nine Tribes of

Hor. He was a tantric practitioner and followed both Bon and ’Bri gung bKa’

rgyud pa traditions.

mKhar dmar was situated at a saddle-shaped craggy red hill called Gung lhag.

It was a two-storey building. On the top of the roof it had various emblems

unique to the ancient Bon tradition, such as the perch of birds. In the

centre and at the four corners of the roof there were spears erected and

decorated with yak’s hair on their tips, surrounded by deer and wild yak

horns. In the assembly hall on the upper floor there were four pillars and

it was the place where twelve Tantric practitioners gathered together. There

were the following religious objects: clay images of the four-armed sPyan

ras gzigs, sGrol dkar, rNam par rgyal ba and Khri gtsug rgyal ba;

scriptures, including the Khams chen in sixteen

volumes and the bDal ’bum in

twelve volumes; eight stupas made of a mixture of medicine and clay, each of

which was as tall as an arrow. On the west side of the floor there was a

single-pillared meditation room in which Khri rgyal rje chen erected

gilt-bronze statues of Kun bzang rgyal ba ’dus pa and dBal gsas rngam pa

(this statue still exists) less than a cubit in height. These had been

concealed in the ground at Sham po during the suppression of Bon in Central

Tibet and was rediscovered by rMa ston lHa rgod Shes rab seng ge. Moreover,

there were images of Dran pa nam mkha’ with his twin sons made of the li from Zhang zhung, a span in height (two of these

statues still exist). These were rediscovered in Phyug mo dpal ri by Bon

zhig gYung drung gling pa.

In 1786, lHa mkhar bstan rgyal, the elder son of Khri rgyal rje chen, was

enthroned and maintained the mKhar dmar establishment as his father did. He

married gShen bza’ dPal ’dzin, a lady of the gShen family. He abandoned his

family’s tradition to follow ’Bri gung bka’ brgyud and was content to keep

only the Bon tradition. Dpal ’dzin, the queen, became a nun in her later

life and lived in a cave to devote herself to meditation. Her cave can still

be visited.

Tshe ring rab brtan, the son of lHa mkhar, succeeded his father. However, he

was more concerned with politics. He had two tent residences. One of these

two was in sBra chen and it was in this that he used live and it became the

seat of his government.

In mKhar dmar, there was lHa bla bsTan pa phun tshogs, who is said to be a

native of rGyal rong. He looked after the tantric establishment (which

usually had twelve tantrists). lHun grub ’od zer (alias

Shang blang Drang srong) of rTing ngu Monastery came to join him and he was

ordained by bsTan pa phun tshogs. So mKhar dmar started having monks in its

midst. lHa bla also established there the ritual practice of the Zhi khro dgongs ’dus according to the New Bon tradition.

This was to be performed in the eighth month every year.

Here is an account of how Klu phug Monastery was founded. In 1827 Nyi ma

bstan ’dzin, the twenty-third abbot of sMan ri Monastery (No.1), travelled

to the region of Hor. He came and stayed in Klu phug Monastery. There he

presided over the ceremony of the enthronement of bsTan ’dzin dbang grags,

the reincarnation of lHa bla bsTan pa phun tshogs, at mKhar dmar bla brang.

On the same occasion, he encouraged bsTan ’dzin dbang grags and the twelve

tantrists to take monastic ordination. Klu phug then with its mKhar dmar bla

brang became a real monastery and the abbot gave it the name gShen bstan

gYung drung bde chen gling and wrote a monastic code for it entitled the Thar lam them skas, setting out regulations in

accordance with the Bonpo monastic tradition. Not only that, he issued an

edict establishing the monastery as being the first branch of sMan ri in the

region. He entrusted the monastic management to Ma bdud btsan rgyal bzhi,

the Bonpo protectors, and bestowed upon the monastery a large flat bell

discovered in rGyal rong Brag steng and it has been one of the principal

religious objects of this monastery up to the present day.

bsTan ’dzin dbang grags maintained the time-honoured custom of mKhar dmar

bla brang, except that the twelve tantrists were now all monks. He added an

eight-pillared assembly hall and established the commemoration of sTon pa

gShen rab’s birthday on the 15th day of the first Tibetan month, and the

performance of the ritual Ma tri bum sgrub on the 15th day of the eighth

month.

Later, bsTan pa dar rgyas, a prince of the royal house of Hor, became the

head of the monastery. In his childhood, he was recognized as the

reincarnation of a high lama in rGyal rong. So a number of gifts, including

a copy of the Khams chen, written in gold, were

presented to Khri dbang rab brtan, the sixteenth king of Hor, in the hope

that he would permit the child to leave for rGyal rong. However, the king

was powerful enough to hold back the child (his own son) from leaving and

returned the gifts. So bsTan pa dar rgyas eventually decided himself to

become a monk and later ascended the throne of Klu phug Monastery. In

addition to the dgu gtor rite, formerly performed by

the Twelve Tantrists, he established a new custom of a complete ritual

practice of the Red Yamantaka (gShin rje gshed dmar). Following this,

religious dances were performed, to which he added new dances: sNang bgyad,

Tshogs ’cham, and the Yamantaka.

rNam rgyal dbang ’dus, a brother of bsTan pa dar rgyas, entered the

priesthood and succeeded his brother in the monastery, but the seventeenth

king of Hor, Nor bu dbang rgyal, died prematurely, so he had to leave the

monk body and succeed to the throne. As a confession (of having broken the

monastic vows) a two-storey temple with six pillars was build in the

monastery. There were gilt-bronze statues of rNam par rgyal ba and the Four

Principal Buddhas, a span in height. Families of the ’Brog shog and Bon tha

tribes of the Thirty-seven Tribes of Hor took an oath that they would send

their second son (if there was one) to become a monk. From that point the

monastery began to have many monks.

bsTan pa rgyal mtshan, of the royal house of Hor, ascended the monastic

throne. From childhood he was faithful, industrious and intelligent, so that

he became the focus of praise from all the people. He took monastic vows at

the age of thirteen. After that, according to custom, he made offerings to

the three monasteries, including sMan ri. In the presence of sKal bzang nyi

ma, the second abbot of gYung drung gling, he took full ordination. He then

set out on pilgrimage to Mount Ti se and the soul-mountain of Bon in Zhang

zhung and also the lake Ma pang g-yu mtsho. There he made circumambulations

and prostrations.

He then returned to his monastery where he had various stupas built,

including a reliquary stupa of a gShen lama in the form of gYung drung bkod

legs and another reliquary stupa of bsTan pa dar rgyas in the form of rNam

rgyal mchod rten made of silver, the height of a person and adorned with

varieties of vivid gems. He had a temple built to house the stupas he had

had made. His main spiritual masters were gTer ston Nam mkha’ khri khyung of

Zhu and Grub dbang sMon lam rgyal mtshan of Khyung po. gTer ston gYung drung

grags pa of Zhu, who was the prelate of the king Tshe ring rab brtan, made

Mount Brag dkar lha lung, where the monastery is situated, into a sacred

site and established a new custom of circumambulating the sacred hill in the

region.

bsTan pa rgyal tshan made copies, by himself, of the bKa’

’gyur and bKa’

brten in vermilion ink and had a temple with eight

pillars built to house them. This temple also contained a gilt-bronze statue

of sTon pa gShen rab and a reliquary stupa of Zhu Nam mkha’ khri khyung the

height of an arrow. An assembly hall was also built, with two storeys and

six long pillars and sixty-six short ones. In the inner sanctuary there was

a complete set of lTung bshags lha ’khor of gilt-bronze. On the right wall

were murals of the Bya rgyud and sPyod rgyud deities. On the left wall were

the principal deities of the Ye shes and Ye she chen po’i rgyud. On the

walls around the upper structure were the Four Principal Buddhas and the

masters who maintained the monastic tradition. On both sides of the door

were Bonpo religious protectors, both male and female. In the front hall

were murals of the eight dPal mgon chen po brgyad, the Four Great Kings and

the local deity lHa dbang dgra ’dul.

This monastery followed the Bru tradition in its activities as exactly as

that of sMan ri Monastery: in the eighth month, the ritual of Khro bo, and

in the third month that of Phur pa, finishing with a whole day’s dance

performance.

In 1912 the Thirty-nine Tribes of Hor came under the control of the Manchu

officials resident in Tibet and then, later, the Tibetan government began to

rule over the tribes. This Tibetan (dGe lugs pa) rule over the region soon

had an adverse effect on the Bonpo monasteries.

Then Sangs rgyas bstan ’dzin, a Hor lama, took care of the mKhar dmar Bla

brang residence. sGo ston Nyi ma rgyal mtshan succeeded him. The latter was

born in 1937 at lHa thog in sDe dge, in a family of the sKam lineage. He

later became the head of Klu phug Monastery. He reorganized the cemetery in

the vicinity of the monastery by subduing the ground and building a stone

mandala there. The place was the abode of mKha’ ’gro Seng gdong ma and the

ground looks like the crooked knife of a mkha’ ’gro ma

and the bare hills nearby resemble a woman’s breasts.

mKhan chung Grags rnam, the first Hor governor, assigned by the Tibetan

government, appointed the head of Klu phug Monastery as the abbot of

thirty-eight monasteries among the Thirty-nine Tribes by issuing an edict

and a seal. This official position of the abbot is called So brgyad mkhan

po.

After that, Thugs rje nyi ma of sKam, using his own resources and assisted

by gYung drung ye shes of Kha btags, made gilt-bronze statues of the deities

of gSas mkhar mchog lnga and sTag la the height of an arrow, and two large

reliquary stupas of bsTan pa rgyal mtshan and Tshe dbang lha rgyal as tall

as a two-storey house.

rMe’u ston sKal bzang rgyal mtshan succeeded sGo ston Nyi ma rgyal mtshan as

the head of the monastery. He was born in 1912 and was

recognized as the reincarnation of his predecessor by Phun tshogs blo gros,

the twenty-eighth abbot of sMan ri. In the presence of the abbot he took

monastic vows, then ascended the throne of Klu phug Monastery. He twice

carried out restoration work at mKhar dmar bla brang, during which he built

a new twelve-pillared temple containing religious objects such as

gilt-bronze statues of rNam pa rgyal ba, rGyal ba rgya mtsho and sMon lam

mtha’ yas, each of which was as tall as a two-storey house. He paid visits

to the Three Principal Bonpo Monasteries in Central Tibet and distributed,

in accordance with old custom, much of his own wealth among the monks there.

He, moreover, took full ordination in the presence of Nyi ma dbang rgyal,

the thirty-first abbot of sMan ri. At his own monastery he had two copies of

the bKa’ ’gyur made. When the Bonpo monasteries were

persecuted by the garrison, consisting of five hundred guards, posted in

sBra chen by the Tibetan government, he was obliged to escape for a short

period of time; consequently he was unharmed. He died in 1954.

gYung drung rgyal ba of the royal house of the king of Hor succeeded rMe’u

ston sKal bzang rgyal mtshan as head of the monastery. He was born in 1936

and was recognized as the rebirth of Sras smyon pa. The latter was regarded

as the reincarnation of gYung drung bstan pa rgyal mtshan. gYung drung rgyal

ba took monastic vows in the presence of rGyal tshab gYung drung rgyal

mtshan of mKhar sna (No.7). At the age of five, he entered Klu phug

Monastery and then travelled from one monastery to another. He obtained

initiations and teachings from a number of masters living in Khams and Amdo.

In 1956, he took full ordination in the presence of bsTan pa blo gros, the

ex-abbot of sMan ri. While helping maintain Klu phug Monastery, he was

particularly involved in political affairs of both laity and clergy.

The hierarchical system of the monastery is as follows:

mkhan po and sprul sku

phan tshun che mo

dge rgan, five teachers selected from the four
colleges: Ke’u tshang sGron gsal gling, dGa’ ldan ’bul sde gling, bsTan
pa yar dar gling and gSer sde bde chen gling

dbu mdzad

dge bskos

phyag mdzod

sphi gnyer

rgyun gnyer

tshang dpon

Formerly there were about three hundred monks.

Among the eighty-seven Bonpo monasteries in the Tibet Autonomous Region, Klu

phug Monastery is, at present, one of those that have good facilities such

as assembly hall, temple and other buildings. Its religious objects are in

good condition. A broad range of teachings on study, practice and meditation

are taught by the following individuals: the abbot sKal bzang g-yung drung;

rTogs ldan Rag shu; Dri med g-yung drung (alias Dri med

rdo rje), the highly illustrious one who has reached the age of ninety

years; Rag shu Kun bzang snying po; sGo rigs Ye shes kun ’byung; sPa tshang

’Phrin las rgya mtsho; and Zhu gYung drung rang sgrol. Altogether, there are

130 monks presently living there.

Principal among the religious objects still kept in this monastery is the

pair of statues of rGyal ba ’dus pa in tranquil aspect and dBal gsas rngam

pa in wrathful aspect. They are regarded as rediscoveries of rMa ston lHa

rgod. As well, there are numerous other religious objects of great

importance: the silver image of gShen lha ’od dkar, rediscovered by Bon zhig

Khyung nag; bronze statues of Dran pa nam mkha’ and Pad ma mthong grol, alias Pad ma ’byung gnas, both considered to be

rediscoveries.

The mountain called Nor bu lha rtse, behind the monastery, is regarded as a

holy mountain blessed by Dran pa nam mkha’ and his twin sons - Tshe dbang

rig ’dzin and Pad ma ’byung gnas. The mountain to the right is called Nyi ma

lha rtse and the one to the left is Zla ba lha rtse. There are three hills

designated as gatekeepers: Phyi Gung ma, Bar rGyal po brag dmar and Nang bSe

ru. There is a cave that is supposed to be that of Dran pa nam mkha’ and a

lake called sPyang thang mtsho nag.

There are twelve tantrists: dGe ’dun grags pa, dGe slong dBang dga’, Ban sal

Blo bzang dpal ldan, Nag ru tshul khrims, sTag rtse bsTan pa dge grags, Nag

ru bsTan ’dzin ye shes, Ba ha bon dkar, gTsang tsha Tshul khrims bstan

rgyal, Khor bSam gtan tshul khrims, rGyu ne bsTan ’dzin lhun grub, Hor Tshul

khrims nyi ma and Ba ra bsTan ’dzin lhun grub. All are, in fact, monks

strictly observing their tantric vows.

The main protective deities of this monastery are as follows: Srid rgyal

drel dmar, Srid rgyal drel nag, Ye shes dbal mo, Bya ra ma gsum, rDzu ’phrul

sman bzhi and Mi bdud ’Byams pa khrag mgo. There are murals of the following

deities:

gNam sman che mo: a goddess with a blue body, one head and two arms.
Mounted on a sheep, she has the look of great bravery.

dGra lha rgyal mo: a goddess with a midnight-blue body, one head and
two arms. She holds a sword in her right hand and a breath-gathering bag
in her left. Dressed in black silk, she is mounted on an iron
wolf.

Yum sras Ma bdud khro gnyer ma: a goddess with a midnight-blue body,
one head and two arms. Holding a club in her right hand and a lasso in
her left, and presenting a frightening appearance, she is mounted on a
black waterfowl.

lCam mo lam lha: a goddess with a yellow body, one head and two arms.
She holds a lance and a key in her right hand, and an axe and a gem in
her left. Mounted on a gold bee, she is in a state of ever-lasting
stability.

gCan lha mig dgu: a three-headed, six-armed deity with a brown body.
He presents his right face as a bird, his left face as a pig and the
centre one in a wrathful state. He is mounted on a nine-headed
black-pig.

rMa rgyal spom ra: a deity with a white body, one head and two arms.
Well clad in armour and a conch-shell helmet, he holds in his right hand
a lance with a flag fastened to it and in his left hand, a gem. Mounted
on a snow lion, he presents a brave look.

bTsan rgod hur pa gsod skyen: a deity with a red body, holding a
lance in his right hand and a lasso in his left. He is mounted on a blue
horse with a blackish lower half.

dMag dpon rgyal po yang ne wer: a deity with one head, two arms and a
yellow body. In his right hand he holds a symbolic lance with a flag
attached to it and in his left, a lasso. Mounted on a blue horse with a
blackish lower half, he presents a frightening appearance.

Brag btsan A bse rgyal ba: a deity with a red-body, holding a noose
made of a snake in his right hand and a big owl in his left. He is
mounted on a horse with a blackish back and whitish feet.

rGyal chen Nyi pang sad (also called Nyi ma’i rgyal po): a deity with
a white body. His right hand holding a lance with a flag fastened to it
and his left hand holding a lasso, he is mounted on a white horse with a
reddish back.

bTsan rgod Grags pa rgyal mtshan: a deity with a red body, holding in
his right hand a lance with a flag fastened to it and in his left, the
heart of an enemy. He is mounted on a red male horse.

Pho lha gNam thel dkar po: a deity of Hor with a white body and hair
tied up at the top. Dressed in glossy white silk, he is adorned with
turquoise, coral and pearls. He holds a crystal sword in his right hand
and in his left, on which he wears a silver bracelet, he holds a white
lasso; his arms are equipped with white wooden conchs. Mounted on a white
horse with a reddish back, he presents a brave appearance.

sGra bla dpa’ stod: a deity with a white body, a single head and two
arms. Clad in a leather helmet and golden armour, he holds a sword in his
right hand and a lasso in his left. A tiger, a snow lion, a Garuda and a
dragon hover above his head, and he is mounted on a white horse.

rGyal chen Shel khrab ’bar ba: a deity with a white body and wearing
a coat of crystal mail. His right hand is giving a signal of unravelling
an enigma, and the left holds a multi-coloured ice-conch. He is mounted
on the best breed of A mdo horse.

Dzam sngon ku be ra: a deity with a midnight-blue body. Holding a
golden sword in his right hand and an ichneumon in his left, he displays
an imposing air. He is mounted on a horse with a turquoise mane.

bSe ru: a deity with a blue body, riding a fish. He terrifies even
violent serpents.

In regard to daily activities of the monastery, they perform the bsang ritual in the morning and, in the evening, rituals

to propitiate the protective deities.

Since the monastery has neither farmland nor livestock, they have to rely on

each household for financial support, so more than one hundred of the monks

go out to give prayer services in villages. In payment, they receive one

hundred yuan a day in the highest paid cases, twenty to

fifty in moderate cases, and about ten yuan in the

lowest.

With regard to Klu phug ri khrod, which is an hermitage, it is situated

close to the monastery itself, on the mountain to the south. Its main

religious objects are the relics of gYung Nyi ma rgyal mtshan and sGo Thugs

rje nyi ma. At present there are four monks in the hermitage.

(32) sPu la Monastery

The monastery is also known as sPu la ri khang dgon. From Hor sBra chen rdzong, travelling twenty kilometres eastward on the

highway, another eight kilometres northward, and then crossing a big river,

we reach sPu la Monastery in Ye tha xiang. This

monastery is situated at the foot of a mountain that is the source of the

river. It was founded by Khyung nag Shes rab rgyal mtshan in 1853.

Shes rab rgyal mtshan’s family belonged to one of the four lineages of

Khyung: Khyung dkar, Khyung nag, Khyung ser and Khyung khra. Thog la ’bar of

Khyung dkar, Mu khyung rgyal of Khyung nag, lHa khyung rgyal of Khyung ser

and Khyung ’phags khra bo of Khyung khra each built a temple near a

soul-lake and soul-rock. I will not take up in detail the process by which

they built the temples and spread the Bon doctrine, but I shall give here an

account of the masters of sPu la who belonged to the lineage of Khyung nag

Mu khyung rgyal.

In this line, there was Khyung po sGom nag and his two sons, Gyer mi nyi ’od

and Khyung nag Klu rgyal. Of these two, the latter is said to have founded

Sog gYung drung gling Monastery. From Khyung nag Klu rgyal a line continued

as follows: Mu la ti ro, Khod rtsal hur min, Zla ri a kag, Gu ra ta kra,

lHun grub ’phrin las, (who is said to be the founder of gZu bon Monastery),

and Mu ri ha ra, whose two sons were dPon dge and dPon ’ud. It was these two

brothers who were the leaders of Sog gYung drung gling Monastery when the

Mongolian troops of Jungar began to attack their monastery and destroy

it.

After that, Drung mu tshul ming of Khyung came to sPu la kha by way of dKar

shod. He stopped there for the night. During the night he was shot and

killed by accident when there was an archery contest organized by the local

chief, gZu pa. This news reached Khyung nag Sa trig, who took the case to

court and obtained the sPu la kha land as compensation for the killing.

Khyung nag Sa trig then became known as sPu la Lama.

Shes rab rgyal mtshan of Khyung nag then founded sPu la Monastery. It was

destroyed by the Jungar troops, but restored by Khyung A bla. The latter’s

son, dBang rgyal lhun grub, is said to have rediscovered a statue of sTon pa

gShen rab on the island in the lake gNam tsho. It is still preserved in the

monastery. dBang rgyal lhun grub’s son was A ti mu wer. The latter’s son was

Ge khod dBang rgyal, who was regarded as a manifestation of the deity A ti

mu wer and is said to have rediscovered a statue of rNam par rgyal ba, which

is also kept in the monastery. Ge khod dBang rgyal had a son called Khyung A

dar. From him the line continued through Bla sgur, gYung drung tshe mchog,

dBang dbang and gYang ’job. In the monastery there was also the dagger

called gNam lcags phur pa, rediscovered by Khyung Rin chen dbang rgyal, and

relics of various sizes produced from the cremation when he died.

When the abbot of sMan ri, Nyi ma bstan ’dzin, came to sPu la Monastery, he

bestowed upon it the name dPal gShen bstan gYung drung gling. Following

that, there were masters such as Khyung nag bSod nams g-yung drung and bSod

nams chos rgyal at the monastery. There were about sixty-five tantric

practitioners strictly observing the tantric vows.

The main religious objects, in addition to those mentioned above, were as

follows: three excellent statues of Byams ma; those of Nang chen grags pa

and sTag la, a cubit in height; a small one of Dran pa nam mkha’; rGyal ba

rgya mtsho, a cubit in height; two excellent ones of sTon pa gShen rab; and

a multi-coloured statue of Kun tu bzang po. All were made of copper. Besides

these, there was a thangka of the Twelve Deeds and a large thangka made of

the silk of mNyam med Shes rab rgyal mtshan. As for scriptures, there was

the Khams chen in four volumes, written in gold, called

’Dzam gling rgyan gcig ("the only gem of the world"). There were also the

following objects: a black stone with a self-risen letter A formed of

tricoloured onyx on it; bone relics the size of a goose egg; four knotted

knives made when the spirits sPyang ’gag were subdued; eight reliquary

stupas made of gold, silver and copper; eight cubit-height stupas made of

sandalwood and juniper; a maroon coloured conch; a dragon flint; a

horse-whip made of native onyx; a sacred gold horse-saddle; a serpent made

of turquoise; a cannibal demon’s right hand made of coral; a maroon coloured

precious stone; and a pair of oboes made of gold. This monastery had this

manifold wealth of religious objects and innumerable treasures.

The range of holy mountains behind the monastery includes gYung drung dpung

rdzong, sTag la me ’bar, A rngul ’bri ri phyung mo and Pha bong bon ri. It

is said that if one performs circumambulation around Mount Pha bong bon ri

it is equal to doing that once around Kong po bon ri. There are footprints

of sTon pa gShen rab and the four scholarly men. Near the lake mTsho chen ma

there is the footprint of Srid pa rgyal mo drel dmar.

The monastery closely follows the sMan ri tradition. The monks assemble

sixty times a year amounting to seventy-nine days. There are fifty monks,

including the abbot gYung drung rgyal mtshan, sKal bzang dbang grags, who

oversees the observation of the fasting ceremony, Rin chen blo gros, the

disciplinarian, and bsTan pa tshul khrims, the chanting conductor. Among the

fifty monks there are the teachers who have twenty-two monk students.

(33) rMa rong Monastery

The monastery’s full name is rMa rong dgon gYung drung lha brag gling. From

sPu la Monastery, driving twenty-five kilometres further eastward on the

highway leads us to the lower terrace of rMa rong village. To reach rMa rong

Monastery, a further thirteen kilometres must be driven northward on a

terribly bad road, which can take an hour.

In 1390 dBra khyung Nam mkha’ rin chen built a hut in this place for the

purpose of retreat. It then gradually developed into a monastery.

This monastery is found near Mount sPu rgyal gangs bzang and is one of four

monasteries situated at the four cardinal points of the mountain. It is also

known as Nang mdun dgon. sPu rgyal is a holy mountain for both Bonpo and

Buddhists. Its being a holy site was prophesied by early sages and this is

particularly clear in the guide written by gTer ston bDe chen gling pa. rMa

rong Monastery was later enlarged by Drung mu, who had overcome many

obstacles brought on by the local deities. He tells this story in his ’Dzam bu yig chung, as well as in the communication he

had with the local deity, entitled ’Dzam bu lha

rtse.

Khyung po Kun bzang grags pa and his brother were living in dByis stod,

where they were involved in a dispute with Rong po dgon, a dGe lugs pa

monastery. Intending to migrate to Western Tibet, they arrived at the

residence of the rMa rong local chief. A rgya, the chief of rMa rong, was a

patron of Kun bzang grags pa. A rgya and his people requested Kun bzang

grags pa to be the head of rMa rong Monastery. However, Kun bzang grags pa

and his brother declined the offer. They continued their journey. A rgya

then informed Khri rgyal rje chen, the twelfth king of Hor. The king told

Kun bzang grags pa that not only could he not leave for Western Tibet, he

should settle down in the pastureland where the king had his herd of mdzo animals, as well as look after rMa rong Monastery.

From that point the monastery had to perform religious services for the

benefit of the king and, in return, the king issued an edict in recognition

of the monastery.

Khyung po gYung drung rnam dag, the son of Khyung po Kun bzang grags pa, had

a temple called rNam rgyal lha khang built in the monastery, containing many

religious objects. He made majestic masks of the religious protectors such

as the Ma (Srid pa rgyal mo), the bDud (Mi bdu ’byams pa khrag mgo) and the

bTsan (Brag btsan A bse rgyal ba). The mask of the bTsan is regarded as

special since no dust ever stays on it.

Of the three sons of gYung drung rnam dag, the eldest, Nam mkha’ rgyal po,

made many copies of scriptures for the monastery. He had two sons, Nyi ma

’jig rten and dBang po. Nyi ma ’jig rten is said to have been chivalrous.

His son was Khyung po g-yung dpal. When Khyung po g-yung dpal died, it is

said that where his corpse was buried the tree stag ma

grew from his tongue. His son was gYung drung phun tshogs, whose sons were

Blo ldan grags pa and Tshe dbang grags pa. Tshe dbang grags pa brought

considerable development to the monastery. After that, Blo ldan grags pa was

involved in a dispute with bSod nams bkra shis, the brother of the rMa rong

chief, so Blo ldan grags pa strongly wished to leave for Western Tibet, but

was prevented by the king of Hor. The king told him that unless he would

live in rMa rong he would have to live in either Khrom tshang or sGong ru.

So Blo ldan grags pa stayed in Khrom tshang for several years, during which

rMa rong Monastery declined a little. After that, bSod nams dbang ’dus, the

son of the rMa rong chief, requested the lama to come back to the monastery,

but the lama was unwilling. Through the mediation of a representative of the

king and the Be hu of the Sog tribe, the lama was reinstalled as the head of

the monastery. He undertook as much restoration as he could. He lived to one

hundred years of age. His son is Khyung po Bla rgan gYung dga’, who is

presently at the monastery. There were nine lamas in the line of succession,

from Kun bzang grags pa to Blo ldan grags pa. The king of Hor recognized a

number of them by issuing offical letters to them.

The monastery’s main religious objects, all of which were of great

sublimity, were as follows: a large white conch whose sound travelled very

far, rediscovered by gTer ston gYung drung grags pa of Zhu; the horn of a

female deer, which was the private property of Khyung A sha ba rang grol;

the reliquary stupa of Khyung po Nang chen grags pa, called gSer ’od ’bar ba

or rTen bya ’phur ma; and a statue of Dzam bha lha made of A ya sbug ge,

rediscovered in dKyis ’khor thang in rTa shod by rTa shod Bu mo pad ma

mtsho. In the temple of the monastery there were the following religious

objects: statues of sTon pa gShen rab, rNam par rgyal ba, Byams ma, Khro bo

gtso mchog, sTag la, Dran pa nam mkha’ and his twin sons Tshe dbang rig

’dzin and Pad ma ’byung gnas; a number of gold-painted thangkas; and

scriptures including the bKa’ ’gyur and bKa’

brten .

This monastery is surrounded by the holy mountains sPu rgyal, ’Dzam bu, Jag

pa, gYe rtse and lHa brag.

There are six lamas in the monastery: rGyal mtshan nor bu, dGe dbang, gYang

rgyal, bSam ’phel nor bu, dGa’ ’degs and Sri thar, who all belong to the

Khyung po lineage. The disciplinarian is sTag skyabs, and Nor dga’ is the

chanting conductor. Of the forty inmates presently at this monastery, three

are proper monks and the rest are lay religious practitioners.

There are four annual rituals, held in different seasons: the rNam rgyal

ritual in summer and autumn, and the rituals of sTag la, Phur pa and Byams

ma in winter and spring, each lasting twenty days. The monastery is regarded

as a branch of Klu phug Monastery (No.31).

As for the main source of income, the monks have to depend on their families

for support. People usually offer from ten to fifteen yuan

for the occasional religious services the monks perform in villages. As

there are only three proper monks, the temple of the monastery and its

contents are in a pitiful condition.

(34) Khrom tshang Monastery

The monastery’s full name is Khrom tshang dgon gYung drung kun grags gling.

From the lower terrace of rMa rong village, travelling thirteen kilometres

eastward on the highway, one reaches Khrom tshang Monastery lying on the

hillside to the north. This monastery is in a beautiful environment.

In the Seventh Rab byung (1387-1446) Kun mkhyen Ye shes

snying po, who was a disciple of mNyam med gShes rab rgyal mtshan and

supported by Nyi ma legs chen, chief of Khrom, founded the monastery Dar

lung dgon in Khrom. It was then maintained by a series of lamas of the Khrom

family and others:

Khrom sras bsTan pa lhun grub

Khrom sprul gYung drung mthong grol

Kun mkhyen Sangs rgyas grags pa

sNgags ’chang bKra shis rgyal mtshan

Khrom tshang bsTan ’dzin nor bu

dBang chen dge legs

The monastery was a well developed centre, with its temples full of

religious objects and scriptures including the bKa’

’gyur and bKa’ brten. However, it was

completely destroyed by the evil Jungar troops of Mongolia and remained a

monastery only in name. After that, the lamas of the Khrom family lived in

tents made of the yak hair or in hermitages.

After a long period of misfortune, Shes rab g-yung drung, the Twenty-fifth

abbot of sMan ri Monastery (No.1), paid a visit to the region. He instructed

the Khrom family to rebuild the monastery and restore its tradition. After

examining the place, he decided upon a site for it, and in 1845 rNam rgyal

grags pa, the chief of Khrom and Blo mgar began to rebuild the monastery as

they had promised in the presence of the abbot. It was called gYung drung

kun grags gling. The head of the monastery was dGe bzang gYung drung dbang

rgyal. A series of six heads of the monastery followed him, down to Yon tan

rgya mtsho. In 1998 there were fifty-two inmates, both monks and tantric

practitioners.

The principal religious objects of this monastery were two reliquary stupas

and statues of rNam par rgyal ba, sMon lam mtha’ yas, rGyal ba ’dus pa, Kun

snang khyab pa, sTon pa of the nine ages, Khro bo gtso mchog, dBal gsas, lHa

rgod, sTag la and the eight Lo pan gshen. Other religious objects were a

large conch, relics of sTon pa gShen rab; a dextral conch made of the teeth

of lHun grub grags pa, and an image of Kun bzang that had risen from the

central energy channel of dGe bzang Bon chung. Besides these, there was a

set of the bKa’ ’gyur and eighty volumes of works on

Tantra.

As for the annual activities, the inmates assemble five times a year:

In the fourth Tibetan month Me tog mchod pa and rNam rgyal stong
mchod were celebrated for ten days. During these ceremonies 11,000 butter
lamps were lit.

In the sixth month there was the observation of the smyung gnas fasting for eleven days and 20,000 butter lamps were
lit.

In the seventh month the ritual of A dkar bum sgrub was performed for
ten days with 50,000 butter lamp being lit.

In the ninth month the Zhi khro ritual was
performed for eleven days.

In the eleventh month Ma rgyud was performed for eight days.

Because the monastery customarily offered a huge number of butter lamps,

people called the monastery the Butter Lamp monastery (Mar me’i dgon pa). As

for the funds for the above ceremonies, the monastery had about six hundred

’bri (female yak) which had to be taken care of and

whose number had to be kept at six hundred by a certain number of the local

villagers.

The personnel of the monastery were as follows:

dbu bla

dbu mdzad

dge bskos

gnyer pa

spyi gso

All held their positions for a certain number of years.

At present there are four head lamas: gYung drung yon ten rgya mtsho, bSod

nams g-yung drung, Ye shes dbang ldan and Shes rab blo gros. The

disciplinarian is Tshul khrims dbang rgyal, and the chanting conductor is

sTobs ldan ye shes. There are one hundred and six monks.

The holy mountains around the monastery are Gangs ri sPu rgyal, lDe’u chen

and rTsa ri rtsa gsar. The holy lakes are Srid rgyal bla mtsho, sPu rgyal

bla mtsho and Rum mtsho rgan. The protective deities are Srid rgyal drel

nag, Mi bdud ’Byams pa khrag mgo, A bse and rGyal po Shel khrab can; these

four are called Ma bdud btsan rgyal bzhi.

As daily activities, they perform the bsang ritual in

the morning and chant the Zhi ba a gsal. When we

visited the monastery, they were in the course of the rNam rgyal stong mchod

ceremony. Of the rituals performed in the monastery, the four important ones

are based on the gYung drung klong rgyas, rNam rgyal, Byams ma mdo lugs

and rNam dag pad ma klong yangs.

This monastery is a branch of sMan ri. Apart from sixty-two yaks, it has no

material means of food production or income generation. Income to cover all

expenses comes from performing religious services in villages, for which

they are paid from two to fifteen yuan.

Driving 190 kilometres south-eastward on the highway, one reaches sTeng

chen rdzong. As three high mountain passes must be

crossed on the way, it takes eight and a half hours.

The Chamdo region

sTeng chen rdzong

sTeng chen rdzong is in Khyung po, north-eastern Tibet. It covers an area of

11,562 square kilometres, of which 110,000 mu is farmland,

11,500 mu pastureland and over 35,000 mu natural forest. It has a population of about 53,000 and consists of

sixteen xiang and sixty-five village

councils.

During the period of the Mongol empire and the Ming dynasty of China, sTeng

chen formed a part of the Sog sde territory. In 1647, it came under the direct

control of the Manchu government. In 1751, it came to be ruled by the Manchu

officials resident in Tibet and in 1916, control was handed over to the Tibetan

government. In 1959 sTeng chen rdzong was established and absorbed into Chab

mdo region. At one point in history it was called Sum pa glang gi gyim shod, a

territory of Zhang zhung sgo pa, which was one of the three provinces of Zhang

zhung called sGo, Phug and Bar.

The story of the Khyung lineage begins with three brothers: lHa lung rgyal,

Khyung Thog la ’bar, and dMu khyung rgyal. Around the 10th century, Shes rab

rgyal mtshan, of the dMu khyung lineage, migrated to Sum pa glang. As the

Khyung lineage prospered there, the place came to be known as Khyung po.

(35) sTeng chen Monastery

The monastery’s full name is sTeng chen dgon gYung drung bstan rgyas gling.

sTeng chen Monastery comes under the administration of the municipality of

sTeng chen and is situated on the hillside to the west of the rdzong. It was founded in 1061 by Khyung dbus Shes rab

rgyal mtshan.

The story of the Khyung lineage is told as follows: A long time ago, a big

Garuda (khyung) flew into a flower garden and there it

produced three crystal-like eggs, from each of which appeared a very

beautiful boy. The eldest was called lHa khyung, the second Thog la ’bar and

the youngest dMu khyung rgyal. The latter had two sons and a daughter, sTag

sgra dun gtsug, dPal gyi gir ti and Khyung bza’ Ye shes mtsho rgyal. The

daughter, Khyung bza’, married Lig mi rgyal, the king of Zhang zhung. Her

elder brother, sTag sgra dun gtsug, flourished in sTeng chen. He had a son

called Gyer nam zur rtse, who had two sons, sTong rgyung rin mo and sTag la

skyes. The former had three sons, Khyung sgom mu langs, Khyung ’phags khra

mo and Khyung sder sngon mo. Khyung sgom mu langs’s son was Khu byug, and

his three sons were sTag pa, Zur dkar ba and mDo bkra ba. sTag pa’s son was

Myes tshab, and he had four sons, sTon pa ’bar, Dam pa Khyung sgom (alias Shes rab sgom), dBen pa ma lugs (alias sTon lug), and Dam pa Khyung dbus (alias

Dad pa rgyal mtshan). sTon pa ’bar’s son was sTon thar, and he had six sons,

sTon sras, Shes rab rgyal mtshan, sTon mnyan Dam pa bang bkra, dPon dge,

dPon dbus and sTon ’bum. The mother of these six was a rGya lady, so they

came to be known as “The Six rGya tsha Brothers” (rGya tsha spun drug). Of

the six brothers, Khyung dbus Shes rab rgyal mtshan was guided by a prophecy

as follows:

“The one who holds the lineage of dBra dkar Khyung po

Must go to mDo khams smad.

The doctrine rises and falls like the sun and the moon,

Even if they fall tonight, they would shine tomorrow.

At the bottom of Sum glang lies rNgu rdzong,

In front of the six magnificent fortresses of crystal.

sTeng chen is situated like the gold fish in a lake,

There is the site for a seat of the Khyung family.

Now go towards that site.

The river of knowledge will wind there,

And the flag of the Khyung lineage will be stable there.”

When Khyung dbus arrived in sTeng chen there was a Chinese man there called

gTsug gtor nyi ma ’brug grags (hereafter, Nyi ma ’brug grags). He was a man

both powerful and learned. He realized that the time had come and that his

was a suitable place to welcome Khyung dbus.

At that time, Khyung dbus was travelling in the places called Khri, rDo, rMa

and La. Nyi ma ’brug grags constructed a throne at Khyung khri thang in rMa

and gave a reception for the lama. Then the lama was invited to go to a

fortress called Khams gsum dbang ’dus. From there he proceeded to sTeng

chen, which he thought corresponded to the description in the prophecy. The

lama first founded two colleges called Kun khyab gling and bsTan rgyas

gling. The first one was for practising meditation according to Sutra and

the second according to Tantra. bsTan rgyas gling produced a series of

eminent monks and Kun khyab gling had tantric practitioners such as Tha yud

wer zhi and the eighteen masters in the Do khung line, who were all

tantrists with long locks.

Nyi ma ’brug grags then offered his adherence to Khyung dbus by telling

him:

“I have my own Chinese culture in China.

I must return to my own country.

I offer you this seat of mine as your abode.

And this large field for which I paid a bowlful of gold,

As a seat for yourself, king of Khyung.

The plateau up there,

Is the place where I play the gold dice.

Make it your royal seat, you, the king.

Below the junction of the three gSer ru valleys,

Above the confluence of the two rivers,

This is the land I, the old China man, bought.

Make it your royal seat, you, the king.

The red rock, which is like a fortress of fire (down there),

Is like a Garuda lying in its nest.

Make it your royal seat, you, the king.

It is there where you should build your fortress and palace…”

And he added,

“The spring of water in rDza dkar so ma,

Is the place for your horse to drink.

All this is given to you, please accept them.”

Khyung dbus replied: “I am simply a monk who has abandoned the family life,

so I would not know how to manage a fortress and be a leader of a community.

If you mean to give your land and fortress to the Khyung family, my

brother’s sons A brla and Nang chen grags pa are at Khyung lung in Zhang

zhung. I hope you will be able to send two messengers with a present from me

to go to Khyung lung.

Then Khyung dbus, as a sign of assurance, gave a dagger with a white haft to

the messengers dispatched by Nyi ma ’brug grags. They called on Khyung A

brla, offered the present and told him why they came to see him. Khyung A

brla consented to come to sTeng chen. He, with the two messengers, travelled

by the southern road. They happily arrived in the land of Khyung po.

Then Khyung dbus and Nyi ma ’brug grags met Khyung A brla. Nyi ma ’brug

grags, having given all the land to Khyung A brla, went back to China

accompanied by his own servants. Khyung dbus and all the people saw him off.

Khyung dbus passed away on the shore of the river rNgul chu after exhibiting

immense miraculous signs of his spiritual accomplishment.

Later Nang chen grags pa paid a visit to China and had an audience with the

emperor. Upon returning to sTeng chen, he fixed his residence at sTeng chen

itself. Thereafter, sTeng chen’s spiritual and temporal laws became very

famous. A brla continued working for the monastery and exhibited signs of

spiritual accomplishment. He finally died at the age of sixty-two. He had

many religious objects of body, speech and mind made.

One of A brla’s four wives, ’Dan bza’, had three sons, Khyung zhig Ye rgyal

ba, dBang rgyal grub and Byang nang pa Byang shes. Ye rgyal ba was an

eminent monk. He practised meditation on Khro bo and Phur pa. Kindling his

divine power, he reinforced his deeds for religious beings. He died at

seventy. A brla’s son bSod nams rgyal mtshan by the lady of Rong was a very

learned man. He possessed awe-inspiring dignity, convincing speech and

foresight, and his reputation spread. He passed away when he was eighty-two.

Drung chen Nam mkha’ rgyal mtshan, another son of A brla by Rong mo za, was

a man with a broad knowledge of Bonpo scriptures. With the great power and

skill obtained from constant meditation on Srid rgyal drel dmar, in

particular, he laboured for sentient beings. At the age of seventy-two, he

died in sTeng chen. From here the offspring of A brla were succeeded as the

head of the monastery by a series of masters:

Rin chen rgyal mtshan dar

gYung drung rgyal mtshan

Rin chen rgyal mtshan

bsTan pa’i rgyal mtshan

Ye shes rgyal mtshan

lHun grub bsod nams dbang rgyal

dBang gi rgyal mtshan

Yid bzhin rgyal ba

rGyal ba don grub

Khyung po Blo gros rgyal mtshan

Blo ldan snying po (b.1360)

Khyung chen Yon tan rin chen

Khyung dkar

Khyung po A ’je

Khyung po rNam rgyal

sPyang Be zhu Blo bzang

sKyang ’phags Tshe dbang bstan rgyal

Blo ldan snying po, the eleventh, was born of the dBra clan in the lower

part of Khyung po. He received the Oral Tradition, which he wrote down,

filling about fifty-four volumes, including the mDo Dri med

gzi brjid. He is said to have had a five-storey temple built, called

bKra shis ’od ’bar. It had statues of deities of the forty-five vehicles, as

well as the Khams chen nag phran ma written in gold. He

died at forty-seven.

sKyang ’phags Tshe dbang bstan rgyal, the seventeenth, studied at gYung

drung gling Monastery (No.2) and obtained the degree of dge

bshes there. Having thoroughly mastered dozens of subjects, he

received completely perfect teachings of texts and instructions from Lama

rGyal mtshan in sTeng chen. At that time, gTer ston bDe chen gling pa

arrived in sTeng chen. He visited the place called gTer sgrom kha and

prophesied that there would be a monastery there. Since Tshe dbang bstan

rgyal had been given the very same prophecy by sKyabs mgon Zla ba rgyal

mtshan, Tshe dbang bstan rgyal fulfilled the prophecies of the two masters

by uniting the two establishments, gYung drung bstan rgyal gling - the

monastery of Khyung dkar lineage holders in the Upper sTeng chen - and the

one called Kun khyab gling - which had been the abode of eighteen series of

Khyung tantric practitioners - into one and moving them to gTer sgrom kha in

1862.

The new monastery was large with a number of monks. It had over four hundred

households to support it. Moreover, he had over a hundred temples built, of

various sizes. These establishments followed a strict monastic tradition;

assemblies were to be held fifteen times a year. The monastery had many

important visitors, so it became known all over Tibet.

Then, in sTeng chen Monastery, there was the accomplished scholar gYung

grags pa (gYung drung Tshul khrims dbang grags), who had the whole bKa’ ’gyur and bKa’ brten copied to

the best quality and made an excellent catalogue of the collection. After

gYung grags pa, Khyung sprul Tshe dbang g-yung drung followed as the head of

the monastery in 1913. During this time, China and Tibet were at war with

each other which caused the monastery to be burnt down. However, Khyung ser

sga sprul Tshe dbang g-yung drung took the initiative to rebuild it. A large

and splendid temple was built, containing many religious objects. At that

time, bsTan pa, having obtained the degree of dge bshes

in metaphysics in gYung drung gling, returned to his native monastery. When

Nyi ma dbang rgyal, the Thirty-first abbot of sMan ri Monastery (No.1), came

to this monastery, the abbot appointed bsTan pa as head of the monastery.

mKhan po bsTan pa had many religious objects made and did great deeds for

sentient beings.

Before 1959, there were about 180 monks in sTeng chen Monastery. At present

there are sixty-one monks, led by the following: the abbot, rGya mtsho nor

bu, who is thirty-three years old in 1998; the chanting conductors, ’Chi med

g-yung drung and bsTan pa tshul khrims; and the disciplinarians, bSod nams

bkra shis and sNying rje bstan ’dzin. There are, in fact, no more than

fourteen who reside permanently in the monastery.

As daily activities, in the morning the monks recite the rtsa rlung prayer. Then they perform the bsang

purification ritual and the water offering based on the bDud

rtsi chu rgyun and the rTsis ’go bdun pa.

Other rituals that the monks perform on different occasions are based on the

texts sMon lam mtha’ yas, ’Dul

chog (during the summer retreat), Ma tri, rNam rgyal and mKha’ klong gsang

mdos. They also perform rituals for wrathful deities, gShed dmar,

Khro bo and the propitiation of the religious protectors.

The mountain behind the monastery is called Brag dmar ri ’dus, the abode of

the local deity Rin chen ’bar ba, and at its left are those called gZi yar

sku, Mar sku and Gong rgyal. In front of the monastery is the holy mountain

known as Ri rtse drug.

The monks’ main source of income is religious services in the neighbouring

villages of Ye tha, which have a population of more than 3,200 farmers and

nomads, in over 500 households. For these services the people customarily

pay the monks from five to twenty yuan a day.

(36) sTeng chen Hermitage

This is a hermitage that lies to the east of sTeng chen Monastery, less than

a stone’s throw away.

The hermitage has a large temple of magnificent design. The main religious

objects are the reliquary stupa of sMon lam rgyal mtshan at the centre,

another reliquary stupa of Me ston Nyi ma rgyal mtshan to the right and that

of Tshul khrims rgyal mtshan to the left. There is also an old thangka of

the Twelve Deeds of sTon pa gShen rab.

Before 1959, there were about fifty monks in this hermitage. Presently there

are two lamas, lHun grub rgya mtsho and Yon tan rgya mtsho, and the chanting

conductor, bKra shis dbang ’dus. It is considered to be a branch of dGyes ri

Monastery in Kongpo.

With regard to the main daily activities, in the morning the monks perform

the bsang ritual and the water offering; at midday they

recite the mantra of the tutelary deities; and in the evening, they chant

the bKa’ skyong.

Every year, in the fourth Tibetan month, from the 23rd to the 30th day, the

monks perform the Cho ga bcu gnyis ritual. From the fifth month to the end

of the sixth month, the ritual of rNam rgyal is performed. In the ninth

month, from the 21st to the 30th day, they perform the dgu

gtor rite based on deities, sometimes Yi dam Dran pa drag po and

other times the goddess Srid pa rgyal mo.

(37) Ko bo Monastery

Ko bo Monastery is under the administration of the sTeng chen villages. It

is about nine kilometres from the rdzong. It lies on a small hill west of the rdzong

and access to it is difficult.

This monastery was founded by Ko bo Ye shes rgyal mtshan in 1408. It is

below the sacred mountain - the abode of the local deity ’Jag rgyal smug po

- which is on the highland between the rivers rNgul chu and rDza chu in

Khams.

The line of masters of the monastery is as follows:

Ko bo Ye shes rgyal mtshan

Zla grags Rin chen rgyal mtshan

Zla grags Rin chen dpal bzang

Zla grags Nyi ma ’od zer

Zla grags Tshul khrims dbang rgyal

Ha Rinpoche

Zla grags Rin chen phun tshogs

Main Religious Activities

In the first Tibetan month, from the 3rd day, annual activities
begin with the commemoration of mNyam med Shes rab rgyal mtshan. The
monks perform the ceremony based on the Klong
rgyas, as well as chanting the Bla ma mchod
pa and the ’Tshogs ’don. The ritual cycle
of Phur pa is performed while two monks perform that of Ge khod
separately.

In the second month, on the 24th day, the commemoration of Zla
grags is celebrated with the ceremony based on the rNam dag and Klong rgyas. On the 27th
day there is a recitation of the ’Tshogs ’don.
The monks practise silent reading of the Khro bo
and the Ma tri rin chen sgron ma. On the same
occasion they make offerings to the klu
spirits.

In the fifth month, on the 29th day, the summer ritual (dbyar sgrub) begins. There is a ritual of A dkar
and a performance of the sDe brgyad bzlog mdos.
Besides these, the bsKang ’bum is chanted. In the
gNas brtan lha khang, two monks chant the gNas brtan
bcu drug, a rediscovery of Sangs rgyas gling pa. The dbyar sgrub is adjourned on the 6th day of the
sixth month.

In the sixth month, on the 7th and 8th days, there are religious
dances. On the 9th day, all the laity and clerics come, making the
circumambulation called ’bum bskor. The zhi khro and gsol kha rituals
are performed during the day, the bKa’ skyong in
the evening and the bsKangs ’bum during the
night.

During the Summer retreat (dbyar gnas) there
is a recitation of Sutra, such as the mDo dri
med.

In the tenth month, on the 23rd day, the ritual cycle of Khro bo
is performed according to the local tradition, as well as the ceremony
of the Yab sras tshogs ’khor. The chanting of the
bsKangs ’bum by two monks takes place
separately. On the 29th day, there is a religious dance and the gtor rgyag ceremony. On the 30th day, the
gathering is adjourned.

As there are many great and complete murals in the assembly hall and at

the porch of Ko bo Monastery, I shall give here the names of the main

deities and some remarks concerning their iconography.

The four great local deities (gnyan chen sde

bzhi):

rMa chen sPom ra: a deity riding on a white horse

Thang lha Yar bzhur: a deity riding on a red horse

Ti se: a deity riding on a snow lion

Yar lha Sham po: a deity riding on a dragon

The local deities of the holy mountains surrounding Ko bo Monastery:

sMug po ri btsun (alias Brag btsan thog rgod
’bar ma): a goddess with one head, two arms and a red body. She holds
a white conch in her right hand and a gem in her left. Wearing a black
hat on her head, she is mounted on a black horse.

Rin chen ’bar ba, the proprietor of Mount Rin chen ’bar ba: a
deity with a red body, one head and two arms. Mounted on a black
horse, he exhibits a terrifying air.

’Ga’ rgyal Rin chen spungs: a deity with a white body, one head
and two arms. He holds a lance with a flag fastened to it in his right
hand and a gem in his left. Mounted on a blue horse, he has an air of
bravery.

sPen ne ri bkra: a deity with a white body, one head and two arms.
Dressed in a king’s garment, he holds a gem in his right hand and a
lance with a flag fastened to it in his left. He is mounted on a
light-bay stallion.

Jo mo g-yu rtse: a goddess with a white body, one head and two
arms. She holds a lance with a flag fastened to it in her right hand
and a vase in her left. Mounted on an antelope, she has a peaceful
appearance.

Ri dmar dBu lha btsan rgod: a deity with one head, two arms and a
conch-like white body. He holds a lance with a flag fastened to it in
his right hand and a gem in his left. Clad in a king’s garment, he
rides a red horse.

dMag dpon rTa rgod ’bar ba: a deity with a white body, one head
and two arms. His right hand is clenched in a fist and in his left
hand he holds a gem. Standing on a blazing fire, he shows extreme
bravery.

sTag lo kha yan: a goddess with a yellow body, one head and two
arms. She holds a sword in her right hand and a gem in her left.
Mounted on a tigress, she is in an extreme rage.

rDzong dmar: a deity with a red body, one head and two arms. He
holds a lance with a flag fastened to it in his right hand and a lasso
in his left. Riding a reddish-brown horse, he is in a rage.

Grogs rdis Nor skyong dpal ldan: a deity with a white body, one
head and two arms. He holds a vase in his right hand and a gem in his
left. Clad in a nomad’s garment, he sits peacefully on a
cushion.

Rag pa g-yu rtse: a deity with a blue body, one head and two arms.
He holds a lance with a flag fastened to it in his right hand and a
gem in his left. Riding a light-bay stallion, he exhibits an air of
bravery.

sTag thus bon mtshan: a deity with a blue body, one head and two
arms. He clenches his right hand while holding a vase in his
left.

sTag thus bon rgan: a deity with a white body, one head and two
arms. He holds his hands in the manner of a meditating monk.

rTa sgo: a deity with a white body, one head and two arms. He
holds a drum in his right hand and a flat gold bell in his left.
Riding a divine yak, he exhibits an air of dignity.

Gangs rgyal: a deity with a white body and plaited hair. He has
one head and two hands. His right hand holds a lance with a flag
fastened to it and the other holds a gem. He is mounted on a light-bay
stallion.

There are also murals of the thirteen mGur lha:

gNyan rje Gong sngon, mounted on a red Garuda

gTsang lha Bye yug, on a white horse

Srog lha Gangs dkar, on a yellow gander

sGyog chen sDong ra, on a divine white yak

’Brong nam Yang rtse, on a blue buffalo

Dung lha Byang rtse, on a red horse

lCog lha Tshal rtse, on a blue dragon

lHa ri gYu rtse, on a yellow deer

sPom ra Nag po, on a black mule

’Gyu chen lDong khram, on a red mule

dByig chen Ra rngam, on a white horse

Ba ru Ser glang, on a white ox

’Bri chen sDong ra, on a red horse

The twelve brTan ma goddesses, the guardians of the Bon religion:

Kong btsun De mo, mounted on a tigress

Gangs dkar Sha med, on a yellow gander

rMa ting ’Phrul mo, on a white horse

sKyi mthing Ya ma, on a sorrel yak

Ma btsun ’Brog chen, on a blue ox

rMa ri Rab khyams, on a blue horse

lHa ri Ya ma, on a light-bay horse

sKyi mthing Nag mo, on a blue deer

Gangs kyi gYu sgron, on a blue parrot

Ka ga Ser mo, on an antelope (Hodgson’s)

Kha rag Khyung btsun, on a black mule

gDa’ la bTsun mo, on a deer

Ko bo Monastery has, moreover, a magnificent mural of ’Ol mo lung ring.

People of different countries call it by different names: bDe ba can by

the people of U rgyan, Mi ’gyur g-yung drung can by the people of Shar

gling, dBang bsgyur ’khor lo can by the people of Byang gling, Me tog

bkod pa can by the people of Nub gling, and Yid bzhin bkod pa can by the

people of ’Dzam gling.

Further, it was named Sham bha la by the Indian people, Mu khyud gter gyi

gling by the Chinese people, dBang ldan ’khor lo gling by the people of

Za hor, Gar ma gar shom spro by the people of Yu gur, ’Gyur med ’od ma

tshal by the people of Bru sha, Kha la g-yu gshog by the people of Kha

che, dPag bsam ljon pa’i gling by the people of Li bal, Nub byang rtag

gzigs khyim gyi yul by the people of Zhang zhung, Nub phyogs ’Ol mo lung

ring or ’Od mo gling by the people of Tibet, rTag gzigs ga sho nor gyi

gling by the people of Mon yul, and dMu yul ’phyo ba gling by the people

of ’Jang.

At present there are two lamas in this monastery, Zla grags Rin chen phun

tshogs, who is fifty-eight, and Bla chung mKhyen rab rgya mtsho, who is

twenty-two in 1998. There are two abbots, dGe legs tshul khrims and rNam

rgyal gtsug phud. There are more than eighty monks. In the vicinity of

the monastery there are over three hundred households. The population of

this area is about 3,500.

The main source of income for the monks is the religious services they

perform in villages. The lamas of high rank are customarily paid from

fifty to one hundred yuan a day and the common monks

from ten to twenty yuan a day.

The location and murals of this monastery possess special qualities that

distinguish it from other Bonpo monasteries. This monastery is now

undergoing significant restoration and enlargement.

(38) Ka legs gYung drung gling Monastery

Ka legs dgon gYung drung gling is under the administration of the sTeng chen

villages. From sTeng chen rdzong, travelling about twelve kilometres

westward on the highway, we reach the village of Ra khrom. After crossing a

small bridge, a walk of more than half an hour in a south-westerly direction

leads us to the monastery. Situated on a hill and surrounded by a number of

holy mountains, it lies to the east of the Four Great Sacred Places of

Tibet, south of the Thang lha range, on the highland between the rivers

rNgul chu and rDza chu, and near sTeng chen Monastery (No.35). It was the

place where sPrul sku Blo ldan snying po received the mDo

Dri med gzi brjid as an oral tradition and wrote it down.

The monastery was first supported by benefactors gSas sar Nam mka’ g-yung

drung, the owner of the land, ’Be ru bon srung and sTag rtsa rGyal mtshan.

The Shel masters played an important role in the monastery. The origin of

the Shel lineage is as follows: long ago in China, there was a man called

Kun dga’ ’od ’phro. He lived amidst flowers in an ocean that emitted lights.

He miraculously produced a white crystal egg from which a little man

appeared. He had turquoise hair and a white chin-tuft; he was dressed in

white silk and was holding a lotus. He was found by the king of China, who

called him Zing ba mthu chen. He became a prelate in the court and came to

have the name Legs tang mang po. bSam gtan rgyal mtshan, one of his

descendants, migrated to Tibet, where he subdued many gods and demons. He

was followed by Khro bo rgyal mtshan and Zhig chung Nam mkha’ mtha’

bral.

In 1454, Yag snya bSod nams rgyal mtshan founded the monastery at gYang ra

brag rtsar. He named the monastery Ka legs gYung drung gling. He raised

funds for the commemoration of the great master mNyam med Shes rab rgyal

mtshan and made sure that the rituals he established in the monastery

closely followed the teachings of the master. There were only seven monks,

including the lama Tshe dbang rgyal mtshan of rDzogs mda’ and Tshul khrims.

There was a complete set of religious objects and implements for making

offerings, such as the gandi, a drum, a stone gong and

a conch. There was also the tradition of studying the tshad

ma logic.

In 1564, reasons for moving the monastery to a new place arose. The old site

was small and unsafe. So, in the time of lHun grub rgya mtsho, a discussion

was held among all the laity and clergy and it was agreed that the monastery

should be moved to Ka bzos sribs. It was therefore rebuilt and the religious

objects of body, speech and mind were installed. Celebrations and the study

of the tshad ma logic were re-established. There were

about twenty-five monks at that time and the monastery became known even

among the people of Amdo and rGyal rong.

There was a series of masters as the head of the monastery:

’Gro mgon bsTan pa ’brug grags

lHun grub bzhi

gYung drung mi zhig rdo rje

Yid bzhin rgyal ba tshul khrims

bSod nams ye shes

Tshul khrims rgyal mtshan

Zla ba grags

Phun tshogs rgyal mtshan

bsTan ’dzin grags pa

Nyi ma bstan rgyal

gYung drung rgyal mtshan

However, in 1914, the Tibetan troops led by the commander rTa nag (who were

of dGe lugs pa obedience), came to the area and they began to murder many of

the local people. They also completely burned the monastery. Phun tshogs

bstan ’dzin grags pa (1888-1954) and his three disciples, Nyi ma grags pa,

bsTan pa’i rgyal mtshan and gYung drung rgyal ba, could no longer live

there. They left for Hor where there were benefactors of the Bon

religion.

The teacher Phun tshogs bstan ’dzin grags pa was a capable physician. He was

able to cure illnesses of man and animal, and prevent epidemics.

At that time, there was, in sTeng chen, the famous governor-general of Hor,

Grags pa rnam rgyal. He assigned A drung to the restoration of the monastery

and sent him to Hor in order to bring back the above-mentioned monks. The

governor-general ordered the chief of dKar ru and his people to provide

labour, as well as to transport the timber that was needed.

In 1914, Phun tshogs bstan ’dzin grags pa himself laid the foundation of the

main hall. He maintained the monastic tradition of sMan ri as was

established by mNyam med Shes rab rgyal mtshan. He also established the

study of the five minor and five major sciences, the summer and winter

festivals for fifteen days each and the dgu gtor rite

based on Khro bo and Phur pa, as well as the chanting of the bKa’ skyong.

There were two gilt-bronze stupas in the form of gYung drung bkod legs and a

statue of rNam rgyal as tall as a two-storey house. He also had new copies

of the bKa’ ’gyur and bKa’ brten

made and obtained new offering implements, as well as having thangka made.

New monk quarters were built. At that time, there were more than seventy

monks in the monastery.

A reliquary gilt-bronze stupa of Phun tshogs bstan ’dzin grags pa

(1888-1954) as tall as a two-storey house was made.

A prayer for a quick birth of his reincarnation was offered, in consequence

of which his reincarnation was born in 1956. In the process of searching for

the reincarnation, Ka legs Monastery made offerings of twelve thousand

sacrificial cakes (tshogs) to the tutelary deity Phur

pa and to the protective deities. It was known that the reincarnation

himself said, “I am going to Ka legs”, and showed many miraculous signs,

which were actually heard by the attendant monks. The father of the

reincarnation, who was called Tshang stobs rgyal mtshan, belonged to the

lineage in which Me ston Shes rab ’od zer in Yar ’brog was born and the

mother belonged to the lineage of Zhig po. At that time there were about

seventy monks in the monastery. Among them were Rin chen tshul khrims, bsTan

pa rgyal mtshan, Ye shes dbang ldan and bZod pa mthar phyin, who were all

very learned, having studied logic and Sanskrit, as well as being

accomplished in meditation according to the Oral Tradition of Zhang

zhung.

In short, this monastery has experienced rises and falls in the course of

its own history, but it had the capacity to produce a series of eminent

monks who were able to uphold the Bon doctrine and it is one of the oldest

and important Bonpo monasteries.

The monastery is surrounded by the following sacred sites: Sa yi brag ri

sgor mo, where the mDo Dri med gzi brjid was written

down by Blo ldan snying po; Sa sho mda’, where there

is the self-risen Ma tri mantra and swastika; bDe chen

lha ri gnam rdzong; Chu na ma; and the holy mountain Dong rdzong smug po

mched brgyad, regarded as the site blessed by Dran pa nam mkha’ and his son

Tshe dbang rig ’dzin. There is a place called gYang ra nang, which was the

previous site of the monastery.

Before 1959, there were seventy monks in the monastery. At present there are

sixty-two, including the lama Tshe dbang stobs rgyal. Rituals are performed

according to the old custom, and all the religious objects, murals and the

like in the assembly hall are kept in reasonably good condition.

(39) sMon rgyal bla brang

This is a residence of an important lineage and is under the administration

of the sTeng chen villages. It is located four kilometres to the south of

the rdzong. It was established in 1842 by Nam mkha’

dbang. Before 1959, there were seven monks in the residence. At present

there are no more than seven monks and a lama. It is very limited in scale,

and in poor condition in every respect.

(40) Nag ru Monastery

The monastery is usually known as Nag ru dgon bSam gtan gling.

From sTeng chen rdzong, travelling three kilometres

eastward on the highway, turning right, then southward to cross a bridge and

travelling another five kilometres, we reach lHa mthong village, which lies

at the foot of a mountain. It takes an hour on foot to reach the monastery

from the village, climbing up the mountain behind the monastery. There is

another route that leads to it from its front side.

Nag ru Monastery was founded in 1751 by Li shu stag ring. The present lamas

are Pad ma kun legs and gYung drung grags pa. Before 1959, there were 105

monks in the monastery. At present there are forty.

The successive heads of the monastery were as follows:

mTha’ zhu bDud ’dul sprul sku

bZod pa

Pad ’byung

sTag dbang

Grags sdis

gYung drung grags pa

Pad ma kun legs

The main religious object of this monastery was the gilt-bronze statue of Li

shu stag ring. There were also statues of the four deities Srid rgyal, bTsan

and bDud. The monastery obviously followed the tradition of sMan ri

Monastery (No.1).

The monastery is surrounded by the following sacred sites: The mountain

behind the monastery is called rDzong gseb, whose proprietor is Ba lha

btsan. There are caves regarded as those of Dran pa nam mkha’, sTag la me

’bar and gShen gSang ba ’dus pa, and footprints of a hawk, a falcon and a

wolf.

As daily activities, in the morning the monks recite the ’Tshogs ’don and perform the bsang ritual, at

midday the ritual texts of dBal gsas, and in the evening those of Byams ma

and sTag la.

The monastery performs the following annual services:

In the first Tibetan month, from the 1st to the 3rd day, they recite
the Klong rgyas.

In the fourth month, from the 13th to the 16th, they recite the bDe shegs bsdus pa.

In the fifth month, from the 26th to the 29th day, there is the
commemoration of an abbot.

In the ninth month, from the 22nd to the 29th day, they perform the
dgu gtor rite.

For the main source of income, the monks and lamas must go out to perform

religious services in villages, which comes to no more than ten yuan every four days.

This monastery has fallen into decay. At present the only religious objects

are two masks and two drums, one big and one small.

(41) Zhe nang Monastery

The monastery’s full name is Zhe nang dgon gYung drung dpal ri.

From sTeng chen rdzong, Zhe nang Monastery is reached

by travelling three kilometres eastward on the highway and another eight

kilometres along the waterway on the left. It is located to the west of the

river Zhe zhung, in front of the mountain Gangs chen dbang po. It is a place

of beauty and interest, surrounded by glorious forest-covered mountains, and

the harmonious singing of birds is heard.

This monastery was founded in 1735 by Bru zhig Yon tan rgya mtsho. It was

the seat of the Khyung sprul series. Later it was maintained by the hermits

gYung dga’ Rinpoche and rNal ’byor bZod pa Rinpoche. The latter undertook

its renovation.

The lineage of Khyung sprul starts with the sage Kun dkar ’Od ldan and then

later continued as follows:

gYu sgra snying po

Shes rab blo ldan

Grags pa rgyal mtshan

lHun grub rgyal mtshan

gYung drung phun tshogs

gYung drung bstan ’dzin phun tshogs

Gangs rgyal who was four years old in 1998

Around the monastery are the following sacred mountains: Mount Gangs chen

dbang po, regarded as the abode of Dran pa nam mkha’ and his twin sons Tshe

dbang rig ’dzin and Pad ma ’byung gnas, is situated at the back of the

monastery; to its right is Mount gYag se, to the left, Ra mdung, and in

front, sPen ne ri bkra. There are also the two lakes of sPas thang mtsho,

the large and the small.

The monastery has the following religious objects: a relic of sTon pa gShen

rab as big as a hen’s egg, a conch made of his teeth and a tooth of bZod pa

Rinpoche. Before 1959, there were 130 monks in the monastery. At present,

there is the lama ’Chi med rig ’dzin and more than eighty monks.

(42) Zhu tshang Monastery

Zhu tshang Monastery is in lNga stod village, sPa zla xiang. The xiang lies seventy-six kilometres

west of sTeng chen rdzong. To reach lNga stod village, a further ten

kilometres of difficult driving northward is required.

This monastery was founded by bsTan ’dzin grags pa in 1567. Before 1959,

there were sixty monks in the monastery. At present there are sixty-one.

There used to be three lamas, but now only one. The condition of this

monastery is reasonably good in many respects, like the assembly hall, the

temple and the religious objects. The main source of income is, as with

other Bonpo monasteries, the performance of religious services in

villages.

(43) Ri dmar Monastery

Ri dmar Monastery is in Wang khog village, Khri rdo xiang.

From the rdzong, after travelling sixty-five

kilometres westward on the highway, another two-hours eastward and towards

the mountain pass is required to reach Wa khog village.

This monastery was founded by Shel rgya Shel zhig dbu dkar in 1573. Before

1959, there were eighty monks in the monastery. At present there are no more

than twenty monks and one lama. The temple and religious objects of this

monastery are in a somewhat poor condition. They have no source of income

other than the religious services the monks perform in villages.

(44) sGang ru Monastery

The monastery is known as sGang ru dgon Dar rgyas. It is situated to the

east of Srib mda’ village in Khri rdo xiang. From the

rdzong to Khri rdo xiang is a

distance of sixty-five kilometres along the main road.

From there, it is five kilometres further to Srib mda’ village.

This monastery was founded by Rin chen bstan ’dzin in 1310. Before 1959,

there were eighty-seven monks in the monastery. At present there are

fifty-six monks and one lama.

(45) Be sgo Monastery

Be sgo Monastery is situated in gTam stod village, in gTam stod xiang, which lies to the south of sTeng chen rdzong. It is a distance of forty-five kilometres from the rdzong to the xiang. As there is no

road, the monastery is extremely difficult to reach.

This monastery was founded by dBal ’bar stag slag in 1590. Before 1959,

there were seventy monks in the monastery and now there are

twenty-eight.

(46) rGya sgo Monastery

rGya sgo Monastery stands within gTam stod village, gTam stod xiang. From the rdzong, gTam stod

xiang is reached by travelling forty-five kilometres

northward, which, however, is very difficult because of the absence of a

road to the xiang.

This monastery was founded by bSam gtan tshul khrims in 1869. Before 1959,

there were twenty monks in the monastery. At present there are fifty monks

and one lama. The condition of the assembly hall, temple and religious

objects remains good. Rituals and services have been preserved as they used

to be.

(47) gNam steng Monastery

The seat of gNam steng Monastery is a place called gZi, which lies to the

south-west of gTam stod village in gTam stod xiang.

gTam stod xiang is reached by travelling

forty-five kilometres southward from the rdzong. To

reach gZi, it is necessary to travel ten more kilometres in a south-westerly

direction from gTam stod village, which is very difficult because there is

no road.

This monastery was founded by sMon lam ’od zer in 1496. Before 1959, there

were twenty-one monks in the monastery. At present there are thirteen monks

and one lama. The assembly hall, temple and religious objects of this

monastery are in poor condition.

(48) dMu g-yad Monastery

dMu g-yad Monastery is located to the south-east of gNu khug village in gTam

stod xiang. It is a distance of forty-five kilometres

from the rdzong to gTam stod xiang.

From the xiang, the monastery is reached by

travelling four kilometres in a south-easterly direction. As there is no

road to this xiang, it is very difficult to reach the

monastery.

This monastery was founded by Kun dga’ rgyal mtshan in 1910. Before 1959,

there were forty-five monks in the monastery. At present it is taken care of

by seventeen monks and one lama, who maintain the time-honoured customs of

Bonpo rituals and services. The assembly hall, temple and religious objects

are in reasonably good condition. The monks have no source of income other

than performing religious services in villages and support from each

household.

(49) Yang rdzong Monastery

The location of Bya ze Yang rdzong Monastery is east of Kha thang village in

a place called Bya ze which is in Ser tsha xiang. From

the rdzong, it is reached by driving forty-five

kilometres in a north-westerly direction.

This is a magnificent monastery. It was founded by Khyung po ’Bum rgyal

grags pa in 1413. sPrul sku Blo ldan snying po came to this monastery and he

is said to have been aided by the local deities in his efforts to improve

the monastery. By miraculous means, he constructed the

magnificently-designed main hall on top of the high craggy hill. It had many

sacred objects.

Before 1959, there were 350 monks in the monastery. Now there are seventy

monks and three lamas.

(50) Tsha ne Hermitage

This hermitage is located to the east of Ru pha village in Ser tsha xiang. From sTeng chen rdzong, Ser

tsha xiang is reached by driving forty-five kilometres

in a north-westerly direction. Travelling another three kilometres eastward

from the xiang one reaches Ru pha village.

The hermitage was established by Shes rab phun tshogs in 1838. Before 1959,

there were ten hermits in the hermitage; now there are five.

(51) Ma rdzong Monastery

Ma rdzong Monastery is situated to the west of ’Bu tshab village in Ser tsha

xiang. It is a distance of forty-five kilometres

from the rdzong to Ser tsha xiang.

From there to ’Bu tshab village is a further five kilometres. As there is a

road, it is reasonably convenient for cars to reach the village.

This monastery was founded by gYung rgyal in 1774. Before 1959, there were

forty-five monks in the monastery. At present there are twenty-one monks and

one lama.

The temple and religious objects of the monastery look reasonably good.

Similar to other Bonpo monasteries, the monks have no means of earning a

living other than performing religious services in villages and gathering

support from their own parents and relatives.

(52) Phug leb Monastery

Phug leb Monastery is situated to the west of ’Bu tshab village in Ser tsha

xiang. Ser tsha xiang is

forty-five kilometres north-west of the rdzong. ’Bu

tshab village is five kilometres from the xiang. As

there is a road, it is a relatively convenient trip.

This monastery was founded by Khyung po ’Bum chen in 1413. Before 1959,

there was one lama and two hundred monks in the monastery. At present there

are twenty-one monks and one lama. This monastery, being one of the centres

of the Khyung lineage, follows the old school of Bonpo tradition. The

assembly hall, temple and monks’ cells are elegantly made on a grand scale,

and it has a great number of statues of sTon pa gShen rab, Dran pa nam

mkha’, sTag la me ’bar and rNam rgyal. There are many books of excellent

quality.

Like all other Khyung po monasteries, rituals and services are held many

times a year. Various aspects of this monastery, such as the temple and

religious objects, are kept in relatively good condition.

(53) Kha spungs Nunnery

Kha spungs Nunnery is located in Kha spungs village in Ga ngad xiang. From sTeng chen rdzong, travelling more than

eighty kilometres westward on the main road and then more than ten

kilometres further northward, one reaches Kha spungs village, in the

south-east part of which lies Kha spungs Nunnery.

The nunnery was founded by Tshul khrims dbang mo in 1928. Before 1959, there

was the head nun and twenty-two other nuns in the nunnery. At present there

are twenty. The assembly hall, temple and the religious objects of the

nunnery are in fairly good condition. The activities, such as annual

religious services, have been successively preserved. As the nunnery has no

property, for their living the nuns must receive support from their own

families and earn money giving religious services in villages.

(54) Mar khu Monastery

Mar khu Monastery is located to the west of Ngas pa village in Ga ngad xiang, sTeng chen rdzong. From the

rdzong, Ga ngad xiang is

reached by travelling more than eighty kilometres westward on the main road

and then more than ten kilometres northward. Ngas pa village is a further

five kilometres from the xiang and the monastery lies

to the west of the village.

This monastery was established by lHun grub rgyal mtshan in 1691. Before

1959, there were thirty-nine monks in the monastery; now there are

twenty-five. The condition of the assembly hall, temple and religious

objects is reasonably good. The monks perform the bsang

ritual every morning and other rituals every evening. Their source of income

is the same as other small Bonpo monasteries.

(55) rTse drug Monastery

rTse drug Monastery is situated in Sa sgang xiang in

sTeng chen rdzong. Travelling thirty kilometres in a

south-easterly direction from the rdzong, one reaches

the foot of the hill on which rTse drug Monastery is located. It is a two

hour’s traverse on horseback from the west side of the hill up to rTse drug

Monastery at the top.

All around the monastery is a land of great beauty where birds, big cuckoos

and small ’jon mo, are heard singing. Along the

mountains and gorges stretching right and left, there are many legends woven

around Ge sar, the King of Gling, and Seng lcam ’brug mo, his wife. There

are also numerous tales of the local deities.

The monastery was founded by Blo ldan snying po in 1383. It is one of the

places blessed by innumerable sages and is often called Shel le rdzong drug.

Its formal name is Shel brag gShen bstan Dri med gling. It is regarded as

one of the five holy places in the world:

“Ri bo rtse lnga, abode of the mkha’ ’gro in China,

rTsa ra’i tsha khang, abode of the mkha’ ’gro in

India,

Me tog spungs mdzes, abode of the mkha’ ’gro in O rgyan,

Bho di, abode of the mkha’ ’gro in Shambhala,

Shel le rdzong drug, abode of the mkha’ ’gro in

Tibet…”

“The hill at the back looks like an elephant lying,

With a gem held in its mouth.

The hill to the right looks like the rising moon,

With little stars in the sky.

The hill to the left looks like a snow lion leaping,

With turquoise mane on its chin.

The mountain range looks like white silk spread…”

The monastery is surrounded by many marvelous signs and self-grown objects.

Beneath the heap of boulders in front, there is a footprint of sTon pa gShen

rab the length of a cubit, which is still visited by devotees. At the back

of the monastery is a self-grown statue of rGyal ba rgya mtsho, a miraculous

foot print of sTon pa ’Chi med gtsug phud and the self-grown letters A and

Ma as evidence of teachings of Buddha having been spread. On a rock regarded

as the throne of Bla chen Dran pa nam mkha’ there is a self-grown swastika

and a self-grown letter A. To the left of the craggy hill is a self-grown

statue of the mkha’ ’gro Seng gdong ma. In front of the

monastery there is a cemetery called Dul khrod bsil ba gling. Beside it is a

large rock resembling a human lying on his back; it is regarded as the seat

the mkha’ ’gro Seng gdong ma.

On the surface of a boulder is a verse that Sangs rgyas gling pa wrote with

his fingers, as if he were drawing in mud:

“All the virtuous work that I have accomplished

with my body, speech and mind in sincerity,

I share it with the sentient beings of the three realms,

May it aid them all to purify all their misdeeds, and

Rapidly obtain Buddhahood, endowed with three perfect bodies!”

On the surface of another boulder within an arrow’s range, there are the

self-risen letters Ya, Ra, Kha, Sru and A, which can actually be seen. On

the surface of the high crag Bon ri, there are clear footprints and letters,

around which is a self-grown statue of Khro bo gTso mchog mkha’ ’gyings and

a statue and a mandala of Sangs rgyas sman bla. Moreover, in rTa rgyas rdzong, there is a cave of Gyim tsha rma chung with a

spring in the middle of it, a self-grown conch on the peak of Shel brag dri

med dngos dga’, and caves of Dran pa nam mkha’, Tshe dbang rig ’dzin, Padma

’byung gnas and Blo ldan snying po.

Blo ldan snying po, founder of the monastery, was of the dBra clan. He was

born in 1360 in Khyung po. From childhood he naturally displayed cleverness

and dexterousness unlike other children. He quickly mastered writing and

reading. He was such a miraculous one that he inspired awe and respect in

the minds of the people at the first sight of him. He met the scholar Rin

chen blo gros, and in his presence took monastic vows and was given the name

dBra btsun Nam mkha’ rin chen. He became an eminent scholar versed in Sutra,

Tantra and Mind.

In a vision, he received an oral transmission, which he wrote down, filling

fifty-five volumes. They are about the Bon doctrine and the deeds of sTon pa

gShen rab, such as the following works on Sutra: Dri med gzi

brjid in twelve volumes, mTshan mdo in six

volumes, lHun po brtsegs mdo, bKra shis

dal ’bar khab and Ma tri rin chen sgron ma.

There were also works on Tantra: dBal gsas rtsod zlog,

Phur pa spyi ’dul gshed dmar, gSang

mchog rig pa khu byug and Thabs chen mkha’

rgyud. He wrote other works on Dran pa nam mkha’, the local deities

of the place, as well as various religious songs (mgur)

and instructions (zhal gdams).

He had a number of statues and stupas made, as well as a copy of the Khams chen in gold. He practised meditation in other

sacred places, such as Bya ze yang rdzong.

His close disciples were sGo rigs rGyal mtshan ’od zer and ’Be tsha Grags

rgyal. Other disciples were Khyung po Yon rin, sTogs ldan Nam mkha’ rin chen

of A ba, rGya ra bSam gtan rgyal mtshan, rGya po Rin chen ’od zer rgyal

mtshan, Gru zhig Nam mkha’ ’od zer and La dpyil rGyal mtshan ’od zer. Having

completed these deeds, Blo ldan snying po passed away.

The reincarnation of Blo ldan snying po was Mi shig rdo rje, who produced

fifteen volumes of writings on Bon doctrines, including

the sNyan brgyud zhi khro dgongs ’dus.

The Third Blo ldan snying po was Sangs rgyas gling pa, who greatly developed

rTse drug Monastery. His benefactors were the chiefs of Khyung dkar, Khyung

nag and Khyung ser in the Khyung po region. He was invited to go to rGyal

rong by the king of dGe bshes. In rGyal rong he gave teachings to the

people. When he was about to return to rTse drug Monastery, he was invited

to the hall rNam rgyal khang bzang in the palace of the dGe bshe king. The

king gave him the following gifts: an image of rGyal ba rgya mtsho that

uttered words by itself, a pair of dragon-figured cymbals and a bronze gong

named Khro chen dgu ’phar ma. The king also called on thirty young men to be

ordained and become monks of rTse drug Monastery. The king of Brag steng

gave Sangs rgyas gling pa the following gifts: thirty pairs of cymbals and

thirty pairs of little flat bells of the Bon tradition. The king of Rab

brtan gave him a large pair of cymbals named lHa mo rang grags and another

called Srid pa rang grags, a large flat bell, canopies called rTa rgyugs ma

and Khyung lnga ma, and the curtain called Seng thod ma. The Chinese

emperors gave him large plaques (pan), on which there

were words in Chinese characters written in gold.

Sangs rgyal gling pa, who was venerated by all, wrote many works, which are

in two categories. First, the Oral Traditions he received, which are as

follows: gNas brtan bcu drug, gSang

mchog rol pa, Dran pa bdud ’dul, Gu ru zhi drag, Tshe dbang g-yung

drung, Gur khang, sTag la, and rDzong ’phrang le’u gsum pa. Second, the texts he rediscovered,

which are as follows: Tshe sgrub rdo rje’i go khrab,

Bla ma dgongs ’dus, bKa’ thang kun

snang gsal sgron and Che mchog dran pa drag

po.

There were also sacred objects that he rediscovered: a blue statue of Pad ma

’od ’bar; a skull of the Brahman; a figure of the mkha’

’gro Thugs rje kun sgrol and her belongings, such as her flat bell,

dagger and vajra; as well as the tsha tsha image that

belonged to Vairocana.

Sangs rgyas gling pa, the great treasure-rediscoverer and savior of beings,

having carried out the keeping, defending and spreading of the doctrines of

Bon, and having done great deeds for sentient beings, finally passed

away.

Sangs rgyas gling pa’s successors at the monastery were:

dMu btsun Tshul khrims rgyal mtshan

Mi pham ’gro ba’i mgon po

Zhu sprul bSod nams dbang rgyal

Me ston Nyi ma rgyal mtshan

Pad ma gar gyi dbang phyug

sNyan rgyud dPal ’bar stag slag

bSod nams blo gros dbang gi rgyal po

Khyung dkar Yon tan

Me ston Nyi ma rgyal mtshan, the fourth in the line, was regarded as the

embodiment of Dran pa nam mkha’. He gave up eating food, yet lived on at

rTse drug for a long time. He established the hermitage of Gyim shod yang

dben mthong grol near the monastery.

In 1926, Nyag gter gSang sngags gling pa was invited to the monastery. He

rediscovered various texts from the cave called Seng ge g-yu rtse and he

established in the monastery the “religious dance of the 10th day” and the

sman sgrub ceremony. On this occasion there were

over five hundred monks and nuns, a larger number of pilgrims, plus the

local people all gathered together. The number of Bonpo pilgrims and

spectators rose to nearly one hundred thousand.

In 1934, Kun grol hum chen ’Gro ’dul gling pa was invited to the monastery.

On this occasion, when he gave teachings concerning the Zhi

khro, there were people from Hor, Khyung po and Tsha ba rong; about

700 monks and nuns came to listen.

The monastery also invited Khyung nag Tshul khrims phun tshogs - a disciple

of ’Ja’ lus pa Shar rdza bKra shis rgyal mtshan - who gave extensive

teachings there and initiated the making of copies of the bKa’ ’gyur and bKa’ brten, consisting of five

hundred volumes, and paintings of more than fifty thangka of the life of

Sangs rgyas gling pa; as well, he initiated the restoration of temples. His

disciples were Phun tshogs dbang rgyal, Tshul khrims dar rgyas, bSod nams

blo gros dbang gi rgyal po (the fifth rebirth of Sangs rgyas gling pa), Gar

dbang rNam rgyal gYung drung rgyal mtshan and Tshul khrims rnam rgyal.

gYung drung bstan pa’i rgyal mtshan and Tshul khrims rnam rgyal are

presently resident in the monastery. They have set up a new monastic school

there, in which they have established the practice of meditation based on

the Che mchog dran pa drag po, and the performance of

the tshogs ’khor ceremony on the 10th, 15th and 22nd

day of every month. There are seven permanent resident monks.

The monastery has many invaluable religious objects:

In the gSer gdung khang: a solid gold reliquary stupa of Sangs rgyas gling

pa in the form of gYung drung bkod legs as tall as the ceiling, which

contains his remains; a reliquary stupa of Sangs gling Pad ma gar dbang; a

statue of Tshe dpag med made of a mixture of medicine and clay; a statue of

Sangs gling nga ’dra ma carved by ’Gro mgon; and murals depicting the life

stories of Sangs rgyas gling pa.

In the bKa’ ’gyur khang: a statue of sMon lam mkha’ yas as tall as a

two-storey house, its back curtain adorned with the assembled deities of Cho

ga bcu gnyis; and murals depicting the twelve deeds of sTon pa gShen

rab.

In the bedroom: a bronze image of Guru Rinpoche; images of him in eight

forms, made of dzi gim (red gold); and murals of Mi

shig rdo rje and the Bonpo deities, including sMra ba’i seng ge, Gu ru Drag

dmar and dPal mgon bdun cu.

On the outer walls of the bedroom: murals of the Sixteen Arhats, the

thousand images of sTon pa gShen rab, Guru, Nyi pang sad, the guardian of

rTse drug and Me srung ral gri.

In the ’Tshogs chen lha khang: a life-sized statue of Dus kyi ’khor lo;

eight pairs of stupas; and murals of the Bonpo deities according to the Ma tri rin chen sgron ma by Blo ldan snying po, Phur pa,

gShed dmar and Las gshin nag po chen po.

In the gSeng khang: a gilt-bronze statue of gShen lha ’od dkar of good

quality; statues of Shes rab smra ba’i seng ge, Dus ’khor, Tshe dpag med and

rNam par rgyal ba, each an arrow’s length in height; hundreds more statues

of gNas brtan and others; and murals of the assembled deities of the Che mchog dran pa drag po and of the three Seng, Ma and

gShin.

In the Pod brtsegs kun dga’ rwa ba bskang gsol khang: a stuffed image of

rGyal chen Shel khrab and the supports of other religious protectors.

In the ’Khor khang: statues of Yum chen Shes rab byams ma and rGyal ba rgya

mtsho, made of a mixture of medicine and clay; murals of the Eight Guru; and

three conch-shell ornaments.

In the upper storey of the gSeng khang: Nor bu me ’bar made of gilt-bonze

and a banner of victory.

In the back room of the large assembly hall: a statue of gShen lha ’od dkar

made of a mixture of medicine and clay; statues of sTon pa Khri gtsug rgyal

ba, sTon pa gShen rab and gYung drung mthong grol, each of which is as tall

as a three-storey house; 108 stupas and murals of Blo ldan snying po, Mi

shig rdo rje, Sangs rgyas gling pa, Kun grol grags pa, bDe chen gling pa and

the deities of Cho ga bcu gnyis.

In the bShad grwa’i ’du khang: a statue of Yum chen Kye ma ’od mtsho and a

life-sized one of ’Ja’ lus pa Shar rdza bKra shis rgyal mtshan.

There are also caves of Mu cho ldem drug, Dran pa nam mkha’, Tshe dbang rig

’dzin, Pad ma ’byung gnas and Blo ldan snying po.

There were six sanctuaries of the religious protectors in the monastery, in

each of which lay many statues beyond all value. Among the objects in these

sanctuaries were the following: a word-uttering statue of rGyal ba rgya

mtsho made of dzi gim, a cubit in height, which was

rediscovered in rGyal rong by Sangs rgyas gling pa; large and small conchs

made of the teeth of sTon pa gShen rab, rediscovered at Pha bong g-yag ro in

the south by Go bde ’phags pa alias dBang ldan gShen

sras lha rje.

There were, as well, the following: the statue of Pad ma ’od ’bar,

rediscovered in the dBus phug cave of Bon ri by Sangs rgyas gling pa; a

statue of Rig ’dzin Dran pa bdud ’dul, rediscovered in rTa shod dkyil ’khor

thang by Blo ldan snying po; a small flat bell worn by the mule of the

goddess Srid rgyal drel dmar and rediscovered by gShen chen klu dga’; a

statue of Hum chen, the 6th Kun grol; a statue of gShen lha ’od dkar

rediscovered at rTse drug by ’Gro ’dul gling pa; and a statue of sTon pa

Khri gtsug rgyal ba rediscovered at rTse drug by sPa tshang gter chen. There

were also the rediscoveries by gSang sngags gling pa: a bronze statue of Zhi

khro gSang ba ’dus pa, two phur pa daggers and a statue

of ’Chi med gtsug phud made of iron.

Later a new development took place in the monastery. Gar dbang rNam rgyal

and his associates began to take an interest in the teachings of Shar rdza

bKra shis rgyal mtshan. They began to unify various meditation

establishments in the monastery and appointed Khyung nag Tshul khrims phun

tshogs as the head of the monastery. Then a new meditation centre was

established, where the new head of the monastery began to give teachings

based the “Five mDzod” of Shar rdza bKra shis rgyal

mtshan. His disciples were brTson ’grus rgyal mtshan, sMon lam bstan ’dzin,

gYung drung dge legs, sKal bzang g-yung drung and Tshul khrims rgyal

mtshan.

The successive abbots of the new establishment were as follows:

Khyung nag Tshul khrims phun tshogs

brTson ’grus rgyal mtshan

sMon lam bstan ’dzin

gTsug phud tshul khrims

gTsug phud ’od gsal (d.1923)

gTsug phud tshul khrims (a second time)

gTsug phud tshul khrims continued giving teachings based the “Five mDzod” of Shar rdza bKra shis rgyal mtshan.

Annual Services and Rituals at present

In the first Tibetan month there is the commemoration of mNyam med
chen po, based on the Klong rgyas.

In the second month, the gDugs dkar cycle is
performed.

In the third month there is the commemoration of Sangs rgyas gling
pa.

In the fourth month there is the performance of the rituals for
offerings of the sacrificial cake (tshogs) one
thousand times to Ma, gShin and Seng.

In the fifth month, with the monks from several monasteries, the
ceremony based on the Bla ma rig ’dzin ’dus
pa is held, and on the 10th day, the tshes bcu ceremony with a religious dance.

In the sixth month the summer retreat take place.

In the seventh month the ritual based on the Zhi
khro dgongs ’dus is performed.

In the eighth month there is the performance of the ritual based
on the Ma mo rbod gtong.

In the ninth month, with the monks from other monasteries, the
ritual cycles of Khro bo and Dran pa drag po are performed.

In the tenth month there is the performance of the rite based on
the rTa mgrin ga’u dmar nag.

In the eleventh month the srung zog rite
based on the ritual cycle of Phur pa is performed.

In the twelfth month there is the performance of the rite based on
the ritual cycle of Gu ru drag po.

During the months from the ninth to the twelfth, all the monks also

follow a programme of meditation based on the rDzogs chen

sku gsum rang shar by Shar rdza bKra shis rgyal mtshan. During

this course of meditation the monks practise rtsa

lung, gtum mo, ’phrul

’khor, lus sbyong, rlung

sbyong, chu sbyong, rlung

ras, chu ras, rgyab

thur, and bcud len.

rTse drug Monastery had the following branches: Wa dge dgon Phun tshogs

g-yung drung gling, rDa shis Bum steng dgon, sBra kho Dar rgyas dgon,

Gyim shod Yang dben mthong grol ri khrod, Bon dgon gSas gdong g-yung

drung gling, Na ba dgon gYung drung bstan rgyas gling, sBis tho dgon

gYung drung lha steng, Lam lha dgon gYung drung gtam brag gling, dByibs

dgon gYung drung lhun po rtse, rTa ’tshel dgon, Phug la dgon, Ru tha

Ngang rdzong dgon and dGyes ri dgon, all of which were deemed to

correctly maintain the tradition of rTse drug Monastery.

The storekeeper and the treasurer of the Bla brang were fully responsible

for all the procedure and financial affairs. In the sGrub grwa khang,

seven lamas and monks practised the four stages of the tantric meditation

while they learn other subjects. Likewise, the abbot and teacher gave

lessons to more than fifteen monk students, on the first four of the

“Five mDzod” by Shar rdza.

In the sGom grwa khang, twenty lamas and monks, headed by the abbot,

practised the rDzogs chen meditation based on the

dByings rig rin po che’i mdzod, one of the “Five

mDzod”.

In the Srung ma khang, three monks continuously performed the bskang gso ritual for the Bonpo religious

protectors.

In the ’Khor khang, three persons continuously turned the three wheels of

rolled scripture. Besides those who had responsibility in the monastery,

there were other lamas who had to make visits to the branch monasteries

twice a year in order to see if the monastic codes were observed; others

appointed monk officials, exchanged offerings and performed rituals for

the people and for the dead. The other duty of these monastic officials

was to collect donations.

This monastery’s main sources of revenue were its manors - brDa shes, Kha

lung, Wa dge, sPra kho, sBa nag and Brang rtswa thang - which produced as

much as 250 khal of seed, and Upper and Lower rTa

shod in dKar smad, Kha lung and Wa dge, from which they received payment

for the rituals of rain-bringing and protection from drought and

hail.

The total grain earning of the monastery was: from Bam sting, Bal tho,

Shog lnga, and Chu gzhung. The monastery also received gifts such as

rape-oil. When the year’s harvest was bad the monastery lent about 500

’bo of grain to the villages below the monastery,

such as Wa dge, for which it received interest.

In brDa shes and other places, the monastery possessed real estate with

animals for ploughing, seventy or eighty mdzo mo for

dairy purposes and about forty horses and mules for transport.

Two families of herdsmen kept the monastery’s 180-plus yaks and ’bri, and one hundred goats and sheep. In the nomad

areas, such as dNgul phug, ’Gis nang, Om thog kha and brDa ris mda’, the

monastery had nomadic people called Thab gsos dud gsum who provided much

of the annual expenditure, such as butter for making butter-lamp

offerings.

The material revenue of the abbot and high lamas covered the cost of

living for about forty monks.

As for the great hermits in the caves of Mu cho ldem drug, Dran pa nam

mkha’, Tshe dbang rig ’dzin, Pad ma ’byung gnas and Blo ldan snying po,

they were customarily supported by the well-off families, such as the

chiefs of dKar stod, dKar smad, sGar khang, Bya ze, and Nag ru.

Before 1959, there were about five hundred monks in this monastery. At

present there are six lamas, including Gar dbang rNam rgyal, and about

210 monks. This monastery has an assembly hall with thirty-six pillars,

gSer gdung khang, a meditation hall, a college building and other

buildings, all of which are adorned with excellent interiors. The main

religious objects, of immense value, are as follows: the word-uttering

statue of Jo bo nga ’gro, which, having been hidden by many lay and

clerical devotees during the Cultural Revolution, was presented to the

monastery; a cubit-high statue of Kun bzang rGyal ba rgya mtsho made of

rdzi gim; a pair of large and small conchs, which

are the transformations of gShen rab’s teeth and his melodic voice; a

blue statue of Pad ma ’od ’bar; a statue of gShen lha ’od dkar made of

pure gold; a statue of sTon pa Khri gtsug rgyal ba; a statue of Rig ’dzin

Dran pa bdud ’dul; a bronze statue of Phur pa ten cubits high; and a seal

of Dran pa nam mkha’. All of these can still be seen in the

monastery.

Annual services and rituals are performed according to the age-old

tradition. In particular, in 1984, there was the sman

sgrub medicine ceremony based on the dBal phur

’od zer ’khyil ba’i sman sgrub, during which as many as eighteen

thousand lay and clerical devotees from Hor, Shog lnga, Lam lha, Khyung

dkar, Khyung nag, Khyung ser, lHa ru and Bag sre crowded into rTse drug

Monastery in order to receive initiation and the “medicine” distributed

at the time, as well as to enjoy the religious dances. All who gathered

there made the festival a great occasion.

(56) Wa dge Monastery

From sTeng chen rdzong, travelling south-east for

forty-three kilometres on the main road, we reach Sa sgang xiang. Crossing a small bridge on the right, half an hour’s walk

eastward leads us to Wa dge Monastery.

This monastery was founded by Blo ldan snying po in 1383 as one of the main

branches of rTse drug Monastery. Before 1959, there were forty-two monks and

at present there are ten. This small monastery is now in poor condition.

(57) Bya chen Monastery

This monastery is situated in the eastern part of gYam tha village in dMu

tha xiang, on the northern edge of sTeng chen rdzong. As it is 170 kilometres from the rdzong to dMu tha xiang, it is difficult to

reach unless travelling by car.

Bya chen Monastery was founded by gYung drung rgyal mtshan in 1885. Before

1959, there were sixty monks. At present there is one lama and twenty-five

monks.

(58) lHa lung Monastery

This monastery is located in dMu tha village, dMu tha xiang,

which is on the northern edge of the rdzong. It is

170 kilometres from the rdzong to the xiang, so it would be very difficult to travel there without a

car.

lHa lung Monastery was founded by gYung drung dbang rgyal in 1636. Before

1959, there were six lamas and fifty-eight monks in the monastery. At

present there is one lama and thirty monks. The monastery is suitably

equipped with an assembly hall, a temple, religious objects and implements

for making offerings.

(59) gYu mtsho Monastery

The monastery is located to the west of sPyang tha village, Ga tha xiang. From the rdzong, one reaches

Ga tha xiang by travelling 130 kilometres in a

north-westerly direction. This monastery is forty kilometres north of the

xiang. As there is no road between the xiang and the monastery, it is a very difficult

trip.

The monastery was founded by rGyal rong bla ma in 1494. Before 1959, there

were ninety-eight monks in the monastery and at present there are thirty.

The monastery is fairly well equipped with an assembly hall, a temple and

other buildings. There are religious objects and offering implements

appropriate to such an establishment.

(60) Ga shel Monastery

The monastery is in the western part of Shar ’dra village, Ga tha xiang. It is reached by travelling 130 kilometres in a

north-westerly direction from sTeng chen rdzong, which is an extremely hard

journey because there is no road; one must go on horseback or on foot.

This monastery was founded by Nam mkha’ mtha’ bral in 1585. Before 1959,

there were four lamas and 145 monks. At present there is one lama and

fifty-two monks. This monastery is counted as one of the rather large Bonpo

monasteries in the northern part of sTeng chen rdzong. It has an assembly

hall, a temple, a meditation hall and other fairly large buildings, inside

of which are religious objects, implements and the like, which are in good

condition. Annual services and the practice of rituals have been, as is the

case with the large majority of Bonpo monasteries, maintained in accordance

with the old tradition.

(61) Re ne Monastery

This monastery is situated on a hill on the eastern outskirts of Re ne

village, Zam zhig xiang. It is seventy-five kilometres

from the rdzong to the monastery.

The monastery was founded by sNang zhig Zla ba rgyal mtshan in 1704. Before

1959, there was one lama and 120 monks in the monastery. At present there is

one lama and sixty monks.

This monastery is counted as one of the larger Bonpo monasteries belonging

to sTeng chen rdzong. The buildings include an assembly hall, meditation

hall and a temple, inside of which there are religious objects and

implements, all well kept. The practice of annual ritual services has been,

on the whole, maintained as it was before.

The lama and monks must earn their living, as those in other Bonpo

monasteries do, by going out to perform religious services in villages.

(62) Ngang rdzong Monastery

The monastery is in Ru tha village, ’Bo tha xiang. ’Bo

tha xiang is seventy-five kilometres from the rdzong and Ru tha village is thirty kilometres south of

the xiang. It is accessible by car.

This monastery was founded by Rin chen rgyal mtshan in 1941. Although there

were fifty-three monks in the monastery before 1959, there are no more than

fourteen at present. This is a small monastery, with a temple, meditation

hall and religious objects in poor condition.

(63) lJong phu Monastery

lJong phu bon dgon Monastery is located to the east of lJang shod village,

Sa mdo xiang. From the rdzong, the

xiang is reached by travelling south-east for

forty-five kilometres on the main road. It is a mere ten kilometres from the

xiang to the monastery, but the trip can be

difficult because there is no road.

This monastery was founded by Blo ldan snying po in 1446. There were only

ten monks in the monastery before 1959. This number has increased to fifteen

today. Although this is one of the old Bonpo monasteries established in

sTeng chen rdzong by Blo ldan snying po, it has shown

little development over the past five hundred odd years.

(64) Zla shel Monastery

Zla shel bon dgon Monastery is located in Zla shel village, Sa mdo xiang. From the rdzong, Sa mdo xiang is reached by travelling forty-five kilometres in

a south-easterly direction on the main road, and the monastery is fifteen

kilometres from the xiang. However, one may find it

very difficult to reach because there is no road from the xiang.

The monastery was founded by Blo ldan snying po in 1446. The number of monks

in the monastery before 1959 was thirty-two, which, today, has increased to

thirty-nine, plus one lama. Although Zla shel bon dgon is also counted as

one of the ancient Bonpo monasteries, the past five hundred odd years have

brought it little prosperity. It is now in a rather poor condition, in every

aspect of the monastic buildings and religious objects.

(65) sBra hor Monastery

sBra hor Monastery is located to the south of sBra hor village, Gyang sngon

xiang. From the rdzong, Gyang

sngon xiang is reached by travelling south-east for

sixty-five kilometres on the main road. The road between the xiang and sBra hor Monastery, which is just one kilometre, is very

good.

This monastery was founded by Blo ldan snying po in 1446. Before 1959, there

were fifty-eight monks in the monastery, but now there are only eighteen.

Although this is also one of the old Bonpo monasteries from the latter stage

of Bonpo development, internal and external affairs have prevented it from

developing during the past five hundred odd years, so it is still small.

From sTeng chen rdzong, a six-hour drive eastward on the Nag chu-Chab mdo

Highway leads us to Chab mdo district. Then driving another six hours

eastward, we reach ’Jo mda’ rdzong. It is an extremely

dangerous and difficult trip from Chab mdo to ’Jo mda’ rdzong because we must cross mountain after mountain.

’Jo mda’ rDzong

’Jo mda’ rdzong lies in the north-east of Tibet. It covers

an area of 13,155 square kilometres, of which 77,080 mu is

farmland and 10,823 mu is natural forest. It has a

population of about 58,000. There are 152 local councils, eighteen xiang, two townships and one city.

’Jo mda’ is also called sDe dge ’Jo mda’ because the ruler of sDe dge once

governed it. In 1909, the self-governing body of sDe dge was abolished and ’Jo

mda’ began to have close relations with Sichuan province. In 1959 the people’s

commune of ’Jo mda’ rdzong was established.

Historically, ’Jo mda’ is a place well known for its handicrafts and other

skilled work such as iron-work, silver-smithing and other metal work, as well

as wood carving. It is particularly celebrated as being one of the homes of

Tibetan musical dramas.

At present in the domain of this rdzong there are six

Bonpo monasteries to which many lay and clerical devotees associate themselves.

The Sa skya school of Buddhism also flourishes there. The monastic buildings

and religious objects of Bon and Sa skya monasteries are in good condition in

every respect.

(66) sTag gzhi Monastery

sTag gzhi Monastery is situated near Kha srub village, dBang po steng xiang. From the rdzong, dBang po

steng is reached by driving thirty kilometres northward. From dBang po

steng, the monastery is a whole day’s trip further northward on

horseback.

The monastery was founded in 1180. Before 1959, there were five monks in

this monastery. At present there are two lamas, sKu gsung blo gsar and Ye

shes nyi ma, and thirty monks. This is one of the earliest Bonpo monasteries

of the latter stage of Bonpo development. However, it is still rather small

because of the rise and fall in the history of the Bon doctrine.

The monastery has fifty statues, including those of sTon pa gShen rab, Dran

pa nam mkha’ and sTag la me ’bar. It also has about sixty thangka. The main

source of income is, as with other Bonpo monasteries, the performing of

religious services in villages, from which the monks and lamas make their

living.

(67) Zha zhi Monastery

Zha zhi Monastery is situated in Khra dge xiang, which

is reached by driving forty kilometres northward from the rdzong. The monastery is a whole day’s ride on horseback from Khra

dge.

The monastery was founded in 1409. Before 1959, there were eighty monks and

at present thirty-five. The monastery is one of the old Bonpo monasteries in

the Chab mdo region. It is a rather large monastery, but over the past six

hundred years, due to grave adversity, both internal and external, it has

been unable to develop itself. It has the look of being very small from

outside. As regards religious objects, it has twenty statues including those

of sTon pa gShen rab, gShen lha ’od dkar, rNam par rgyal ba and Byams ma, as

well as twenty-odd thangka. The monks raise, as a source of income,

sixty-three ’bri and yaks, given by devotees. Besides

these, they receive support from households and go out to perform religious

services in villages.

(68) rDis bon Monastery

rDis bon Monastery is located in the vicinity of Ri mda’ village, Thung phu

xiang. Thung phu xiang is

within a stone’s throw of the rdzong and Ri mda’

village is seventy kilometres from the xiang. The road

between the rdzong and the monastery is reasonably

good. One can drive right up to the monastery.

The monastery was founded in 1600 and is situated on the eastern side of the

mountain Ma gling khrib bya ba. To the south-west of Ma gling khrib bya ba

at sPa rdis steng, there is a large hermitage. To the left of the monastery

is a holy mountain called Shugs chen, and in front is a big river called mDo

chu, which comes from mDo gzhung, the upper part of the valley.

In the 17th century, when the Be ri king ruled over the region, the master

lCe tsha mKhar bu of Mi nyag became the prelate of the king. He established

a hermitage on top of the mountain sPa rdis, halfway up the mountain Ma

gling khrib bya ba.

In 1641, the Mongol chief Gu shri Khan (of dGe lugs pa obedience), leading

his horde, destroyed the monasteries of the bKa’ brgyud pa and Bonpo in the

area, including rDis bon Monastery, and overthrew the Be ri king. Later,

sTag gzhi bKa’ bo rgyal and Khram Tshe dbang rgyal po, who were disciples of

Ba ya dKar ’dzang and had been hiding themselves when the Mongol horde was

about in the region, rebuilt rDis bon Monastery and it became a fairly large

establishment. Later, in bSod nams dbang ldan’s time, there were two

important residences (bla brang) of lamas in the

monastery, one was called rTse gzhung and the other Bla gzhung. There was a

series of masters belonging to the Se family:

Se zhig Mu la thogs med

Se Nam mkha’ thogs med

Se kho Nam mkha’ dbang phyug

Se kho Ra rna mkha’ spyod

Se sprul Tshe dbang mchog legs

At present, there is a monk called rTogs ldan bsTan ’dzin who was sixty-two

years old. In spite of his being in the course of three years’ retreat, he

was kind enough to grant us an exceptional audience. This monastery is

counted as one of the large Bonpo monasteries in the Chab mdo region.

Before 1959, there were forty-four monks and at present there are

forty-seven. This monastery now has an assembly hall, a temple and a

meditation hall (sgrub khang), all well designed and

spacious. There are religious objects such as statues, scriptures and

reliquary stupas.

As for annual services and daily activities, they follow the sMan ri

tradition only. In the morning they say prayers, then they chant the Kun rig, followed by more prayers. In the evening they

perform the gsol kha ritual to the protective deities,

including Srid rgyal drel dmar.

The annual rituals are as follows:

In the first Tibetan month the ritual of sTag la me ’bar is
performed, followed by a five-day ritual of Phur pa.

In the fifth month there are commemorations, the observance of the
summer retreat, and the performance of rituals based on the Klong rgyas and rNam
rgyal.

In the ninth month there is a performance of the ritual based on
the Khro bo ngo mtshar rgyas pa and the ’cham dance of Khro bo.

(69) sPong Monastery

sPong Monastery is located near Tar grong, sPang ge xiang.

The xiang is reached by driving eighty kilometres

northward from the rdzong; from

the xiang to Tar grong takes several hours on

horseback. The long distance makes it difficult to reach the monastery.

The monastery was founded in 1697. Before 1959, there was a lama and

eighty-three monks and at present there are thirty. In spite of its long

history, it has seen little growth due to the rise and fall of Bonpo

fortunes. There is only a temple, an assembly hall and a meditation hall,

all very small. Religious objects in its possession include twenty statues,

large and small, including those of gShen lha ’od dkar, Dran pa nam mkha’

and Yum chen Byams ma, and six thangka. The monastery depends upon ten yaks

and a small number of horses and mules for income. The monks must make their

living, as in other Bonpo monasteries, by obtaining support from households

and by going out to perform religious services in villages.

(70) Bla khri Monastery

Bla khri Monastery is located in the vicinity of Bla khri village, sPang dge

xiang. sPang dge xiang is

reached by driving eighty kilometres northward from the rdzong. Then it is a few hours on horseback from the xiang to the monastery.

The monastery was founded in 1754. Before 1959, there were eighty monks and

at present there are fifty. The head of the monastery is sPrul sku rGyal ba

g-yung drung. Its assembly hall, temple and meditation hall are all fairly

large. There are many religious objects, including about twenty statues,

tall and short, of such figures as sTon pa Khri gtsug rgyal ba, gShen lha

’od dkar, rNam par rgyal ba, Khro bo, sTag la me ’bar, Dran pa nam mkha’,

his son Tshe dbang rig ’dzin and Srid rgyal drel dmar, twenty-five thangka

and scriptures, including the bKa’ ’gyur

and bKa’ brten.

Compared with other Bonpo monasteries in ’Jo mda’ rdzong, this monastery is

in better condition in every respect. It has thirty ’bri and yaks, thirteen goats and sheep, five horses and mules, and

a car.

(71) dKar tshang Monastery

dKar tshang Monastery is located near Bla khri village, like Bla khri

Monastery, for whose location, see above.

The monastery was founded in 1696. Before 1959 there were fifteen monks, but

at present no more than ten. Although this is an old monastery with a long

three-hundred-year history, it is still very small. Its religious objects

include the following: seven statues, tall and short, of sTon pa gShen rab

and Dran pa nam mkha’; forty thangka; and several books.

For their source of income, as in other Bonpo monasteries, the monks depend

on the support of households and earn money by performing religious services

among the people in the villages. They have no property apart from eight

yaks and thirteen sheep, given by devotees.

From ’Jo mda’ rdzong to Chab mdo, it takes six hours by

car. To go up to lHo rong rdzong, we must drive a

further seven hours via Ri bo che. On our way, at a pass near Chab mdo, we

were all of a sudden struck by a heavy snowfall, which caused us difficulty

and risks. Between Ri bo che and lHo rong rdzong the road is fairly good and

does not, therefore, present that much difficulty.

lHo rong rdzong

lHo rong rdzong is in the north-east of Tibet. It covers an area of 8,108

square kilometres, of which 85,000 mu is farmland, nine

million mu is pastureland and 1,270,000 mu

natural forest. It has a population of about 36,000. There are eleven xiang and one town.

During the period of the btsan po, it was under the

Tibetan imperial government and later under Mongol rule. Around 1644, the area

was incorporated into the land holdings of Chab mdo Monastery. In 1725, control

of the rdzong was transferred to the government of Tibet.

In 1959, the people’s commune of lHo rong rdzong was set

up. The rdzong is within the administration of Chab mdo

region.

lHo rong is highly productive. It possesses about twenty mineral veins, such as

gold, silver, copper, coal, asbestos and others. It’s people are largely

semi-nomadic, and the area is home to a great many animals, such as leopards,

bears, wild yaks, deer, musk deer, otters and other carnivores and

herbivores.

(72) Khra rgan Monastery

The formal name of the monastery is Khra dgon gYung drung kun grags gling.

It is also known as Nyi phug sgrub. It is located in Wa sgo xiang, dMar ri qu. From the rdzong, dMar ri qu is reached by travelling

twenty kilometres eastward. Then, driving ninety kilometres in a

north-easterly direction, one reaches Khra rgan Monastery. The monastery was

founded in 1699 by Khra chags med bKra shis rgyal mtshan.

Khra chags med was the son of Gling Ra khra rgan po of the royal lineage of

Gling ’Gu zi. During his childhood, Khra chags med lived in Yag yul. At that

time prophecies were made by Ma mchog Srid pa rgyal mo that Khra chags med

should go and preach the Bon doctrine in sacred places in mNga’ ris, Western

Tibet and Central Tibet in order to establish places for the practice of

meditation.

In accordance with these prophecies, Khra chags med visited several sacred

places in mNga’ ris, and in particular, lHun grub sgang, the monastery of

the Zhu family in gTsang (also known as Ri zhing Monastery, No.4). He

obtained initiations and teachings of Bon in the presence of Blo gros bstan

rgyal of the Zhu lineage, who upheld the Zhu tradition. Motivated by the

prophecies, he went to Khams and searched for a place to settle down. He

found the place, where he later founded Khra rgan Monastery, very

auspicious. Before he founded the monastery a small religious establishment

was already there. It is said that the monastery is called Khra rgan (old

falcon) because the mountain behind the monastery looks like a falcon

warming itself in the sun.

There was no line of reincarnation in this monastery, but a series of

successors. Khra chags med was succeeded by Zhu btsun gYung drung khri bde

as the head of the monastery. From him a succession of masters coming from

the Zhu family followed. The lineage of the monastery was, therefore, as

follows:

Khra chags med bKra shis rgyal mtshan

Zhu btsun gYung drung khri bde

Zhu ston Tshul khrims grags pa

Zhu btsun gYung drung dbang grags

Zhu gYung drung bsod nams

Zhu Nyi ma grags pa

Zhu Phun tshogs dbang rgyal

Zhu Tshul khrims rgyal mtshan

Zhu rGyal ba dbang grags

Zhu bsTan pa dbang grags

Shi cu drung mu

Zhu ston gYung drung rgyal ba

Zhu Shes rab bstan ’dzin

sNan zhig Grub thob

Zhu Zla ba grags pa

Kun mkhyen Nyi ma bsod nams grags pa

rGyal sras Phun tshogs rnam rgyal

Zhu rNam rgyal dbang grags

Zhu lHun grub rgyal mtshan

Zhu gYung drung ye shes

Zhu Nyi nyi lags

bsTan ’dzin lhun grub

bsTan pa dbang rgyal

A drung

Zhu bsTan ’dzin gtsug phud

Zhu bsTan ’dzin grags pa

Nyan sgom Rin chen rgyal mtshan

Zhu ston bsTan pa lhun grub

Zhu Khri ’od

Zhu khri gYung drung grags rgyal

mKhan po sKal bzang g-yung drung

In 1951 mKhan po sKal bzang g-yung drung was still the head of the monastery

and his successors right up to 1991 have maintained the tradition of

studying, practising and preaching the Bon religion in the monastery.

This monastery is large and its architectural design is elegant. It stands

in marvelous surroundings with a forest of many different trees where one

hears large and small birds singing here and there. It is a wonderful place

of beauty rarely seen elsewhere.

As for religious objects, there are twenty-two gilt-bronze statues such as

gShen lha ’od dkar, sTon pa gShen rab, rNam par rgyal ba, Byams ma, Dran pa

nam mkha’, sTag la me ’bar, Khro bo and Srid pa rgyal mo. There is also one

silver statue, one bronze statue, twelve copper statues, three fine thangka,

a reliquary stupa, scriptures and a complete set of ceremonial implements,

including a white conch, a pair of cymbals, a large oboe, a trumpet made of

bone and a silver incense burner. Before 1959, there were thirty-one monks

and this number has been maintained, led by bSam gtan tshul khrims.

Annual Services and Practice of Rituals according to the Zhu
tradition

In the first month there is a congregation and performances of
religious dances.

In the second month there are religious services for thirty
days.

In the third and fourth months there is a performance of rituals
of sTag la me ’bar for seven days.

In the fifth month there is the commemoration of Khra chags med
bKra shis rgyal mtshan for two days.

In the sixth month there is the performance of the ceremony stong mchod and the observance of the smyung gnas fast.

In the seventh month there is the performance of the ritual Ma tri
’bum sgrub for seven days.

In the ninth month the ritual cycle of Khro bo is
performed.

In the twelfth month the dgu gtor rite is
performed.

Daily activities

In the morning, prayers are said, followed by the practice of meditation

and performance of the ceremony of water offering. In the evening, the

propitiation of the religious protectors such as Ma, bDud and bTsan is

performed. The religious protectors are known as bka’

skyong. In addition to these religious services, the ritual

cycles of Khro bo, dBal gsas, sTag la, Phur pa, Ge khod, sPyi ’dul and

Khyung dmar are also performed.

The monastery’s personnel consists of a lama, an abbot, a disciplinarian,

two chanting conductors, a storekeeper for the bla

brang and two storekeepers for the monastery.

With regard to their source of income, at present the monks themselves

raise sixty-two ’bri and yaks. Apart from this, they

must derive their living mainly from the support of their own parents and

the religious services they perform in villages. They are customarily

given a ’bri or a yak, along with one hundred yuan, for a programme of religious service lasting

three days, performed by five monks.

(73) Lam lha Monastery

Lam lha Monastery is in Shog lnga xiang, Nag lcog qu. From lHo rong rdzong, Nag lcog qu is reached by driving two hours in a south-easterly direction.

It is a day’s ride on horseback up to Lam lha Monastery. There is also a

shorter way, from dPa’ shod rdzong.

The date of this monastery’s establishment remains uncertain, but it is

counted as one of the earlier monasteries in Khams. Before 1959, there were

sixty-eight monks in the monastery. At present there are thirty-three. The

condition of the assembly hall, temple and religious objects is reasonably

good. As in other Bonpo monasteries, the monks must earn their living by

going out to perform religious services in villages as well as receiving

support from their own families.

(74) Bal tho Monastery

Bal tho Monastery is near Bal tho village, Shing rong xiang. From the rdzong, Shing rong xiang is reached by driving northward for one hour.

Then, to reach the monastery, a five-hour ride further north on horseback is

required.

No clear record of the date of establishment of this monastery has been

found, but it is said to be one of the earlier ones. At present there are

twenty-four monks.

The monastery is somewhat in decline in all aspects of its exterior and

interior. Like other monasteries, for means of livelihood it is dependent on

support from the monks’ families and going out to perform religious services

in the villages.

(75) Brag dkar Hermitage

This hermitage is in Ri dmar xiang, lHo rong rdzong. Ri

dmar xiang is reached by driving twenty kilometres

eastward from the rdzong.

This is a very small hermitage. Nothing seems to have been written about

this establishment before 1959. At present there are three hermits.

From lHo-rong rdzong to mDzo sgang rdzong, it is 330

kilometres. Since the region is so mountainous within lHo rong rdzong,

travelling can be laborious. Going by way of sPom mda’ airport, the road is

easy, but it can take eleven hours.

mDzo sgang rdzong

mDzo sgang rdzong lies in the south-west of Tibet. It covers an area of 11,726

square kilometres of which farmland occupies 42,000 mu,

and forest 392 mu. The population of this rdzong is about 380,000, most of which is engaged in agriculture.

Forestry and livestock farming are doing quite well. The rdzong has one qu, sixteen xiang and 160 village councils under its direct control.

This rdzong, which had been under the rule of the

government of Tibet, was set up as the people’s administration of mDzo sgang in

1959. The rdzong is blessed with such animals as wild

yaks, leopards, bears, otters and musk deer, which thrive in the vast forest,

and, moreover, with considerable mineral resources, such as gold, silver, iron

and coal. There are nine Bonpo monasteries in this rdzong.

This is the most prosperous rdzong, in terms of Bonpo

tradition, next to sTeng chen rdzong.

(76) sTong mda’ Monastery

The monastery is also known as mDo dar dgon. Driving for twenty-six

kilometres eastward from the rdzong, we come to mDo dar

village in dBu yag xiang, from which a one hour’s drive

up the mountain brings us to sTong mda’ Monastery. This monastery is

situated in the midst of several agricultural villages.

The monastery was founded by gTsug phud tshul khrims, from whom the lineage

of the heads of the monastery has led down to the ninth. Religious objects

possessed by the monastery are as follows: a clay image of sTon pa gShen rab

six cubits high; two white stupas, six cubits high; and more than ten masks

of various kinds. Before 1959, the monastery had twenty-eight monks; this

has now decreased to only seven. The practice of rituals is much the same as

those of other Bonpo monasteries.

Fifteen kilometres west of the monastery is a holy mountain called sGro ra

Pad ma ’byung gnas. It looks just like a Garuda flying with its wings

fluttering. Every year on the 15th day of the sixth month, the local people

get together to circumambulate the mountain, perform religious dances and

engage in other festivities.

(77) La ngu Monastery

The monastery is located near Srib gru kha village, Krung gling kha xiang. The village is fifty kilometres south-west of

mDzo sgang rdzong. The absence of a road makes travelling there very

difficult. The place called Srib gru kha used to be the site of one of the

main ferries across the river rGyal mo rngul chu.

This is one of the oldest Bonpo monasteries and is said to have been founded

by Rin spungs dBang rgyal. It stands in front of Mount Rin chen spungs.

Initially, it was built on verdant grassland. Later, it was moved to a

larger place up the mountain. Though small, La ngu Monastery has special old

architectural characteristics. A story tells why the monastery is called La

ngu: at the time of its inauguration, musical instruments such as conch,

oboe, drum, and cymbals were played, making the local deities of the four

directions and those who resided on the mountain pass (la), cry (ngu) for joy. The monastery’s

religious objects are of considerable quality and include statues of sTon pa

gShen rab, Byams ma and sTag la me ’bar. There was also an image of the

Buddha, said to have descended to the monastery by itself.

In the old days, there were sixty-two monks in this monastery. This number

had diminished to thirty-five in 1959, and at present there are only fifteen

monks, led by Tshul khrims rnam dag ’od zer. This lama is very learned in

the Bon tradition, its history and other sciences.

Practice of Rituals

In the first Tibetan month, from the 4th day to the 6th, there is
the commemoration of mNyam med Shes rab rgyal mtshan.

In the third month, from the 14th to the 22nd, the ritual cycle of
Phur pa is performed.

In the fifth month there is the thousand offerings of sacrificial
cake to sTag la me ’bar.

In the ninth month, from the 1st to the 9th day, the rtsa rlung meditation is practised and from the
14th to the 21st, there is the performance of the gunacakra offerings to Khro bo.

Daily Activities

From five o’clock to seven in the morning, the monks practise meditation.

In the evening, from seven to eight, they perform the bsang ritual and recite prayers.

(78) Sa bla Monastery

The monastery is located near gCig yon village, sTobs ’bangs xiang. It is sixty kilometres from the rdzong

to the village. As there is no road the trip can be very difficult.

It is said that this monastery was founded in 1497. Before 1959, there were

ten monks in the monastery. The number has been reduced to only five now. In

spite of its long history of some five hundred years, it has remained

something like a small hermitage and has only a few religious objects, such

as the statues of sTon pa gShen rab, rNam par rgyal ba, Byams ma and sTag la

me ’bar.

(79) Ri sna Monastery

The monastery is located in Krung gling kha xiang, on

the eastern bank of rGyal mo rngul chu, in the southern part of mDzo sgang

rdzong. In the old days the place was called Rab pa. The distance between

the rdzong and the xiang is no

more than sixty kilometres, but it is very difficult to traverse.

No record concerning the date of establishment of this monastery has

remained. Still it is one of the fairly old Bonpo monasteries.

Before 1959, there were nineteen monks; today there are ten. In the temple

there are just a few religious objects, like the statues of sTon pa gShen

rab and Yum chen Byams ma. In terms of facilities, it is poorly

equipped.

Rituals are practised in the same manner as those of other Bonpo

monasteries. The monks rely mainly on support from their own families for

their living and occasionally go out to perform religious services in

villages to supplement their income.

(80) mDangs ’phyar Monastery

This monastery is located near Bal stod village, in the northern part of the

former Rab pa village, in the present Krung gling kha xiang, which lies on the eastern side of the river rGyal mo rngul

chu, in the southern part of mDzo sgang rdzong. It is a mere sixty

kilometres from the rdzong to the village, but it is

still a difficult distance to be travelled.

There are no historical documents clearly recording the date of the

monastery’s establishment and there is little oral information. Still, based

on the architectural aspect of the building, it is said to be one of the

fairly old Bonpo monasteries.

Before 1959, there were thirty monks, and at present thirty-two. The

assembly hall, temple and religious objects are in quite good condition. The

monastery’s activities have no unique characteristics, but are much the same

as other Bonpo monasteries.

As for their source of income, the monks mainly receive support from their

families and the occasional performance of religious services in the

monastery or in villages.

(81) Shug rdzong Monastery

The monastery is near ’Os bab village, Krung gling kha xiang. Originally, the present Krung gling kha was called Rab pa,

and is located on the east side of the river rGyal mo rngul chu, in the

southern part of mDzo sgang rdzong. It is sixty kilometres from the rdzong to Krung gling kha, and ’Os bab village is in the

northern part of the xiang, close to Bal stod village.

The absence of a road makes travelling very difficult.

It is not clear when this monastery was founded. Before 1959, there were

eighty-five monks and at present there are thirty-five. There is an assembly

hall, a temple and other buildings of appropriate design and size. There are

religious objects of considerable quality, such as the statues of sTon pa

gShen rab, Byams ma, mNyam med Shes rab rgyal mtshan and Khro bo. As for

scriptures, there is the bKa’ ’gyur and other books of

ritual practice.

In regard to rituals and services, they practise what is commonly done in

other Bonpo monasteries, and have no special activities. For their living,

the monks depend mainly on their own parents and relatives for financial

support. Occasionally they are invited to perform religious services, such

as conducting funerals, which helps supplement their income.

(82) Rab pa Monastery

Rab pa Monastery is located near Rab pa village (which is now called Krung

gling kha) on the east side of the river rGyal mo rngul chu, in the southern

part of mDzo sgang rdzong. From the rdzong to Rab pa is

a distance of only sixty kilometres, but as there is no road, the going is

very hard.

Although there is no recorded date for the establishment of this monastery,

it is said to be one of the oldest Bonpo monasteries.

Before 1959, there were no more than eight monks, but at present there are

fourteen. The name of this monastery is said to be related to the fact that

the area where the monastery is located is so large that it would take a day

on horseback to circumambulate it. The place is therefore the best among the

local areas and that is why it is called Rab pa, the “Best”.

In the temple of the monastery are several statues of sTon pa gShen rab,

Dran pa nam mkha’ and Byams ma, a few thangka and Bonpo scriptures.

Otherwise the facilities are very poor.

As for the monks’ main source of income, they depend, just as in the other

small Bonpo monasteries, on their own parents and relatives for support.

Besides this, to make their living, they must supplement this support by

going out to perform religious services.

(83) dByibs pa Monastery

dByibs pa Monastery is located near dByibs pa village, which is to the west

of Gug pa village in Zhwa gling kha xiang. Zhwa gling

kha is situated on the east side of the river rGyal mo rngul chu, in the

southern part of mDzo sgang rdzong. From the rdzong to

Zhwa gling kha is a distance of more than fifty kilometres. Although the

distance is not great, travelling it is very hard because of the absence of

a road.

The date of this monastery’s establishment is unknown, but according to oral

history it is one of the oldest Bonpo monasteries. Before 1959, the

monastery had forty-seven monks. At present, it is a moderate-sized Bonpo

monastery of thirty-one monks, with an assembly hall, a temple, monks’

quarters and other buildings. It has religious objects appropriate to its

size and needs, such as statues of sTon pa Khri gtsug rgyal ba, Dran pa nam

mkha’, his son Tshe dbang rig ’dzin, sTag la me ’bar and Srid pa rgyal mo,

thangka, the bKa’ ’gyur, and other books

concerning religious practice. Rituals and services are practised in this

monastery as they are in other Bonpo monasteries of average size. It has no

special activities.

As for the monks’ main source of income, they receive financial support from

their own parents and relatives. The monastery itself has no other means of

earning revenue. Occasionally the monks are invited to perform religious

services, such as funerals, in villages, which helps supplement their

income.

(84) lTag tsha Monastery

lTag tsha Monastery is located near Su mgo village, on the bank of the river

rGyal mo rngul chu, to the south of Gug pa village, Zhwa gling kha xiang. Zhwa gling kha xiang is in

the southern part of the rdzong and Su mgo village is

more than forty kilometres from the rdzong. It is a

very difficult distance to travel because there is no road.

In spite of there being no recorded date for its establishment, this

monastery is also customarily said to be a fairly old Bonpo monastery.

Before 1959, there were seven monks in the monastery, but at present there

are fourteen. The main religious objects in the monastery’s temple are

statues of sTon pa gShen rab, mNyam med Shes rab rgyal mtshan, Byams ma and

others, as well as several thangka and books. Apart

from these it has hardly any facilities.

As for rituals and services, the monks perform the bsang ritual in the morning and recite prayers in the evening. They

perform the common daily activities. There are no rituals or services

specific to this monastery. The monks’ main source of income is, much the

same as in other poor Bonpo monasteries, financial support from their own

parents or relatives. The monastery itself has no means of generating

revenue. Occasionally the monks are invited to perform religious services,

such as funerals, in villages, which helps supplement their income.

Proceeding north from mDzo sgang rdzong by car, through the grassland of

sPom mda’, where an airfield is situated, and along the river rGyal mo rngul

chu, one arrives at dPa’ shod rdzong. Driving from mDzo sgang rdzong to dPa’

shod rdzong takes six and a half hours. When we reached the district of dPa’

shod rdzong, the way had been blocked to traffic by road construction, which

prevented us from proceeding. After a long wait of five and a half hours,

the road was finally opened.

dPa’ shod rdzong

dPa’ shod rdzong is in eastern Tibet and is part of Chab mdo region. The rdzong was created by the Tibetan government about eighty

years ago. It covers an area of 12,564 square kilometres, of which 734,000 mu is forest. It has a population of 33,000 and

administratively consists of one qu, one town and fourteen

xiang, which contain 125 village councils.

dPa’ shod is said to have got its name from the village that used to be near

(shod meaning “nearby place”) Mount dPa’ rgod. dPa’

shod Bla brang was founded in 1694. In 1959, the people’s administration of

dPa’ shod rdzong was established.

This rdzong stretches over the basin of three rivers,

rGyal mo rngul chu, rDza chu and ’Bri chu. While higher and mountainous in the

north-east, the rdzong contains deep gorges formed along

the river rGyal mo rngul chu.

This rdzong is rich in natural resources, such as iron,

coal and aluminum, and is inhabited by many wild animals, including monkeys,

deer, musk deer, otters, the rna ba (Ovis ammon hodgsoni),

wild sheep and wild yaks. Moreover, it is an area highly productive in

medicinal materials like the dByar rtswa dgun ’bu (Cordyceps sinensis), antlers and musk, as well as

agricultural products.

(85) dBen mdzod Monastery

dBen mdzod Monastery is situated halfway up the hill, to the west of dBen

mdzod (Wa ’bru) village in ’Jo ’ju xiang, dPa’ shod

rdzong. From the rdzong, the monastery is reached by

driving twenty kilometres eastward on the highway and then riding south for

six hours on horseback.

This monastery was founded in 1256. Before 1959, there were only four monks,

but at present there are twenty. It is counted as one of the oldest Bonpo

monasteries in Chab mdo region, but has not shown much development because

of the lack of transport facilities and because of other unfavourable

conditions. Currently it has an assembly hall, a temple, monks’ quarters and

other buildings, and is fairly well equipped with religious objects such as

statues of sTon pa gShen rab, Dran pa nam mkha’, his son Tshe dbang rig

’dzin, rNam par rgyal ba, sTag la me ’bar, mNyam med Shes rab rgyal mtshan

and Srid pa rgyal mo, as well as several thangka and Bon scriptures.

Rituals and services of this monastery are much the same as those of other

Bonpo monasteries of this region. It does not have any special

activities.

As the monastery itself has no means of providing a living for the monks,

they depend on their own parents and relatives for support.

(86) ’Bur lung Monastery

’Bur lung Monastery is situated halfway up the hill to the east of dBen

mdzod (Wa ’bru) village in ’Jo ’ju xiang, dPa’ shod

rdzong. From the rdzong, ’Bur lung Monastery is reached

by driving twenty kilometres eastward on the highway and riding south on

horseback for six hours.

This monastery was founded by Khro tshang ’Brug lha in 1096. Before 1959,

there were only ten monks, but at present there are thirty. This was the

oldest Bonpo monastery in the whole of Tibet. The newly built assembly hall

and temple are very fine looking buildings. The religious objects include a

clay image of sTon pa gShen rab as tall as the ceiling, statues of Dran pa

nam mkha’, mNyam med Shes rab rgyal mtshan, Byams ma and Khro bo, as well as

several thangka and Bon scriptures.

The monks, like those in other Bonpo monasteries, depend on support from

their own parents and relatives for their livelihood, as the monastery has

no means of providing a living for them.

(87) bKra shis rtse Monastery

bKra shis rtse Monastery is also called Wa dag bon dgon. It is located near

the village of Wa dag in Gla ge xiang, dPa’ shod

rdzong. From the rdzong, Wa dag village is reached by

driving twenty kilometres eastward on the highway. The monastery is situated

halfway up the hill to the south of Wa dag village.

This monastery was founded in 1589. Before 1959, there was a fairly large

assembly hall and a temple containing religious objects that included the

following: a statue of sTon pa gShen rab as tall as the ceiling, statues of

rNam par rgyal ba, Byams ma and the three guardian deities - Ma, bDud and

bTsan - each of which was as tall as the ceiling, and other gilt-bronze

statues numbering over three hundred. There used to be eighteen monks; at

present there are twenty.

The mountain at the back of the monastery is the abode of Dam can Yul lha

dkar po, a local deity with one head and two arms. He is depicted as mounted

on a nanny goat, holding a knife in his right hand and a black flag in his

left. The mountain in front of the monastery is the abode of gZhi bdag Bon

thung, a local deity with a blue body. He holds a knife in his right hand

and an ensign in his left. The mountain to the right is called lHa g-yag

dkar po and the one to the left, rDo rje gzer ’phrang.

As regards rituals and services, in the morning the monks recite prayers,

then practise the rtsa lung meditation, followed by

further recitation of ritual texts of the tutelary deities. In the evening

they propitiate the protective deities, as well as performing the bsur ceremony, which involves casting barley flour into

fire.

For their main source of income, the monks depend on their own families for

support. Customarily they are not paid for performing religious services in

villages, but are paid ten yuan a day for funeral

services.

To go to Nying khri from dPa’ shod rdzong, one passes through the regions of

sPo smad, mThong smad and Klu nang.

The roads in Khams are fraught with difficulty and extreme danger. When we

came to the boundary between dPa’ shod rdzong and sPo smad rdzong, we were

struck all of a sudden by a small flood from above, and our car was stuck in

the mud. We were quite helpless and could not move, but after finally

getting help from Chinese soldiers, over thirty in number, who dredged up

mud and pulled our car up, we were able proceed on our way. As there were no

bridges on the way, we fell into difficulty and danger again.

Another time, when in despair, we received help from a Khams pa tribesman

with a devout disposition. He guided us along the route, which led us out of

danger.

Then again, when we were passing in front of a sand hill on the confines of

mThong smad, our car sank into the sand and we had no way to get out of it.

A shovel was the only tool we had and we struggled with it to get our car

out of the sand. At the same time, rocks began to roll down frequently from

above us, so we had to keep watching out for them. At last we managed to

drag the car out and headed in the direction of Nying khri.

It took us seventeen and a half hours to travel from dPa’ shod rdzong to

Nying khri.

Nying khri rdzong

Nying khri rdzong lies in the south-western part of Tibet, at the confluence of

the rivers Nyang chu and Yar lung gTsang po. It covers an area of 10,238 square

kilometres, 28,000 mu of which is farmland, 565,000 mu is pastureland and 5,020,000 mu

forest. Its population is about 26,000. Administratively, it consists of one

town.

In 1959, the three old rdzong - Kong po rTse la rdzong,

bDe gling rdzong and Jo mo rdzong - were joined together to form Nying khri

rdzong and at the same time its people’s administration was established; but in

1964, the administration was dismantled and Nying khri rdzong came under the

direct control of Lhasa. Then, in 1976 the administration of Nying khri rdzong

was restored again.

The rdzong is situated along the river Yar lung gTsang po.

It contains beautiful mountains and the region is rich in natural forest. Along

the river there is good farmland where the agriculture is fairly prosperous, as

is the pasturage. Various medicinal herbs grow here, cattle thrive and the area

is abundant in carnivores and herbivores. Roads are good for travellers.

Moreover, this rdzong has much that is of interest,

scenically and historically, including Kong po Bon ri, celebrated in Tibet and

beyond.

Bon ri, the Great Sacred Place

From rTag gzigs ’Ol mo lung ring, sTon pa gShen rab, accompanied by five

attendants, came to rescue his seven horses, which were stolen by the demons

of Kong po. sTon pa gShen rab and his attendants travelled down the river

Yar lung gTsang po to Kong po, the land of demons. While travelling, sTon pa

gShen rab was obstructed along the way by the three evils - klu, bdud and btsan - out

of envy, but in spite of all the serious obstacles, he subjugated the land,

which belonged to black demons by performing miracles that were beyond all

imagination.

Then sTon pa gShen rab and his attendants reached the palace rTse la ’bar

ba, where they were welcomed:

“The lady Kong btsun De mo was the first to honour him. Holding a

nectar-producing bough of juniper in her hand, she proposed a way in which

restitution could be made for the seven horses. The matter was settled

through offers of compensation: firstly, by offering the lady Kong bza’ khri

lcam to sTon pa gShen rab as his wife; secondly, by offering bushels of gold

and turquoise; and thirdly, Kong rje, the king of the demons, offered

himself and his subjects, who then became sTon pa gShen rab’s

attendants.”

sTon pa gShen rab then buried many treasures, including the gold and

turquoise he received, at the foot of the craggy hills that looked like

scattered jewels, so that they would be the essence of the soil of the four

quarters of Tibet. Saying prayers to the nectar-producing bough of Kong

btsun De mo, he thrust it into the ground there as a sign of eternity.

On top of Mount gNyan, he also planted a juniper tree as tall as himself,

where handprints of his four distinguished disciples still remain. The tree

is called sKu tshad sku shug ldem drug.

He preached the Bon of the Nine Vehicles and he, himself being the lord of

the dMu lineage, identified a mountain and gave it the name dMu ri smug po.

This is the central peak of Mount Bon ri. The summit is also called lHa ri

gyang tho. He entrusted the local deities who reside on various peaks to

guard the treasures he had concealed: gYung drung lha gnyan rtsal as the

guardian of treasure in the centre, Gangs gnyan stag rtse as the king of the

east, Nyang lha btsan drug as the king of the north, bDud nag rngams sgra

sgrogs as the king of the west and gYu ’od sman btsun as the goddess of the

south. Kong btsun De mo is the overall protectress of the place and rDzu

’phrul klu dbang is the special protector of treasures.

The sacred mountain Bon ri and its surroundings became a centre of the

teachings of Bon. gNya’ khri btsan po is said to have descended from the sky

onto the summit lHa ri Gyang tho. He was the first king of Tibet. Co’u and

’Tshe mi were the first religious attendants of the king; between them and

the king there was the “priest-patron” relationship. The king and his

religious attendants resided at the foot of Mount dMu ri smug po and

inspired the spreading of the Bon teachings.

Since then a number of the gshen religious

practitioners have come up to this holy place and established places for

religious practice. dMu ri smug po, the main peak of Mount Bon ri, is the

very highest among the peaks, which include lHa ri Gyang tho, Nor bu ri and

gShen ri bde ldan. On the slopes and in the valleys of Mount Bon ri, there

were the following religious sites: Srid rgyal, sTag bro sa, dGyes ri, dGon

rnying, Srin mo phug, dBus phug, Yang dben, Bya de phug, lHa ri Gyang tho,

gSang gling, Phug gu, Nyi ma phug, sNang ngog, Thugs dkar brag, Brag dkar

zhabs rjes, rDzong chung steng, Shel sku sbug and the cemetery Mi yul skyid

mthing. Mount Bon ri is, therefore, not only a special place for the Bonpo,

but Buddhists as well, who join in its veneration.

Mount Bon ri still receives a stream of pilgrims who accumulate merit by

making circumambulations and many prostrations. Mount Bon ri and its

surroundings present unearthly scenery, with the beautiful high mountains

filled with pine trees, bamboo, medicinal herbs, flowers, herbivores and

various kinds of birds.

There were periods of great celebration in the vicinity of the mountain. One

of the major festivities in a cycle of twelve years was an event called

Nyang po lha gsol, held in the tiger year, from the 1st to the 8th day of

the eighth month. During this period, people got together in the seven Bonpo

monasteries, including sNang ngog, and went through the ceremonies, true to

the time-honoured tradition, of initiation, the fortune-call ritual and

religious dances. The lay folk also performed dances, horse-racing,

horseback archery and the fortune-call parade.

In the mouse year, on the 8th day of the eighth month, there was the

performance of the fortune-call ceremony by the religious practitioners, and

dances and songs by the lay folk, as in the case of the tiger year. The

origin of this festival goes back to a Bonpo hermit:

In the Sixth Rab byung (1327-1386) a lama of Shel zhig from the Khams

province rediscovered a crystal image of sTon pa gShen rab called Dri med

shel sku, in the place called Shel sku sbug, and took it back to Khams.

Similarly, three text-rediscoverers from Khyung po found, in Thugs dkar

brag, a conch believed to be self-grown from the teeth of sTon pa gShen rab

and took it back to Khyung po. Following that, in Kong po, a mountain

crumbled, rainfall became rare, fields produced little harvest, disease

spread among people and cattle, famine struck and many other disasters

ensued, which reduced the people to a state of helplessness. During this

time, the hermit dPon gsas Ri pa ’brug gsas was in meditation at the cave

Thod g-yu phug in Nying khri. The hermit understood the reason for the

disasters and said, “The fertility of the soil had been weakened because of

the excavation of the treasures, the image Dri med shel sku and the tooth

conch.” He therefore made the people perform the ritual of propitiation

dedicated to the local deities and the fortune-call ceremony. When these

ceremonies ended, rain began to fall, people had a good harvest and the

epidemic abated.

The local people propitiated the goddess Srid pa rgyal mo in her various

aspects: at Srid rgyal Monastery, it was dKar mo Srid rgyal; at rDzong chung

steng Monastery, sMug mo Srid rgyal; and at sTag bro sa, Srid rgyal drel

nag. The people of the three villages of Nya mgor propitiated the goddess A

ma Yu mo. They also kept the tradition of performing the bsang ritual on the 15th and 30th of every month at different

sacred sites of Mount Bon ri where there were special signs, such as

footprints of early sages on rocks. This holy mountain, to which all

devotees pay homage and make pilgrimages, is one of the most important

religious sites in the world and, as such, it is well known.

(88) Srid rgyal Monastery

Srid rgyal dgon chen is situated close to Nying khri rdzong, halfway up the

holy mountain Bon ri. Cars can reach the foot of the mountain.

One of the thirty-seven centres of Bon was rKong yul Se mo thang. These

centres were established during the time of Mu khri btsan po, a son of gNya’

khri btsan po. It is at Se mo thang in Kong po that Srid rgyal Monastery is

located.

The lineage of lamas of this monastery goes back to Ri pa ’Brug gsas. He is

said to have been the emanation of the tutelary deity sTag la med ’bar. A

historical document states:

“In the land called Bon ri

There will be a hermit named ’Brug gsas

Who will possess a ‘magic-stone’,

Will be courageous and avert wars,

And guide 300,000 people to salvation.

Anyone who contacts him will be rewarded.”

This hermit was born in 1270 in rDza rong into the clan of sMa ra. sMa ra is

a subdivision of the clan Rang bya. He was the second son of dKon cog dge,

the father, and A lcam U gu, the mother. Having been in religious service

until the age of thirteen years, he was given the name ’Brug gsas rgyal.

From the time he was fourteen until he was nineteen years of age, he

practised meditation. He then listened to various masters in China, ’Jang

and Mi nyag. He then became conscious of the impermanence of life. He

therefore travelled to Central Tibet and began to practise more meditation,

as well as to perform circumambulation around sacred sites such as Ti se, Ma

pang, Bye ma g-yung drung and sPos ri ngad ldan. He then travelled down to

Kong po in accordance with a prophecy of Srid pa rgyal mo. In 1330, he

“opened the door of Bon ri” (that is to say, he identified the mountain),

because people had forgotten the fact that the place was one of the

thirty-seven religious centres of Bon. This was due to the long period of

time that passed since sTon pa gShen rab’s visit to the place and also due

to the chequered history of the Bon religion.

’Brug gsas took up residence in the cave gYu phug, near which the three

streams of Nyang meet. He remained there in meditation for three years and

countenanced deities of tranquil and wrathful aspects from whom he received

more prophecies. He was able to make the eight kinds of demons serve him.

While devoting himself to retreat-practice of Khro bo and Phur pa on the

mountain, he received signs from the goddess dKar mo Srid rgyal for founding

a monastery at this place. He therefore founded Srid rgyal Monastery there.

The interior and exterior of the monastic buildings were of good design and

their religious contents were rich. More than one hundred monks from all

directions gathered together there.

He left traces of his body and footprints on rocks around the site of the

monastery and passed away at the age of eighty. He promised that he would

come back in the form of a bird to see the monastery every year on the 13th

day of the fourth Tibetan month. A festival called dGon chen Bya mjal was,

thereafter, held on this day and it was the occasion when people went to see

the bird.

The line of the heads of the monastery was as follows:

Ri pa ’Brug gsas

Rag shi Nyi ma rgyal mtshan

Bru ston Nyi ma rgyal mtshan

La tri hri rda (Zhang zhung language: Dam pa blo gros)

sDong sgom bsTan pa lhun grub

rNal ’byor Nam mkha’ lhun grub

Tshe dbang lhun grub

bsTan pa rgyal mtshan

gYung drung rnam rgyal

Rin chen tshul khrims

Kun bzang lhun grub

rGyal ba gtsug phud

Tshe dbang legs mchog

gYung drung rgyal mtshan

rGyal ba blo gros

Mi ’gyur rgyal mtshan

lHun grub dbang rgyal

gYung drung dbang rgyal

Tshe dbang ’od zer

Khyung sprul gYung drung phun tshogs

Zla ba don ’grub

Tshul khrims blo gros

mTha’ yas rgya mtsho

Nor skyabs Rinpoche

Dam pa blo gros, the fourth in the line, founded the monastery called rDzong

chung kha. gDong sgom bsTan pa lhun grub, the fifth, founded sTag rtse

Monastery (No.89) in his later life. bsTan pa rgyal mthan, the eighth,

carried out all the duties delegated to him by sPyan gsal Kun ’phel gling,

an official serving under the Fifth Dalai Lama (1617-1682). As a reward, the

Dalai Lama granted the monastery the special privilege of establishing an

independent monastic code, building a rooftop and making a double

tamarisk-stems-work on the outer wall of the monastic building. At that time

there were four hundred monks in the monastery. Mi ’gyur rgyal mtshan, the

sixteenth in the line, founded dGyes ri Monastery. Khyung sprul gYung drung

phun tshogs, the twentieth, founded dGon sding Monastery.

At present there are nineteen monks in the monastery. It has a complete set

of the printed edition of the bKa’ ’gyur

and a complete set of manuscripts of the bKa’

brten. Besides these, there are ritual texts and more than two

hundred volumes of manuscripts.

Annual Ritual Services

In the first month the birthday ceremony of mNyam med Shes rab
rgyal mtshan is celebrated on the 5th day, and the memorial service of
sTong rgyung mthu chen was held for fifteen days.

In the second month there is a recitation of the bKa’ ’gyur and on the occasion of the festival of
sTon pa gShen rab’s conversion of demons.

In the third month the ritual cycle of one of the five tutelary
deities is performed for ten days.

In the fourth month, on the 10th day, the birthday of Dran pa nam
mkha’ was celebrated; on the 13th, the memorial service of Ri pa ’Brug
gsas was held. For the latter, the Zhi khro khri mchod ceremony was
performed. This festival, called dGon chen Bya mjal (“Meeting the bird
of the great monastery”), was the occasion when the local people would
dance and sing, and expect to see the vulture, as Ri pa ’Brug gsas had
promised that he would come in the form of the bird every year.

In the fifth month, starting from the 5th day, the memorial
service of mNyam med Shes rab rgyal mtshan was held for ten
days.

In the sixth month, on the 10th day, the birthday ceremony of Tshe
dbang rig ’dzin and Pad ma ’byung gnas was held.

In the seventh month, starting from the 15th day, the confession
ceremony was held for five days.

In the eighth month there was the performance of the ritual cycle
of dBal gsas and the offering of the sacrificial cake a hundred times
to the guardians of the Bon religion for eight days.

In the ninth month, starting from the 13th day, there was the
performance of the Ma tri ’bum sgrub ceremony as a memorial service of
sTon pa gShen rab for fifteen days.

In the tenth month, on the 15th day, a general religious service
was held.

In the eleventh month, there was the performance of the thousand
offerings of the sacrificial cake to sTag la me ’bar and the short dgu gtor rite for fifteen days.

In the twelfth month, there was a the performance of the birthday
celebration of sTon pa gShen rab on the 15th day, based on the gYung drung klong rgyas and the dgu gtor rite based on the ritual cycle of Khro bo for
fifteen days.

Daily assemblies are held to make offerings to the deities.

Tea is served twelve times a day, and meals with meat and butter are

provided according to availability. Apart from this, the monks must make

their living by going out and performing religious services in villages

and receiving support from their parents and relatives.

(89) sTag rtse gYung drung gling Monastery

sDong sgom bsTan pa lhun grub, the fifth head of Srid rgyal Monastery, was a

native of Amdo. He founded sTag rtse gYung drung gling in 1680.

The line of the heads of this monastery is as follows:

sDong sgom bsTan pa lhun grub

Tshe dbang lhun grub

Rin chen tshul khrims

sKal bzang lhun grub

rGyal ba gtsug phud

Tshe dbang mchog legs

lHun grub dbang rgyal

gYung drung dbang rgyal

bsTan pa rgyal mtshan

Tshe dbang rnam rgyal

Tshe dbang bdud ’dul

This monastery formerly possessed such religious objects as the following: a

marvelous precious stone found on the peak of Bon ri by sDong sgom bsTan pa

lhun grub; the latter’s image, called lCe me thub; and statues of Phur pa,

rTa mgrin and Padmasambhava. There were more than two thousand manuscripts

including the bKa’ ’gyur and bKa’ brten.

At present the monastery possesses relics of sDong sgom bsTan pa lhun grub,

a large white conch, more than ten statues, including Phur pa, rTa mgrin,

and bKa’ ’gyur and bKa’ brten. There are no more than twelve monks in this

monastery now.

Near the monastery there is a rock-face upon which sDong sgom bsTan pa lhun

grub inscribed the five syllables stag, rtse, g-yung, drung and

gling with his fingers, and a stone with his

handprint on it. At the back of the monastery there is a meditation cave of

the four scholarly ones; to the north there is a rock with an amazing shape,

called Ye shes dbal mo; up the valley there is the meditation cave of sDong

sgoms bsTan pa lhun grub. The area around the monastery is covered with

dense forest of various kinds of trees and is considered to be the abode of

the three protective deities, Ma, bDud and bTsan. It stands in a magnificent

place surrounded by mountains, the abodes of the local deities, including

lHa gnyan gYung drung rtse in the centre, rGyal po Kong gnyan rgyal in the

east, bDud nag rNgams sgra sgrog in the west, Ma mo gYu ’od sman in the

south and Nyang lha bTsan drug in the north.

Services and Rituals

In the first month there is the memorial service of mNyam med Shes
rab rgyal mtshan for six days starting from the 1st day of the month,
and the performance of the offering of sacrificial cake one hundred
times to sTag la me ’bar and one thousand times to the protective
deities for nine days.

In the second month, offerings of the sacrificial cake are made to
Ge khod gsang drag for eleven days.

In the third month, starting from the 8th day, offerings of the
sacrificial cake are made to dBal gsas for ten days.

In the fifth month, starting from the 8th day, the ritual of rNam
rgyal stong mchod is performed for seven days.

In the ninth month, starting from the 22nd day, offerings of the
sacrificial cake are made to sTag la me ’bar for ten days.

In the eleventh month, starting from the 9th day, the sTag rtse me
mchod is performed for seven days.

In the twelfth month, starting from the 22nd day, the dgu gtor rite is performed for ten days.

As for daily activities, the day is divided into four parts: in the

first, the bsang ritual; in the second, water

offering and the bsur ceremony; in the third,

prayers; and last, propitiation of the protective deities.

The local deity residing on the hill behind the monastery is called Pho

lha ’Ba’ ba dpal ldan and the local deity of sTag rtse village is the

goddess A ma Pad mo.

For their means of living, the monks receive an annual stipend of 2,880

yuan from the lama, and the local devotees offer

over ten thousand yuan for the expenses of the

performance of the rituals mentioned above.

To go to rTse thang in lHo kha from Nying khri rdzong one takes the route

that passes through Glang rdzong. The road is reasonably good, but it is

very often winding and, moreover, one must go up and across the big

mountain pass called sPor thang la. It can, therefore, take some twelve

hours to reach rTse thang.

From rTse thang to sNye mo rdzong is a drive of three and a half hours,

crossing the large bridge at Chu shur.

The Ngari region

sGar rdzong, mNga’ ris

sGar rdzong lies in the west of Tibet, along the river valleys of the Seng ge

gtsang po and sGar gtsang po, and is one of the eighteen rdzong in this region. It is 17,018 square kilometres in area, 8,900

mu of which is farmland. Administratively, it consists

of four qu, one town and eleven xiang. There are thirty-six village councils.

The name sGar is said to have come from the many military camps (sgar) that dGa’ ldan tshe dbang set up in this area as

reinforcements for the government of Tibet. After that the area came to be

called sGar. The rdzong was created in 1959.

The region of sGar is populated by semi-nomads. There are many livestock

animals, such as yaks, goats and sheep, oxen, bulls, mdzo

and mdzo mo, horses and mules. There is also a

considerable amount of wheat, barley and beans harvested. The rdzong is rich in minerals, including coal, white salt, gold, lead and

salt. It is, moreover, the habitat of a great many animals, such as wild yaks,

yellow leopards, wild asses, black bears, Tibetan lynxes, antelopes, Tibetan

antelopes, foxes and wolves. There are also many unique characteristics of sGar

rdzong to be seen in the popular old legends, myths, music, dances and other

facets of the culture.

sGar rdzong possesses a number of sites of historical interest, including the

monasteries of Dri bda’ spos ri, Gyam smyug lha khang, mDun chu Monastery and

Gu ru gyam, the Bonpo monastery. Many of the important Bonpo monasteries can

still be visited.

(90) Gu ru gyam Monastery

Gu ru gyam Monastery is located in Mon mtsher qu, sGar

rdzong. It is 250 kilometres from sGar rdzong to Gangs sTi se. From there,

one must travel sixty kilometres further to Mon mtsher xiang, then seven kilometres to Dri bda’ spos ri, and another seven

kilometres westward. The distance is long, but the road is in good

condition.

The place where Gu ru gyam Monastery is located is called Khyung lung dngul

mkhar, which is one of the oldest Bonpo religious sites. It was there that

the capital of the Zhang zhung kingdom was found. It was there too that

gShen chen Dran pa nam mkha’, one of the most important Bon masters,

flourished. Then the Bon religion’s fortune declined and its religious

establishments fell as lamp-light dying from lack of oil. Now they are

nothing but names.

In 1936, Khyung sprul ’Jigs med nam mkha’i rdo rje founded the monastery mDo

sngags grags rgyas gling at Gu ru gyam. It has now become fairly large and

the condition of its buildings, religious objects and offering implements is

reasonably good. At present, the monastery is taken care of by the scholar

bsTan ’dzin dbang grags, and there are seven monks and three nuns.

In regard to annual services and rituals, those practised at this monastery

are much the same as other Bonpo monasteries.

The main Bonpo religious sites in Pu rang rdzong

Pu rang rdzong is in the south-western Tibet. It is 12,497 square kilometres in

area, which includes 11,000 mu of farmland. It has a

population of 7,300, and consists of three qu and ten xiang. There are fifty-one village councils.

Pu rang is one of the oldest and most celebrated places in Tibetan history.

There are a number of sacred sites in this rdzong: Mount

Ti se; sPos ri ngad ldan; Mount sMan mo nag snyil, the abode of the goddess

Gangs can ma; Gangs tshe ring, where the cave of Mi la ras pa is situated;

Mount rTse brgyad, the abode of the goddess Tara; the lake Ma pang g-yu mtsho;

the spring mThong ba rang grol, said to be the source of the river Ganges; the

cliff Gad pa gser gyi bya phibs; and the lake Gung brgyud dngul gyi mtsho mo.

There is also the famous Buddhist monastery ’Khor chags.

Pu rang rdzong is populated by semi-nomadic people, and produces one-third of

the grain output of the whole mNga’ ris region. It also has good pasturage for

yaks, goats and sheep, cows, bulls, horses, donkeys, mules, mdzo and mdzo mo.

Moreover, this rdzong is very rich in mineral resources,

such as iron, white salt and gold, and animals, such as yellow leopards, wild

yaks, Tibetan lynxes, wild asses, wild sheep, foxes, otters, antelopes, rgo ba, wolves, wild geese and cranes.

Mount Ti se

Mountain Ti se was, originally, in ancient times, a specific holy place of

Bon. With the spread of Buddhism in Tibet, it became a holy mountain of both

Bonpo and Buddhists, but due to the history of the Bon doctrine, the

monastic communities around the mountain were gradually taken over by

various Buddhist orders such as bKa’ gdams pa and bKa’ brgyud pa. The

venerable Mi la ras pa even claimed to be the proprietor of the

mountain.

Ma pang g-yu mtsho

Ma pang g-yu mtsho is an important sacred site for both Bonpo and Buddhists,

and is visited every year by many lay and clerical devotees of Bon and

pilgrims from other countries. They make circumambulations of the lake,

prostrating themselves with all their devotion.

Bonpo monasteries and temples in Tibetan regions in Qinghai, Gansu and Sichuan

Note: refer to the list of abbreviations at the end of this section for the full

bibliography of Tibetan Sources.

The bo County

Introduction

The bo, sometimes called The bo gorge (The bo rong) is a long, deep gorge with

numerous side-gorges through which flows the The bo Chu nag or ’Brug chu.

Geographically it belongs to the sGang gsum rong drug (“three hills and six

gorges”).

The bo County is located in southeast Gannan Tibetan Autonomous Prefecture of

Gansu province in China. The county covers an area of 51,480000 sq km, 60% of

which are covered by forest. The county is divided into twelve districts (xiang): sTeng ka, Gyi ba, Kha pa, sTag ra, Nyin ngo, dBang

bzang, Huayuan, A zha, rDo ra, Ri dbang, Bya ’bab and La rtse khog. It

comprises a total of two hundred and twenty-one villages. The population is

3201, about 80% of which are Tibetan. Most of the inhabitants are farmers who

practise both agriculture and animal husbandry.

History

The bo was occupied by A zha in the sixth century, and descendents of A zha’s

people may still be found in the following thirteen villages in A zha valley (A

zha khog), one of the side-gorges in A zha district (xiang): Nags sked, A rta srib, Khe lam, Phyug bcu, Pe gseb, Nags gong,

Nyin pa, bTsun mo, sMad lung, rGyab klu gong ma, rGyab klu ’og ma, lTag srib,

Sa dkar sgang. Shortly after A zha’s invasion, the Tibetan army defeated A

zha’s forces and annexed the whole The bo area to Tibet. Ancient Chinese

Sources refer to The bo as Di Zhou (Di is the Chinese pronunciation of The,

Zhou the Chinese word for prefecture), and state that it was established as a

prefecture in 577 A.D. It is also mentioned that at the time, in addition to

the present The bo county area, the prefecture included mDzo dge and Nan ping

located in present day southern Gansu. In recent history The bo was conquered

from the North by the King of Cone and remained under the control of Cone until

the nineteen-forties. The bo was intergrated into Cone Autonomous Region in

1950 and established as a separate county in 1962.

It is not certain when Bon first reached the area; according to oral history,

it was during the Imperial period when the Yarlung kings unified Tibet and the

’Phags pa rnams gsum spread Bon in Amdo. Later, with the development of

Buddhism in the area, many Bonpo monasteries were converted to Buddhism,

especially to the dGe lugs pa tradition.

There are more than twenty Buddhist monasteries in The bo, all of which are dGe

lugs pa with the exception of sPe gu Monastery which is Sa skya pa. The first

Buddhist monastery in The bo appears to be sTeng ka Monastery, which was

founded by dPal Shes rab ’bar, a famous disciple of ’Phags pa Blo gros rgyal

mtshan (1235-1281), and which was later converted to the dGe lugs pa tradition.

The dGe lugs pa began to establish monasteries in the area from the late

sixteenth century onwards --three monasteries at the end of the sixteenth

century, six in the seventeenth century, six in the eighteenth century, three

in the nineteenth century, whose foundation date remains unknown.

(91) gTso tshang Monastery

1. Name

gTso tshang Monastery’s full name is gSang sngags smin grol dar rgyas gling.

gTso is the family name of gTso ’phags Zla ba rgyal mtshan whose descendents

founded the three monasteries -Ze kha, Bya brang and gSer gzhong- that

constitute gTso tshang. Since the monastery is presently located in Legs

lung village, it is also known as Legs lung Monastery. In the local dialect,

the name of the village used to be La lo, but since no one no longer knows

the original meaning of the term, the monastery’s name was recently changed

to Legs lung, “Good Valley”, because of the term’s positive connotation.

2. Location

In the early nineteen-eighties, the authorities granted permission to

rebuild Ze kha, Bya brang and gSer gzhong monasteries together as one

monastery at the site of Bya brang Monastery in Bya brang village, where the

main assembly hall (’du khang) had escaped destruction.

However, since there was no longer enough land there to rebuild all three

monasteries, Legs lung village was chosen as a new site. The site is located

in Drongtsa (’Brong tsha) valley, 2 km east of the The bo county seat. The

mountain behind the monastery (rgyab ri) is part of the

sTag sgang range. The monastery, nestled in the mountain, is situated on the

north bank of the eastward flowing ’Brug chu river and faces south

(latitude: 34°02’93”N, longitude: 103°15’22”E).

The original site of Ze kha monastery (latitude: 34°02’41”N, longitude:

103°14’67”E) is located 1 km northeast.

The original site of Bya brang Monastery is located 2 km east of county town

on the opposite river bank (latitude: 34°02’27”N, longitude:

103°15’35”E).

The original site of gSer gzhong Monastery (latitude: 34°35’45”N, longitude:

103°30’27”E) is located 5 km east of county town on the north bank of the

river.

3. History

According to oral tradition, the three brothers and great Bonpo masters Do

’phags chen mo, sKyang ’phags Nyi ma rgyal mtshan and gTso ’phags Zla ba

rgyal mtshan came to Amdo to spread the Bon doctrine. They “opened” many

hermitages (ri khrod), some of which later became

monasteries (for instance, sNang zhig Monastery No. 180, one of the largest

Bonpo monasteries in Tibet, was originally a hermitage founded by Do ’phags

chen mo). The three masters played a key role in the first spread of Bon in

Amdo. There are descendents of gTso still living in The bo, Khri ka, Shar

khog (=Zung chu) and rGan rgya in Amdo. Kyang za Yig rtsis ma, the mother of

the three masters, also a fervent Bonpo, established her main residence at a

site known as dGu skyang. gTso ’phags Zla ba rgyal mtshan is believed to

have travelled extensively throughout the area, actively spreading the Bon

religion. Although he founded only a number of sacred sites (and no

monastery), he made a profound impression on the local culture and

traditions. One of his mother’s sacred sites and his main ritual and

cremation sites are located at Chu gter rdzong, on Brag dkar bya rgod, a

sacred mountain (gnas ri) in Amdo. The first Bonpo

monasteries were founded much later (only four to five generations ago) by

gTso ’phags’s descendents. At present the remaining known descendents of

gTso ’phags live in the three villages that are financing the reconstruction

of the three monasteries. Five of the families live in Ra nang village which

is responsible for Ze kha Monastery, four in Bya brang village which is

responsible for Bya brang Monastery, and two in gSer gzhong village which is

responsible for gSer gzhong Monastery. There is no doubt that the ’Phags pa

rnams gsum were lay people and that their religious tradition was permeated

by indigenous customs and beliefs. However, the monasteries - which emerged

much later - seem to have been strongly influenced by Buddhism.

Since gTso tshang Monastery in fact comprises three monasteries - Ze kha,

Bya brang, and gSer gzhong - it is important to mention here the information

concerning their respective historical backgrounds.

Ze kha

The date of Ze kha Monastery’s foundation and the identity of its founder

remain obscure; even A skal, the only surviving monk who has some

knowledge on the history of gTso tshang and who wrote the only historical

account of the monastery (TGLG) is uncertain. The

first master of Ze kha Monastery, Shar ba khri skyang, was born in sTod

mtsho ’phel into one of the three Khri skyang villages of Zung chu County

in rNga ba Prefecture; the second master was born in rGya myi ya ru (the

exact location of which remains unknown). The third master was born in En

’dzin mtsho ’dus. During his lifetime the monastery’s assembly hall was

destroyed by fire and rebuilt. He travelled to Central Tibet and Khams.

He was renowned as a saint, and was believed to be endowed with

miraculous powers (grub rtags); He is said to have

founded the monastery’s ’cham (monastic dance). The

fourth master remains unidentified. The fifth, Bla ma skyabs, was born in

lDong ba village of Brag sgom ba; his father was called A dam and his

mother Klu mo. He broke his religious vows, so three influential monks of

Ze kha - Dran pa skyabs, bSod nams dar rgyas and A rdo - invited Tshul

khrims rgyal mtshan, a descendent of Do ’phags chen po, then aged five,

from rNga khog to take his place in 1930. However, the new incumbent also

broke his vows when he turned twenty-five, and was replaced by his

brother Bon slebs Nam mkha’ bstan ’dzin, the present master of gTso

tshang Monastery. Before 1958, Ze kha Monastery comprised a two storey

assembly hall with five rooms on each floor, a common house (spyi khang) with nine rooms and a two-storey building

with five rooms called rNga sgra khang. According to oral tradition, the

monastery was built on the site of an ancient Chinese Han fort.

Bya brang

Although the real name of Bya brang Monastery’s first lama remains

unknown, he was locally known as gSer so can and was born in dGu skyang.

According to oral tradition, he left dGu skyang with a retinue in search

of an auspicious place to build a monastery. Disappointed by the first

two sites where he expected to receive some favourable omen, he continued

his search. As he was passing through a place called Nags ’bul beyond

Tsha bzo mountain, he came upon a dead body which turned out to be that

of the son of the A bze village chief who had been killed by a gang of

robbers. He covered up the corpse, left his favourite dog behind to guard

the corpse, and went to look for the deceased man’s father. He eventually

met the chief and his entourage who were looking for the son. The chief,

moved by the Lama’s solicitude for his dead son, requested him to become

his spiritual master and offered him land on which to build the

monastery, as well as fields and an estate to support it. The chosen site

was known as Bya brang (“Bird’s chest”) because of its garuda-like shape.

gSer so can accepted the offer and thus Bya brang Monastery was built.

His successor and incarnation was born in Mar sgur village not far from

the monastery. Not much is known about the third incarnation except that

he too was born in Mar sgur. However there are many fantastical tales

relating his miraculous deeds circulating among the local Bonpo

community. The fourth incarnation was born in En ’dzi’i snya bza’. The

fifth was born in 1918, and his father was Klu ’bum bsod nams. He studied

under Hor btsun bsTan ’dzin blo gros and obtained the Rab ’byams pa

degree at gYung drung gling Monastery (No.2), and thus acquired a

reputation as a learned lama. He built a new assembly hall. He died in

1958 at gYung drung gling. Before 1958, the monastery comprised a new

assembly hall built of wood with five rooms on each floor, and a

two-storey common house (spyi khang) with five rooms

on each floor, likewise built of wood.

gSer gzhong

The first master of gSer gzhong Monastery, a descendent of gTso ’phags

called Thor cog can, arrived from Dwang ra in the North to look for a

place to build a monastery. He stopped at the site of gSer gzhong one

night to rest and dreamt that a fox had stolen one of his boots, thus

preventing him from travelling further. However, he found the fox’s den

with his boot inside. Thor cog can took this as a favourable omen and

decided to build the monastery there. Its construction was financed by A

nag dbang chen and gShen tsha glang thar.

Thor cog can’s reincarnation was born in sTag ri snya nang. The following

incarnation and third lama of the monastery was born in En ’dzi’i nyin

ri. The fourth, Shes rab bstan ’dzin was born at sGang ri kha in 1907 and

was enthroned at the age of six. He studied under Kun bzang tshang from

sNang zhig in The bo and later went himself to sNang zhig to further his

studies. He also travelled to central Tibet with an entourage. On the

way, at Sog sde in Nag chu kha, he subdued a demon, a feat which earned

him considerable fame and popularity. After spending three years at gYung

drung gling and seven years at Grwa sa ’og ma i.e. sTag rtse ri khrod in

Kong po to study and collect funds for the monasteries, he returned to

The bo where he died in 1954 at the age of forty-seven.

Another incarnation of the same lama was born almost at the same time, in

1916. His father was named Klu ’bum and his mother gNam sman ’tsho. He

was enthroned at the age of twelve and his appointed tutor (yongs ’dzin) was Tshe dbang shes rab. He left the

monastery at a young age to search for his own spiritual teacher and whom

he found in the person of bSe ba drung ram pa Shes rab phun tshogs at

sKyang tshang Monastery (No. 202). He studied and practised assiduously

for many years until his master’s death, after which he returned to The

bo where he spent four years at bDe gsal ri khrod, a hermitage he had

founded. He then travelled to Central Tibet with two students via rKyang

phyag. There is a record of all the Bonpo and Buddhist monasteries and

sacred sites of Amdo, Khams, gTsang, dBus, Nag chu kha, mNga’ ris which

he visited on his way. He also studied under Shar rdza bKra shis rgyal

mtshan for two years. While in Central Tibet, he made a three-year

retreat to practise the secret Ma rgyud tantra in a cave at lHa ri gyang

tho where King dMu khri btsan po is said to have practised the sPyi

spungs tantra of the Bon religion. A message from his monastery informing

him of a disaster and requesting him to return drew him from his retreat.

Back in The bo he chose to stay at the hermitage which he had recently

established and not at his residence in the monastery. He became renowned

throughout the area as an outstanding lama. He died in 1958 in Cone.

In addition to the above-mentioned lamas of the main lineage, there are

many other famous masters and practitioners whose stories are well known

by the local population. Before 1958, the monastery comprised a

three-storey assembly hall with seven rooms on each floor, a three-room

sgrub khang and a five-room spyi khang, all built of

wood.

In the early nineteen-eighties, the elder monks from all three

monasteries gathered to discuss how to rebuild the three monasteries

together (permission was granted for only one monastery). They sought the

advice of Bon slebs Nam mkha’ bstan ’dzin, the head lama of Ze kha at the

time, and requested him to supervise the reconstruction of gTso tshang

Monastery. The new assembly hall has twelve pillars. The most sacred

objects within are a statue of sTon pa gShen rab which was discovered by

dBal khyung sMon lam rgyal mtshan at gNas chen gSang ba yang rdzong, and

brought to the monastery by Bon lsebs Nam mkha’ bstan ’dzin.

4. Hierarchical system

bla ma

dbon po

dbu mdzad

dge skos

gnyer pa,

’go bdag bla ma

las sne

spyi ba

dkor gnyer or lha gnyer

mar chen

ja mar

ja g-yog

chu len

Two common practices in monasteries are mang ja, tea

offering and ’gyed phogs, money and other offerings

distributed among the monks during assemblies.

5. Current number of monks

There are thirty-three monks and novices in gTso tshang Monastery.

6. Current education

At first A skal only taught the young monks reading and reciting. Later he

began to teach a little grammar from texts such as the Sum

bcu pa and rTags ’jug. In 1996, Bon slebs Nam

mkha’ bstan ’dzin sent sTag tsha Kun grol from rTogs ldan Monastery (No.178)

to gTso tshang to be the head of a meditation college, to teach Tibetan,

Bonpo theory and practice to all the monks, and to guide the three-year

meditation retreat (lo gsum) following the tradition

(phyag len) of rTogs ldan Monastery. According to

this tradition, The lo gsum must begin on the 11th day

of the 4th month according to the Tibetan calendar and the first period of

the first year begins with the practice of meditation according to the Khrid yig dmar mo mdzub tshugs for one hundred nights.

The second period of the first year begins on the 1st of September with the

practice of meditation according to the rTsa lung gsang

mdzod by Kun grol grags pa for one hundred nights. The first period

of the second year is devoted to the introduction (sngon

’gro) to the rDzogs chen tradition according to the bKa’ lung rgya mtsho by Shar rdza bKra shis rgyal mtshan

(1859-1934) for one hundred nights, and the second period to rDzogs chen

meditation for one hundred nights. In the third year, the Khrid yig dmar mo mdzub tshugs is again used as a base for practice

as sngon ’gro and bcud len for one

hundred nights, followed by the Tshe dbang bod yul ma,

including the mun mtshams (meditation in darkness), for one hundred nights.

Teachings during the lo gsum are based on the following

works: the Ma rgyud cycle; Khrid yig dmar mo mdzub

tshug of Kun grol grags pa (b.1700); the bKa’ lung

rgya mtsho, the sDe snod mdzod and the bsKyed rdzogs lha gnyen shel gong by Shar rdza; the Bon rang lugs kyi khrid gzhung du ma las btus pa’i byang chub

lam gyi rim pa’i dmigs khrid gshen bstan gsal ba’i sgron me (also

known as Tshul chen lam rim) by Tshul chen Tshul khrims

bstan pa’i rgyal mtshan.

7. Educational exchange

gTso tshang Monastery has close ties with rTogs ldan Monastery, the seat of

Bon slebs Nam mkha’ bstan ’dzin. Thus Bon slebs sends educated monks to gTso

tshang to teach and gTso tshang sends some of its young monks to rTogs ldan

to study. rGod po (No.92) and gTer ri (No.97) used to be branch monasteries

of gSer gzhong Monastery.

8 / 9. Rituals

1st month, 3rd-5th day: celebration of mNyam med Shes rab rgyal
mtshan’s anniversary during which the monks perform the dge spyod ritual and invite mNyam med for the gling skor; the 6th day marks the beginning of smon lam during which the bDe gshegs stong gi
mtshan brjod is recited once a day. Ze kha Monastery had their
’cham dance on the 8th day followed by the gtor bzlog rite on the 9th day. Bya brang Monastery
performed their ’cham on the 13th day, which was
also followed by gtor bzlog rite. gSer gzhong
Monastery exhibited its gos sku (a large embroidered
tangkha) on the 15th day and its smon lam ceremonies ended on the 16th
day with the gtor bzlog rite.

3rd month, 1st-17th day: the Du tri su
recitation practised, without interruption, by the monks and lay people
together (male and female alike); participants must practise in silence
(thun), while circumambulating the monastery (skor ba) the whole time. The transmission (dbang) of the Du tri su cycle is
given on the 8th.

4th month, 7th-16th day: the mChod pa stong mchod ritual is performed
(7th-12th day: the stong mchod ritual in conjunction
with the Klong rgyas ceremony, 13th-16th day: the
ceremony of fasting known as the smyung gnas yar
tshogs together with the dGe bsnyen lha lnga
ritual).

5th month, 1st-15th day: the dbyar gnas ritual
in which all the monks of different grades, drang srong
ba and gtsang gtsug pa must participate in
the great ritual known as Ma tri sgrub chen. The practitioners of the dbyar gnas must also recite the Kun
dbyings sku lnga’i cho ga and the sPang
skong once a day. The transmission of the bzlog
chog was given on the 16th day.

8th month, 1st-7th day: the ritual service (zhabs
brtan sku rim), consisting of one thousand bskang
ba and tshogs for the tutelar (yi dam) and
protective deities (bka’ skyong) in conjunction with
the ritual cycle of the deity gSang drag, had to be completed withintat
period. The ritual ended with the performance of the srung zlog bsad gsum of the gSang drag cycle.

10th month, starting on the 26th day: seven-day ritual of the dBal
gsas cycle with the ’cham dance on the 29th.

12th month, 21st-29th day: ritual known as dgu gtor

during which the srung zlog of the deity sTag la is

performed.

In addition to the above-mentioned annual ceremonies there are monthly

rituals known as the Cho ga bcu gnyis, “The Twelve Rituals” sponsored by

each of the monks in turn:

dPal ldan dus ’khor in the 1st month

Byams ldan rgyal ba in the 2nd month

Kun dbyings sku lnga in the 3rd month

rNam dag byams ma in the 4th month

Kun rig sgron ma in the 5th month

dGe
bsnyen lha lnga in the 6th month

Kun gsal byams ma in the 7th month

sMon lam mtha’ yas in the 8th month

gYung drung rnam ’joms in the 9th month

sMan bla in the 10th month

dGe spyod in the 11th month

rGyal ba rgya mtsho in the 12th month

10. Books held in the monastery

Seven copies of the Bonpo Canon (the second edition printed in Chengdu), one

copy of the Dran pa bka’ thang in eight

volumes, one copy of the Tshe dbang bka’

thang in four volumes, one copy of the Slob dpon bka’ thang in four volumes, one copy of the

mKha’ ’gro’i bka’ thang.

12. Local community

In the past the communities of three monasteries were organized, following

the traditional Tibetan military system, into three units (dmag ru), which, in the past, functioned as military divisions

during critical times and which were stationed in open valleys: Nyin pa unit

comprising Ra nang, Yang le, rDza ri, Kha lung, Lag lab, Gyi rong, lDong bzo

and A ro, the manor villages of Ze kha Monastery; Srib pa unit comprising

mDa’ lung, Yar sgur, Mar sgur, Bya brang, dPa’ brgya, sBas skyes, sNgo sngo

and Nges sa, the manor villages of Bya brang Monastery (since the Bonpo

monastery in Kha ba’i klong was a branch monastery of Bya brang, its

villages, as well as half of Kha ba, Shug steng kha and Ri bo sgang also

belonged to Bya brang Monastery); sMad ma khag gsum unit comprising Chag

sgo, Nyin lung kha, Shing ’bras, gSer gzhong, Ci nges nang, Kha nang, sGur

mgo, Ban chung (no mention in KBTL), Nyin srib, and

gSer gzhong Monastery’s villages. Altogether three hundred and sixty

families. All of them now belong to sTeng ka district (xiang) of The bo.

13. Local festivals

The mountain behind (rgyab ri) of Ze kha is called Ho

ri. Mount Brag nag behind Ho ri is the abode of the local deity Brag nag.

The mountain range to the east of Ze kha is called sTag sgang and and is the

rgyab ri of gTso tshang Monastery, and the range to the west of Ze kha is

called gZig sgang.

gTso tshang Monastery is located at the foot of the sTag sgang range and the

la btsas that was built at its summit with the help of Bon slebs Nam mkha’

bstan ’dzin in 1986 is propitiated on the 13th day of the 4th month.

14. Occupation of the local people

Farmers, who, in the past, were organized into military units (see above

section). A wide variety of crops grow in the valley - wheat, barley, beans,

potatos, peas, and maize. Most of the farmers also keep animals of some kind

- cows, horses, donkeys, mules, sheep and goats.

Sources

(1) Interviews

Interviews with A skal and sTag tsha Kun grol on 26 August 1996 at the

monastery. A skal was a monk at Ze kha Monastery and was born in De bzo

in 1932.

sTag tsha Kun grol was born in rNga khog in 1960. He is a monk at rTogs

ldan Monastery in rNga khog, and was sent to gTso tshang by Bon slebs Nam

mkha’ bstan ’dzin to teach the monks there and guide the three-year

retreat (lo gsum).

On 29 August, I visited Nyi ma bstan ’dzin, a monk from gSer gzhong

Monastery, born in 1908, on account of his knowledge of the monastery’s

history. Unfortunately, owing to his old age, he had lost much of his

memory and could not assist me.

(2) Texts

BHMT

DBSJ

KBTL

KNGL

KTSD

TGLG

TLPY

ZNYZ

(92) rGod po Monastery

1. Name

There used to be a Bonpo monastery called Bya ’bab gser thang whose

foundation date and founder remain unknown, and which, according to oral

tradition, was forcefully converted to Buddhism, together with many other

Bonpo monasteries, when the Cone Chief conquered The bo (probably during the

time of Tshe dbang don grub (1642-1692), the ninth chief of Cone and Blo

bzang don grub, (?-1692), his successor (See DMCB,

pp.661-663; CNTK, pp.372-373; ZNYZ, pp.41-55). Several monks, unwilling to submit, fled from the

monastery and built a new Bonpo monastery. Because they were considered rgod

po “brave people”, the new monastery was called rGod po.

2. Location

rGod po Monastery is located in La rtsa khog district. The seat of the

district is mKhar steng, 95 km east of county town. The La rtsa chu is a

small northward-flowing tributary of The bo river. rGod po Monastery is

located in Chas ra village, on the east bank of the La rtsa chu, around 120

km from the county town, the seat of The bo county (latitude 34°08’02”N,

longitude 103°55’41”E).

3. History

Two articles written in Tibetan without any references to their Sources say

that the monastery was built in ca. 1770 by gYung drung bstan ’dzin, and

that the first lama of the monastery was born in mKhar steng village and was

known as mKhar steng Lama. His reincarnation was discovered twenty years

after his death. There were two assembly halls and sixty-three cells

accomodating seventy-five monks in the first half of the twentieth century

(DBSJ, p.101; TLPY, pp.69-70).

According to oral tradition, a Lama from Shar khog rebuilt the monastery at

the present site after the monastery was destroyed by monks from a Buddhist

monastery in mKhar steng when the lama of rGod po was still a child. At

present the monastery is in a state of disrepair.

7. Educational exchange

rGod po was a branch of gSer gzhong Monastery.

12. Local people

There are fourteen families in Chas ra village.

14. Occupation of the local people

farming

Sources

(1.) Interview:

All the information besides the two articles mentioned above was

collected from an interview on 27 August 1996 with Blo bzang (b.1929) and

rDo rje (b.1923) who were both monks at the monastery for a few

years.

(93) Nags gong Monastery

1. Name

The monastery’s real name is bSam ’grub, but since it is located at the foot

of Nags gong village it is locally known as Nags gong or Nags gong bSam

’grub dgon.

2. Location

Nags gong Monastery is located on north bank of the ’A zha river in ’A zha

valley, about 90 km southeast of the county town (latitude: 33°48’18”N,

longitude 103°41’58”E).

3. History

The monastery was founded in ca. 875 A.D. by sKyang ’phags Nyi ma rgyal

’mtshan and is now a branch monastery of dGu skyang Monastery (No.196), the

main seat of dGu skyang Nyi ma rgyal mtshan. Prior to 1959, the monastery

comprised one assembly hall, and living quarters consisting of thirty-nine

cells accomodating fifty monks (DBSJ, p.101; TLPY, p.69). It was rebuilt in 1991. At present it

comprises one assembly hall, the residence of the head lama, and ten

cells.

When I visited the monastery, the assembly hall was under construction, but

all the monks were away performing a ritual at a private home. I found the

head lama of the monastery in Pe gseb village. He was born in 1968. He is

not considered an incarnation but was chosen a few years ago by the monks.

Since he has been busy with rebuilding the monastery, he has had little time

to study and knows almost nothing of the monastery’s history, even though he

is considered the most learned person in the area.

5. Current number of monks

The monastery has twelve monks, five or six of whom live outside the

monastery with their families.

6. Current education

The head of the monastery is a young monk called bSod nams ye she. Since all

the monks are very young, they study mainly Tibetan and ritual practice

under the head master.

8 / 9. Rituals

The monks go to dGu skyang to perform the ’cham dance

with the monks there on the 13th day of the 3rd month. Occasionally, they

also perform funerary rites and rituals for health, fortune, abundant crops

etc, in private homes at the behest of the families.

12. Local community

The local lay community of the monastery consists of five villages: Nags

gong with twenty families, Pe gseb with thirty-eight families, Gro mang with

twenty-two families, dNgul ba with twelve families and sTag dpung with ten

families (one hundred and three people in total).

14. Occupation of the local people

Farming

(94) Chags ri Monastery

1. Name

Chags ri Monastery. Its formal name is dPal ldan g-yung drung gling.

2. Location

The monastery is situated on the east bank of sTag ra chu dkar river in sTag

ra valley (sTag ra district, Xiang), 60 km southeast of the county town

(latitude: 33°51’65”N, longitude: 103°22’06”E).

3. History

The monastery was founded by a chief of the mGo rje village named Tshe lung

(or Tshe lhun) in ca. 1868. It was moved to another site but because of some

sort of threat to the monks’ lives, the monastery was moved back to its

original site. Later, another disaster occured: three of the monks held up

three horses belonging to the chief of Cone for reasons that remain

unexplained. The chief of Cone retaliated by burning down the monastery.

There is little information concerning the monastery’s history besides the

fact that it was connected to A skyid sKyang tshang Monastery (No.194) in

mDzod dge, and for this reason a monk of sKyang tshang called Dri med ’od

zer undertook the reconstruction of the monastery in 1993.

5. Current number of monks

At present there are thirty-two and novices monks living in the monastery.

As head of the monastery, Dri med ’od zer visits the site every year to

inspect the reconstruction work and perform rituals.

7. Educational exchange

sKyang tshang Monastery of which it is a branch.

12. Local community

The local lay community of the monastery consists of six villages: mGo rje,

sGang leb, Kun gtsang, Phu ba, mGo rtse and bSe shang. There are forty

families in mGo rje, thirty-four in sGang leb, eleven in Kun gtsang, twenty

in mGo rtse, and about twenty in bSe tshang.

13. Local festivals

There are three la btsas on Mount Ha mtsho the rgyab ri or mountain behind

the monastery: two la btsas at the top belonging to two of the villages,

Khro bo and sGang leb, and a common la btsas at the foot of the mountain

propitiated by the entire local lay community. All three la btsas are

renewed on the same dates: 13th day of the 1st month and the 13th day of the

4th month.

14. Occupation of the local people

Farming.

Sources:

(1) Interviews

In autumn of 1996 with: gYung drung ’gyur med (b.1935) and a monk of the

monastery.

(2) Texts

BHMT

DBSJ

KBTL

KNGL

KTSD

TLPY

ZNYZ

(95) Shing skam Monastery

1. Name

The monastery was originally named Khis ri after an old village, but later

it came to be known as Shing skam Monastery, the name of the village where

it was located. The name is only known by its pronunciation and thus its

exact meaning remains obscure. Shing skam in Tibetan, if spelt the way it is

pronounced, literally means “dead tree”; this interpretation corresponds to

one legend according to which the monastery was built on a site where many

trees died. The monastery is also known as Kha ba lung, since it is situated

in Kha ba lung.

The local Bonpo community simply calls it Kha ba lung, but it should not be

confused with the Buddhist monastery of the same name in the vicinity. To

distinguish them, the Buddhist monastery, which is located above the

village, is referred to as Kha ba lung dgon pa gong ma (upper Kha ba lung

Monastery) and the Bonpo monastery, which is located at the bottom of the

village, as Kha ba lung dgon pa ’gab ma (lower Kha ba lung Monastery) (’gab ma has the same meaning as zhol

ma in Amdo dialect). Some people also refer to the monastery as Shel

sgo dgon pa because it was the first monastery in the valley to have its

windows fitted with glass panes.

2. Location

Shing skam Monastery was situated near the Kha ba village of Kha ba district

(xiang), located 34 km east of county town, the seat

The bo County (latitude: 33°58’78”N, longitude: 103°29’66”E).

3. History

The monastery seems to have been founded in 1466 (DBSJ,

p.100; TLPY, pp.65-66). The original monastery was

located on a slope in En ’dzi valley near a Buddhist monastery. It was later

moved by Tso ke don grub, the village chief, to its present site near the

village because its original location was too remote and made it an easy

target for thieves. The monastery was destroyed in 1958 and so far has not

been rebuilt nor has the reincarnation of its trulku been found. At present,

the local Bonpo community goes to other Bonpo monasteries in the area.

The monastery’s lineage of masters ran for at least four generations, since

the names of four of the masters are mentioned: Nyi ma, A gsas, Blo bzang

and rDo rje (DBSJ, p.100; TLPY,

pp.65-66).

12. Local community

There are more than fifty Bonpo families in Kha ba village which formerly

constituted the monastery’s lay community.

14. Occupation of the local people

Farming

Sources:

(1) Interviews

Interview with ’Od zer (b.1936), a monk at the Buddhist monastery. I

could not find anyone among the local Bonpo community who knew more about

the destroyed monastery.

(96) bSam ’grub Monastery

1. Name

gYung drung bsam ’grub dgon

2. Location

The monastery is situated about 55 km from the county town of The bo, in the

center of Kha ba Township, at the confluence of Nya len black river and Myi

chen river which flows southwards to The bo valley.

3. History

Three lamas, Shes rab dbang phyug, rGyal mtshan and Nya le bla ma, from

three different hermitages, came together and founded bSam ’grub Monastery

in ca. 1395. It is not clear how and when this occurred but the monastery is

affiliated to A skyid sKyang tshang Monastery (No.194) in mDzod dge. Until

the nineteen-fifties the monastery comprised an assembly hall, thirty-three

cells, and housed seventy-seven monks. The monastery had a series of masters

as follows:

rGyal ba, from Myi che ba village, he was also the lama of another
Bonpo monastery called Shes rab Monastery.

Chos ’byor rgyal ba

bSam gtan rgyal ba

Shes rab dngos grub

Nya len Bla ma

rGyal mtshan of Myi che ba village

Nam mkha’ rgyal mtshan

Tshul khrims rgyal mtshan from Nyin srib village at sTeng ka in The
bo, travelled to Central Tibet to receive teachings and then returned to
secular life in Kong po

A monk of the Myi che ba village, name is unknown.

Rin chen nor bu of Myi che ba village

Ye shes tshul khrims of Mi rgod kha village

bsTan ’dzin dbang rgyal of Myi che ba village; he travelled twice to
Central Tibet to study and receive teachings, and became a renowned
teacher when he returned to the monastery.

sKal bzang ’jam dpal of Myi che ba village; according to legend, he
went to Lhasa, India and Hongkong to study, and was renowned as a
sculptor.

dNgos grub tshogs pa of Nya len pa village, was a renowned teacher
and artist (he executed the murals in the previous assemly hall). He died
in 1958.

bsTan ’dzin rgyal mtshan, the present master of the monastery. He is
currently rebuilding the monastery. Permission to rebuild the monastery
was obtained in 1981 and work began in 1982. An assembly hall and
forty-one cells have been rebuilt.

7. Educational exchange

Since the monastery is a branch monastery of A skyid sKyang tshang

Monastery, Dri med ’od zer, a reincarnation from A skyid sKyang tshang,

regularly visits the monastery to inspect the work and to give teachings.

However, the monks are currently busy with the reconstruction rather than

studying.

8 / 9. Rituals

- The smon lam festival from the 6th to the 16th day of

the 1st month, and the dbyar gnas retreat from 15th to

21st of the 6th month. An annual ’cham dance is

performed on the 8th and 9th days of the 1st month during the smon lam festival.

10. Books held in the monastery

The monastery possesses complete copies of the Bonpo bKa’ ’gyur and bKa’

rten.

11. Income and expenses

Economic circumstances of the monastery depends on offerings made by

disciples. The government has given ten thousand Chinese Yuan for the

reconstruction of the monastery. Account for offerings has never been

done.

12. Local community

The local community of the monastery consists of three large villages, Nya

len, Nyin ga’i kha and Myi che pa, altogether seventy-three families.

13. Local festivals

On the summit of the mountain behind the monastery are three la btsas, all three named after gSas mkhar lha ri snying po and

propitiated twice a year, on the 11th day of the 4th month and the 11th day

of the 11th month.

14. Occupation of the local people

Agriculture

Sources:

(1) Interviews

Interviews in autumn of 1996 with: Pad kho (b.1926), who spent several

years as a monk in the monastery, was born in Nya-len village; bSod nams

(b.1937) was born in Myi che ba village.

(2) Texts

BHMT

DBSJ

KBTL

KNGL

KTSD

TLPY

(97) gTer ri Monastery

1. Name

The monastery was called gTer ri, the “hill of hidden treasures”, because a

cymbal (sbub chol) was discovered at the site on which

it was built.

2. Location

The monastery is located near Tshong ’dus village, on the east bank of En

’dzi river in En ’dzi valley of Kha ba district (xiang)

in The bo County, about 50 km from the seat of the county (latitude:

34°06’55”N, longitude: 103°25’61”E).

3. History

The monastery appears to have been founded in 1524 by Blo bzang don grub, a

reputable lay person (DBSJ, p.100; TLPY, p.66). According to legend, shortly after its foundation the

monastery fell into decline. Two lamas from gSer gzhong Monastery came to

look after it, as it was a branch monastery of gSer gzhong. The complex

comprised one assembly hall, one temple and living quarters housing more

than twenty monks (DBSJ, p.100; TLPY, p.66). The monastery was destroyed during the Cultural

Revolution. It has not been rebuilt and the Bonpo people living in the area

go to the local rNying ma pa monastery for their religious affairs.

8 / 9. Rituals

The smon lam prayer ceremony at the beginning of the

1st month was performed in conjunction with gSer gzhong Monastery. There was

the ’cham dance on the 11th day of the 11th month.

12. Local community

The local lay community of the monastery consists of six villages: lTag ga

kha, Nyi ri kha, Be ri kha, ’Og sa kha, Tshong ’du and gNyan bza’ (more than

thirty families in total).

13. Local festivals

The local people celebrate the renewal of the la btsas

dedicated to the local deity of Mount Sa dkar on the 1st day of the 4th

month. The la btsas is situated at the top of the

mountain behind the monastery.

14. Occupation of the local people

Farming

Sources

(1) Interviews:

Interviews with: lH ba, born in 1932; A skal, a monk from Ze kha

Monastery, born in 1932.

(2) Texts

BHMT

DBSJ

KBTL

KNGL

KTSD

TLPY

ZNYZ

(98) rTsa ring (also rTsa ri, Tsa ri) Monastery

1. Name

The formal name of the monastery is rGyal myi gYung drung dmu ri.

2. Location

The monastery is situated near Zur lung kha village in Nyin ngo district

(xiang) of The bo County, 56 km east of the

county-town, the seat the county (latitude: 34°05’64”N, longitude:

103°34’58”E).

12. Local community

The local lay community consists of ten villages:

Lung yul kha with eleven families (KTSD, p.47
and KBTL, p.39: Lung g-ye kha).

gTer yul kha with thirty-five families (KTSD,
p.47: rTing g-ye kha; KBTL, p.47: rTig g-ye kha).

rDzong tsa kha with forty-five families (KTSD,
p.47: dKyil bcugs kha).

Nyin la kha with nine fimilies.

Zur lung kha with seventeen families.

Yar ru kha with twenty-eight families (KTSD,
p.47 and KBTL, p.39: Ya ru kha).

Srib ga kha with eighteen families.

Gad srang kha with seven families (KBTL, p. 39:
Sked srib).

gDong ga kha with twenty-two families.

Khog sde kha with nineteen families (KTSD, p.
47: Khog steng kha).

13. Local festivals

Mount dMu ri, which is the mountain behind (rgyab ri)

the monastery, is the site for celebration of the renewal of the la btsas. The propitiation takes place on the 15th day

of the 4th month.

14. Occupation of the local people

Mostly agriculture.

bSang chu County

(99) rTse zhig Monastery

1. Name

rTse zhig Monastery or gYung drung bon bstan ’phel rgyas gling is also

called rTse dbus Monastery. rTse zhig belongs to the group of nine or

eighteen great Bonpo tribes in Amdo known as Zhig (zhig chen

dgu dang yang na bco brgyad).

2. Location

rTse zhig is the only Bonpo monastery in bSang chu (it also known as Xia he

in Chinese) County of Kan lho (Gan nan) Tibetan Autonomous Prefecture, and

is situated in rTa khra’i gzhung, 30 km north of the county town where Bla

brang Monastery is located.

3. History

The monastery was founded by sGom chen gYyung drung rgyal mtshan, he is also

called sTong nyid bya ’phur. His principal teacher was Zhu sgom ’phrul zhig

chen po (KTGN p.8), a son of Zhu skye se chen po. The

teaching lineage may be traced back to Zhu yas legs po, a famous disciple of

gShen chen Klu dga’. Sras lha rje skyid po was a disciple of Zhu yas legs po

and the teacher of Zhu skye se chen po; dGongs mdzod ri khrod chen po,

another disciple of Zhu skye se chen po, was a contemporary of Zhu sgom

’phrul zhig chen po. dGongs mdzod ri khrod chen po was born in the the

Earth-Tiger year of the first Rab byung (1038). Since dGongs mdzod ri khrod

chen po and Zhu sgom ’phrul zhig chen po were both contemporaries of sTong

nyid bya ’phur who founded the monastery (TZLD p.4, KTGN p.8), we may assume that the monastery was built at

least nine hundred years ago. From the time of sTong nyis bya ’phur, the

monastery was run by a continuous succession of abbots for about five

hundred years until the 10th Rab byung (1567-1626) after which the monastery

split into two branches: one headed by dGar ba Bla ma gYung drung rgyal

mtshan regarded as a reincarnation of sTong nyid bya ’phur, and the other by

rTse zhig A lags Shes rab. Even the ritual objects (mchod

chas) of the monastery were divided among the two Bla brang. In

addition to the rTse zhig Chos rje, there were three Bla brang which came to

be known as Nang chen gsum, the “three residences of the Bla mas”. dGar ba

Bla ma gYung drung rgyal mtshan went to study at sMan ri Monastery (No.1).

He returned to rTse zhig Monastery where he taught for many years and became

famed as a teacher throughout the whole of Amdo. Unfortunately, his

reincarnation passed away in childhood. The next incarnation was found in a

child born in sTong chung, Ba yan, northern Amdo (Hua long county in

Qinghai). He does not seem to have lived at rTse zhig but to have remained

in the Ba yan area where he greatly contributed to the spread of Bon and was

locally known as sTong chung Zhabs drung (TZLD

p.6).

The following incarnation was Zhabs drung bSod nams g-yung drung dbang rgyal

(1894-1949) who was very active on both the religious and political scenes

in Amdo in the early 20th century (cf. To shes Temple, No.118). His

reincarnation is sKal bzang bstan ’dzin rgya mtsho (also known as A mgon bla

ma or A lags Pad ma) who was born in the Iron-Tiger year of the 16th Rab

byung (1950) into the mGon rgya family of A mgon tribe in Amdo, and who is

the present rTse dbus tshang (TZLD p.5). A lags Shes

rab, a contemporary of dGar ba bla ma gYung drung rgyal mtshan founded a

separate Bla brang and visited almost all the Bonpo monasteries in Amdo. In

addition to the Bla brang, he built a three-storey Lha khang at Khyung mo

Monastery (No.123). Rab ’byams pa Shes rab rnam rgyal, A lags Shes rab’s

nephew, was sent as a child to sMan ri Monastery to study under Rin chen

lhun grub and Grub thob Nam mkha’ lhun grub, and after several years he

obtained the Rab ’byams pa degree. Unwilling to return to Amdo, he remained

there for most of his life. His uncle, disappointed, concealed the rTen gsum

(three types of sacred objects, viz. images, books and stupas) inside some

statues. Later however A khu rGyal ba, a disciple of A lags Shes rab from

sTong che in Khri ka, went to sMan ri Monastery to beg Shes rab rnam rgyal

to return and take his uncle’e place. He accepted and before leaving dPal

ldan ye shes, the sixth Panchen Bla ma, gave him a gold seal and an official

letter giving him authority over all the Bonpo monasteries and communities

in Amdo (KTGN p.9, TZLD p.9).

According to TGLR, he was the seventeenth abbot of the

monastery in the 12th Rab byung. (1687-1746). His reincarnation died in

childhood. The following incarnation was Nam mkha’ g-yung drung, an

extremely learned Bla ma. Like his predecessors he was invested with

authority over all the Bonpo monasteries in Amdo. He died at the age of

eighty. Nam mkha’ g-yung drung’s reincarnation also died in childhood. The

following incarnation was rTse zhig Khri chen Theg mchog ye shes. He studied

under rTse zhig gYung drung bstan rgyas, Ches rje rGyal ba tshul khrims,

sBra ser Nam mkha’ dbang phyug and rNga ba’i rTogs ldan Tshul khrims ye shes

and specialized in the paractice of sMra seng dkar po. He looked after the

Bonpo monasteries mainly around Khri ka, Reb gong and rTse zhig, and

repaired the Tshogs chen ’du khang and the thirteen Lha khang of Khyung mo

Monastery. Theg mchog ye shes’s reincarnation was Khri ba Kun bzang rgyal

mtshan. Like his predecessors, he too was responsible for all Bonpo

monasteries in Amdo. He died in the thirty-first year of the 16th Rab byung

(1957). The following incarnation was a nephew of rTse zhig Bla ma Drung ram

pa Shes rab rnam rgyal. He was very bright and studied many years at Bla

brang Monastery, but died young. rTse zhig ’Gyur med kun bzang rgya mtsho,

the following incarnation was a nephew and disciple of the Drung ram pa.

Both he and his uncle counted several remarkable students among their

disciples, such as So nag Grub chen thog ’dzin (see So nag gsas khang), Bon

brgya sPal mkhar rgyal ba (see Mag gsar Temple, No.102) and mKhar nag grub

chen of Khyung mo Monastery (KTGN p.11-12, TZLD p.11-12).

The next incarnation was rTse zhig gYung drung bstan rgyas who died at the

age of seventy. He had several renowned followers including Bon brgya Rang

shar rig grol and Khri chen Theg mchog ye shes. The next reincarnation was

discovered in a child from Kho nag but he disappeared shortly after and as a

result people believe that he was not the true reincarnation. The Bla ma’s

third residence (Nang chen gsum pa) was built by the rTse zhig Chos rje Rin

po che, rGyal ba Tshul khrims bstan pa’i rgyal mtshan, who was born in

Wood-Hare Year of the 13th Rab byung (1795). He was a nephew and pupil of

rTse zhig Nam mkha’ g-yung drung, and became in turn the master of dGar ba

bla ma gYung drung bstan ’dzin. He was an assiduous practitioner all his

life, and is supposed to have meditated in more than five hundred remote and

wild places (gnyan sa), and wrote many works including

commentaries on gSang gcod yid bzhin nor bu’i chu ’grim

dmigs skor, ’Grel ba mkha’ ’gro’i zhal lung,

Srung ma’i sgrub thabs, gYang sgrub

’phrin bcol, Nyams mgur, Zhal

gdams, Blo sbyong, etc. He developed close ties

with ’Jigs med skal bzang rgya mtsho, a rNying ma pa from sDe dge with whom

he exchanged teachings and thus also became popular among the rNying ma pa

community. Chin wang Chos rgyal bSod nams dar rgyas, seems to be a

contemporary chief of Mongolian tribes, gave him the title of Chos rje and

appointed him his official spiritual preceptor. Both Bon brgya Rang shar rig

grol and sBra ser Nam mkha’ dbang phyug, two important figures of that

period were his disciples. He died in the Wood-Dog Year of the 15th Rab

byung (1874). There are three reincarnation lineages of Chos rje Rinpoche

representing his body, speech and mind. The first body incarnation was Chos

rje Tshul khrims ’od zer, born in the Wood-Pig Year of the 15 th Rab byung

(1875). He studied under Khri ba Theg mchog ye shes and Pan ti ta Kun bzang

rgyal mtshan, and practised mainly gSang gcod yid bzhin nor

bu. He died in the Wood-Pig Year of the 16th Rab byung (1935). The

reincarnation of Chos rje Tshul khrims ’od zer was Chos rje Tshul khrims

lhun ’grub (also known as Shes rab g-yung drung bstan pa’i sgron me), the

third son of Zhabs drung bSod nams g-yung drung dbang rgyal. He was born in

the Earth-Tigre Year of the 16th Rab byung (1938). Following his father’s

wishes, he studied under sKyang sprul Lung rtogs skal bzang rgya mtsho but

unfortunately he died in the Earth-Dog Year of the 16th Rab byung (1958) at

the age of twenty. The reincarnation of gYung drung lhun grub is Shes rab

bstan pa’i zla ba, born in the Iron-Dog Year of the 16th Rab byung (1970) to

the rTse dbus bla ma family. His father, sNgags bon Shes rab blo gros, was

the eldest son of rTse dbus A lags and Kun bzang ’tsho. He took his monk’s

vows from rGya ’obs Rinpoche of sNang zhig Monastery and entered rTse zhig

Monastery in 1983. He was recognized as the incarnation of rTse zhig chos

rje gYung drung lhun grub by rGya ’obs Rinpoche, Bon blon Nam mkha’ bstan

’dzin and, more especially, by Bon brgya dGe legs lhun grub rgya mtsho, and

thus became the fourth rTse zhig chos rje and present head bla ma of rTse zhig Monastery. Chos rje Rinpoche’s first speech

incarnation was Chos rje bsTan pa ’od zer or Ba lung chos rje who was born

into the Ba lung family of the Mar nang khag gsum (“three tribes of Mar

nang”), he spent all his life practising rDzogs chen and gCod in caves. The

next incarnation was born at To shes in Ba yan (no further information

available). Chos rje Rinpoche’s first mind incarnation was Bon brgya gYung

drung phun tshogs mkhas grub ’jigs med, a disciple and nephew of Bon brgya

Rang shar rig grol. He also studied under Kun bzang rgyal mtshan (sTong

che), rGya ’obs bstan pa rab rgyas, rTogs ldan Tshul khrims bstan pa’i rgyal

mtshan as well as other masters of different religious traditions, and

became learned in all disciplines and aspects of Tibetan culture. He gave

many dbang and lung at rTse zhig,

sTong che and Reb gong, and was especially revered by the Reb gong bon mang

(tantric practitioners of Reb gong) as their main teacher. He restored Bon

brgya Monastery (No.100). He had eight monks and about a hundred sNgags pa

as his main pupils including Bon brgya Nam mkha’ rgyal mtshan, rTogs ldan

dKon mchog sprul sku, sTong chung zhabs drung, sBra ser sprul sku, sTong

nyams snang gsal lhun grub, ’Bum pa. Rig ’dzin kun bzang klong grol. He died

at the age of sixty. The next and present mind reincarnation is Bon brgya

dGe legs lhun grub rgya mtsho, born to the Khyung family. In his childhood

he studied under Bon brgya Nam mkha’ rgyal mtshan as well as sKyang sprul

Lung rtogs skal bzang rgya mtsho and received many initiations and

transmissions (dbang). He rebuilt Bon brgya Monastery.

Like the previous bla mas of rTse zhig, in addition to Bon brgya Monastery,

his main seat and residence, he is also responsible for Khyung mo, rTse

zhig, Dung dkar monasteries, the Reb gong Bon mang, Khri ka and Ser brgya,

as well as all the Bonpo lay communities of the area. In the

nineteen-eighties he undertook the reconstruction of Khyung mo Monastery and

its Bla brang prior to the enthronement of the Khyung mo sTobs ldan dbang

phyug, the main reincarnation of Khyung mo Monastery. In Bon brgya

Monastery, he rebuilt the ’du khang, lha khang, bla

brang, and some of the reliquary mchod rten. He

acquired three copies of the Bonpo bka’ ’gyur and more

than one thousand volumes of various Tibetan works. He is one of the most

learnt Bonpo scholars in present Tibet.

5. Current number of monks

One reincarnate bla ma and fifty-six monks lived in the

monastery in the first half of the twentieth century (TGLR p.6). At present there are more than thirty-monks.

6. Current education

The present educational system is as before: the monks are divided into

groups according to their level and study under one teacher, in addition to

performing regular rituals. For obvious reasons (see above), rTse zhig chos

rje is the main teacher. rGya ’obs Rinpoche and Bon brgya Rinpoche are

revered as the spiritual masters by all the monks.

7. Educational exchange

Occasionally the monastery invites teachers from sNang zhig Monastery

(No.180). Traditionally, the Bonpo communities in rGan gya, Reb gong, Khri

ka and Ba yan followed the masters of the rTse zhig lineage who have always

been active throughout the area. Consequently Bon brgya dGe legs lhun grub

rgya mtsho, undoubtedly the most erudite Bonpo scholar of the rTse zhig

lineage, and probably in the whole of Amdo, is the main teacher and

spiritual master of the region.

8 / 9. Rituals

The smon lam in 1st month together with the

anniversary of mNyam med Shes rab rgyal mtshan during which the thousand

epithets of the Buddha are recited, Phyag mchod tshogs bsags, and the ritual

of mKha’ ’gro gsang gcod yid bzhin nor bu; rGyal ba rgya mtsho, Du tri su and

dbyar gnas in summer; rNam par rgyal

ba’i stong mchod in autumn; dBal gsas bsnyen sgrub

with las mtha’ srung bzlog and gar ’cham in

winter. There are rituals of Kun rig, Kun dbyangs, sMan bla, Dus ’khor, rNam

’joms, Bla ma rtsa sgrub and Dug lnga rang grol.

Other rituals include the gso sbyong performed on the

1st, 8th, 10th, 15th of each month and dgu gtor on the

29th day of the last month of the year. Since the monastery was mainly a sgrub sde (tantric group) for many generations, it has

inherited a rich tradition of rituals and there are about one hundred and

fifty ritual days in the year.

10. Books held in the monastery

The monastery possesses a copy of the Bon po bka’ ’gyur, Dri med gzi

brjid as well as Khams chen

and more than two hundred volumes in total.

13. Local festivals

The mountain behind the monastery is called lHa btsun dkar po or rNga’i kha,

and is propitiated on the 11th day of the 4th month. There are two la btsas near the monastery. The two la

btsas represent rGan gya’i A myes dga’ bo and bKra shis dbang chen

dgra ’dul. The former is propitiated on the 9th day of the 5th month, and

the latter on the 4th day of the same month. There are two rlung rta which are dMar yag rlung rta and Seng ge rlung rta, the

former is propitiated on the 7th day of the 8th month and the latter on the

15th day of the 6th month. The main difference between a la

btsas and a rlung rta is that the top of the

life-pole of a rlung rta is adorned with a flag of

rGyal mtshan rtse mo, whereas that of a la btsas is

adorned with feathers, otherwise the bsang offering and

invocation of the deities are basically identical in both instances. Nearby

the monastery, there is a sacred mountain called Brag dkar bya rgod. There

were three texts concerning Brag dkar bya rgod: the long version by sKyang

’phags, the intermediate version by rGyal ba blo gros, and the short version

by rGyal dbang (NBBK p.122). According to legend, there

are self-originated images of rDzogs sku mkha’ ’gying dkar po at the top of

the mountain. Twenty Maha Pantita are supposed to have meditated in twenty

sacred meditation caves scattered all over the mountain. Li shu stag ring is

supposed to have concealed treasures in the white rock, Gyim tsha rma chung

in the blue rock to the North, Legs tang rmang po in the red rock to the

West, Dran pa nam mkha’ in the green rock, and there is a guardian deity for

every treasure. There is the meditation cave of sKyang bza’ yig rtsis ma,

and the caves of sKyang ’phags and gTso ’phags. The mountain’s numerous holy

sites are believed to be especially beneficial against gnyan type diseases. The mountain is also considered a favourable

place to practise the four gcod rgyud, especially the

mKha’ ’gro gsang gcod. Surrounding the mountain is

an outer circumambulatory path (phyi skor) and an inner

circumambulatory path (nang skor) and it is deemed

especially auspicious to circumambulate the moutain three times, in the

Horse, Sheep, Bird and Monkey years. Hor btsun bsTan ’dzin blo gros rgya

mtsho, the author of NBBK, the dkar

chag of the mountain, meditated on the mountain for fifteen years

during which he says he was very happy. He had planned to write the dkar chag for a long time and finally composed it in

1964 at the request of sKal bzang ye shes, bSod nams rgyal mtshan and Blo

bzang rgya mtsho.

14. Occupation of the local people

Nomads who breed mainly yaks and sheep for a livelihood, and horses for

transportation.

Sources

(1) Interviews

(1) Interviews in autumn of 1996 with: Shes rab bstan pa’i zla ba

(b.1970), the fourth reincarnation of rTse dbus chos rje of the

monastery.

(2) Texts

TZLD

NBBK

KTGN

TGLR

Reb gong

Introduction

Reb gong represents a fairly large agricultural area: sheltered by the surrounding

mountains, it enjoys a climate favourable to cultivation. The geography of the

region however makes travel conditions difficult and the villages, which, for the

most part, are scattered in the hills, are not easily accessible. The religious

community of the area is composed of three distinct groups: Bonpo, rNying ma pa

and dGe lugs pa. The Bonpo community consists of Bon brgya Monastery, fifteen

village temples known as gsas khang and their adherents.

Since the Reb gong bon mang and Bon brgya Monastery share the same history, there

is no need to repeat it here. Unfortunately, there is little information regarding

the history of the fifteen gsas khang, probably owing to the

spread and increasing influence of the monastic system. As a result Bon brgya

Monastery has been the focus of attention, whereas the gsas

khang, whose importance has decreased in recent centuries, and which now

merely function as a gathering place for practitioners, have not been the subject

of any kind of written record. The gsas khang of Reb gong are

divided into four groups:

1. Yar nang bon mang comprising:

Bon brgya gSang sngags dar rgyas gling (Bon brgya village)

Mag sar g-yung drung bstan dar gling (Mag sar village)

Practitioners of these two gsas khang are descendents of

Khyung po bsTan pa dar rgyas, a famous practitioner in local history.

Traditionally, the two villages do not participate in the spring ritual (dpyid cho) and the autumn ritual (ston

cho) of the Reb gong bon mang. The last Bon brgya Tulku attempted to

enroll them but was not very successful. Yar nang bon mang used to include a third

gsas khang for the gDung nges village known as the gDung

nges grub pa kun ’dul gling, in mDo ba village in the lower reaches of Bon brgya

valley, and the three gsas khang were collectively known as

Yar nang bon sde khag gsum. However, since most of the gDung nges families

converted to Buddhism (at present only five Bonpo practitioners and eight Bonpo

families remain in the village) the gsas khang was not

rebuilt.

2. sTod phyogs bon mang in the east of Reb gong comprising:

Theg chen bon ’khor lhun grub gling (rGya mtsho dpal or A rga steng
village)

gSang sngags rig ’dzin dar rgyas gling (Gad pa skya bo village)

Theg chen smin grol rgya mtsho gling (gDong mgo village)

These three gsas khang were the seats of Grub chen ’Khor los

bsgyur ba’i rgyal po, one among the first masters who came to Reb gong in order to

spread the Bon religion, and the practitioners are considered to be his spiritual

descendents.

rGyal bstan ye shes rgya mtsho gling (Ngo mo village)

Rig ’dzin thugs rje byang chub gling (Gyang ru village)

These two gsas khang were the seats of Grub chen Ye shes

mtsho rgyal, another among the first masters who came to Reb gong to spread the

Bon religion, and the practitioners are his spiritual descendents. It is said that

in the thirteenth century Gyang ru Rig ’dzin thugs rje suppressed the evil spirit

of a deceased monk in Ra rgya Monastery so the monks could continue living there.

Morever, he is said to have been the rus dpon (family priest)

of gTsang Pan ti ta, the head master of gTsang Monastery in Amdo and was greatly

revered by the community.

3. sMad phyogs bon mang comprising the five following gsas
khang in the northeast of Reb gong:

mDo sngags phun tshogs dar rgyas gling (Gling rgya village)

Kun ’dus g-yung drung ’gyur med gling (Zho ’ong nyin tha village)

sGrub pa’i rgyal mtshan mi ’gyur gling (Dar grong village)

Khyung dkar rig ’dzin smin grol gling (Khyung bo thang village)

gSang sngags bdud ’dul lhun grub gling (sDong skam village)

rTogs ldan Kun bzang klong grol and his son sNang gsal lhun grub were born there

in the fifteenth century, and as spiritual descendents of the famous practitioner

Grub chen Khyung dkar tshang ba they greatly contributed to the spread of Bon in

the region.

4. sNyan bzang bon mang comprising the three gsas khang
in the north of Reb gong:

gSang chen smin grol dpal ldan gling (Hor nag village)

Rig ’dzin kun ’dus rnam rgyal gling (sTong che village)

Since sTong che village and sTong che village of Khri ka share the same origin,

the Bonpos of the former are disciples of Khyung mo sTobs ldan dbang phyung, the

head master of Khyung mo Monastery in sTong che in Khri ka who has a throne in the

gsas khang of sTong che in Reb gong.

Khyung dkar bstan pa rgya mtsho gling (Khyung bo la ga village)

This last gsas khang is very old although its date and

founder remain unknown.

All the above-mentioned gsas khang are referred collectively

to as the Reb gong bon mang’s one thousand and nine hundred holders of the Phur pa

(Reb gong bon mang phur thogs stong dang dgu brgya). Bon brgya Trulku dGe legs

lhun grub rgya mtsho is the master of all the Reb gong bon mang. Stod phyogs and

sMad phyogs are the Reb gong bon mang’s two largest groups. The two gsas khang of the Yar nang bon mang group function

independently, not only from the rest of the Reb gong bon mang, but also from one

another, and do not participate in any of the other group’s collective activities.

sNyan bzang bon mang joins sMad phyogs bon mang for major religious activities.

Thus for the main ceremonies, the four groups of Reb gong merge into two groups

under the leadership of sTod phyogs bon mang and sMad phyogs bon mang.

The rituals celebrated by the Reb gong bon mang may be divided into four

categories:

Two major annual rituals celebrated collectively by the entire Reb gong bon
mang with the exception of Yar nang bon mang: the spring ritual (5th to 8th day
of the 1st month) and the autumn ritual (8th to 10th day of the 10th month).

The preparations take one day so the practitioners gather on the day before, and

those (especially the elderly) living in the remoter villages usually arrive a day

before that and spend the night with families near the gsas

khang where the ritual is to take place. The main practice is that of the

dBal gsas cycle, as well as a short version of the ’Bum pa and sTag la ritual

cycles. Each of the gsas khang hosts the rituals on a

rotational basis. The gsas khang of Reb gong bon mang are

conceived of and function as a whole, rather than as separate institutions, and

share a common hierarchical system: two dge bskos,

disciplinarian appointed for one year, one dbu mdzad,

incantation master appointed for three years; one khri pa,

leader and one gnyer pa, a treasurer appointed for one year;

and one g-yung drung slob dpon, an officiator who is replaced

every three years. One of the dge bskos must belong to the

sTod phyogs bon mang, and the other from sMad phyogs bon mang, these two groups

being the largest of the Reb gong bon mang’s four groups. In addition, there is

one dbu mdzad who leads the chanting during ceremonies. The

khri pa is the head of the whole Bon mang, and is also

responsible for organizing the spring ritual while the gnyer

pa is responsible for organizing the autumn ritual. During the rituals the

throne of the khri pa is placed at the same level as that of

Bon brgya Trulku. Even in his absence, the khri pa is

honoured by the presence of his throne. The g-yung drung slob

dpon is responsible for every ritual.

The next major ceremony is the ritual dedicated to the Yi
dam Kun ’dus which takes place from the 10th to the 13th day of the 5th
month. The gsas khang host the ritual in turn.
Participants must be over twenty-nine years old. The dbu
mdzad for this ritual is selected for three years. The g-yung drung slob dpon and khri pa are the same
as for the above-mentioned rituals. A separate gnyer pa is
also appointed since the organiztion of the ritual requires a considerable
amount of time and effort.

The third category comprises the mKha’ ’gro gsang gcod
and Zhi khro. The former is held from the 1st to the 4th
day of the 4th month, and the latter from the 1st to the 4th day of the 5th
month. The two rituals are performed by both the sTod phyogs bon mang and the
sMad phyogs bon mang separately (see below). Other rituals performed by the
groups separately include rituals dedicated to Tshe dbang, Kun bzang, dBal gsas
and ’Bum pa (25th - 30th day of the 11th month), performed by the sTod phyogs
bon mang, and rituals dedicated to Kun bzang, Tshe dbang and dBal gsas (17th -
20th day of the 10th month), performed by the sMad phyogs bon mang.

The three-year dbu mdzad cycle dedicated to Yi dam kun ’dus ritual must be led by the dbu mdzad of one of the two ritual groups of Reb gong Bon mang to
which he belongs, and the other group ought to find another one to be the dbu mdzad for themeselves. They also ought to find two new
gnyer pa for the two groups. Both groups do not have a
leader (khri pa) nor a ritual master (g-yung drung slob dpon) for the rituals they perform.

These rituals do not require the presence of the khri
pa and g-yung drung slob dpon, but the khri pa of Reb gong bon mang must be honoured by his
throne, and two experienced practitioners are selected to occupy the first two
seats of the front row and to take on the role of the g-yung
drung slob dpon.

The fourth category of ritual includes those performed by the gsas khang individually. All the gsas
khang perform a ritual on the 10th of each month, in addition to other
rituals on different dates that are listed in the descriptions of the gsas khang below.

The position of each practitioner in the collective rituals of the Reb gong bon

mang is very important. I will describe here the order I observed when I attended

the spring ritual in 1998 at the gsas khang of Hor nag la ga

village.

The two front rows and their tables are always very attractive during rituals. The

two bang kha occupy the first two seats at the head of the

front row; bang kha is supposed to be a Zhang zhung word for

master of the sphere (Tib. dkyil ’khor gyi bdag po). One of

them must be the sgrub dpon, the ritual’s consultant or

advisor. Prior to the nineteen-fifties, the two bang kha had

to guard the gtor ma representing the tutelary deities (yi dam) and protective deities (bon

skyong) placed on the table between the thrones of Bon brgya Trulku and

the khi pa day and night, but at present their presence is

required only during the day. The two bang kha must be

experienced tantric practitioners, and are therefore usually elderly personages

respected by the whole community. The dbu mdzad and g-yung drung slob dpon sit in the center of the two front

rows. The dbu mdzad’s seat is higher than the others but

lower than the thrones of the Trulku and the khri pa. The

seats between the two bang kha at the head of the row and the

dbu mdzad and g-yung drung slob dpon

in the middle are reserved for the elder practitioners, usually former officials

of the Reb gong bon mang with a reputation as experienced and powerful tantric

practitioners. The seats between the g-yung drung slob dpon

and dbu mdzad in the center and the musicians at the end of

the row are occupied by those who chant best. The rows behind are occupied by the

other practitioners. New practitioners attend the ceremony from the back

seats.

The ritual is followed by the sde ’bod, invitation of the

village, during which the villagers invite the practitioners to their homes to

perform rituals for their families. These include purification rituals for the

past year and the calling of fortune and happiness for the coming year. The family

welcomes the practitioners by blowing trumpets and Chinese bamboo flutes, and by

firing firecrackers. The practitioners, led by the dbu mdzad,

perform the rituals inside each house. Each visit lasts around ten or fifteen

minutes. The family offers the officiants a single fruit, usually an apple, as a

symbolic offering. Since the villagers wait several years for this occasion, the

practitioners must perform the sde bod regardless of the time

it takes (sometimes the visits are not completed until well after dark).

Since Bon brgya Trulku is the head of both Bon brgya Monastery -- which is the

only Bonpo monastery in Reb gong -- and the Reb gong bon mang, the influence of

the monastic system in the area is growing stronger.

(100) Bon brgya Monastery

1. Name

The formal name of the monastery is Bon brgya sMan ri bshad sgrub smin grol

gling.

2. Location

It is located in the upper reaches of Bon brgya valley in Chu khog district

(xiang) of Reb gong, about 30 km southwest of Rong

bo, the capital of rMa lho Prefecture.

3. History

There are no reliable written records concerning the origins of the Bon

religion in the Reb gong area, but according to oral tradition, one of the

“six great universal scholars” (’Dzam gling rgyan drug), Phrom gSer thog lce

’byams, a Bonpo from Phrom, spread Bon in his homeland, at a time

corresponding to the earlier spread of Bon. During Khri srong lde btshan’s

time, Dran pa nam mkha’ lived in Reb gong and built a large monastery at A

ba ngos bzang. During the time of King U dum btsan, because of the

persecution of Bon, the three grub thob, (“perfected

beings”)--all three brothers of the Khyung lineage-- fled from Central Tibet

to Reb gong. They first stopped to rest at Chad lung thang, a short distance

from the present site of Bon brgya Monastery. Later the three brothers

established their residences in three villages in Reb gong –’Khor lo bsgyur

rgyal in sPyi sting village, Ye shes mtsho rgyal in Ngo mo village, and

Khyung dkar tshang ba in Khyung bo village-- and began to propagate Bon in

the region. Their descendents and spiritual heirs are still living in Reb

gong (Bon brgya’i gsung, p.5). Around the same time, a

Bonpo called dByings klong rin chen from sTong che in Khri ka arrived in Reb

gong and married sTag ga’i rGyal mo byams. Their descendents became the Bon

brgya village that established itself in Bon brgya village in the valley of

the same name. Several members of the village founded a hermitage at the

site of the present monastery and formed the first religious community of

Bon brgya Monastery. Other members eventually became nomads. Originally Bon

brgya village comprised only twenty families but at present there are more

than seven hundred families, including the nomad families (Bon brgya’i gsung, p.6) which altogether constitute the local lay

community of the monastery. Although the monastery has a long history and is

renowned for its many remarkable tantric practitioners and monks, its

development as a monastic institution is fairly recent and probably does not

go far back beyond the time of Bon brgya gYung drung phun tshogs who lived

at the beginning of the twentieth century and who built the Don gnyis lhun

grub lha khang with statues of the Three Buddhas of the Three Ages, rNam par

rgyal ba, the Thousand Buddhas and a stupa (mchod rten)

dedicated to rNam par rgyal ba outside. Just as the statues and the stupa

were being completed, Shar rdza bKra shis rgyal mtshan sent a letter to the

monastery along with two hundred types of sacred objects (rten) with which to fill the statues and then visited the monastery

in person. This event created a sensation among the local community and

marked the history of the monastery. Bon brgya gYung drung phun tshogs not

only became a student of Khri rgan ’Jam dbyangs thub bstan rgya mtsho who

was the teacher of the sixth Shang tshang (the religious and political head

of Reb gong at the time) but also became close to the sixth Shang tshang

himself. As a result, Bon brgya Monastery enjoyed a period of prosperity and

development. Later, however, the monastery was damaged twice by the army of

Ma Bufang, the warlord of Qinghai (Ma Bufang tongzhi Qinghai sishi nian). In

1944, sKyang sprul Lung rtogs skal bzang rgya mtsho, a great master of mDzod

dge, remained at the monastery for a year during which he visited many

monasteries and gsas khang temples in the Kokonor area,

giving teachings not only to the monks at the monastery but to all the Bonpo

communities throughout the whole of Reb gong. Most monasteries and gsas khang in the Kokonor area payed hommage to him.

During his visit to Reb gong in 1980, the tenth Panchen Lama proposed to

rebuild Bon brgya Monastery and offered the monastery a statue of Amitabha

together with one thousand and eight hundred Chinese Yuan for its

reconstruction. Official permission was granted by the local government the

following year; the first buildings to be reconstructed were the Don gnyis

lhun grub lha khang and the residence of Bon brgya Trulku. In recent years,

Bon brgya Trulku established a philosophical school (bshad

grwa) and a meditation school (sgrub grwa)

where the lo gsum (three-year retreat) is practised.

The main assembly hall is large and has twelve columns.

4. Hierarchical system

The holder of the “gold throne” (gser khri) is
Bon brgya dGe legs lhun grub rgya mtsho, often called Bon brgya Trulku,
the reincarnation of Bon brgya gYung drung phun tshogs. He is also the
chief teacher (slob dpon) of the monastery.

The abbot (mkhan po), selected for three years.
The present mkhan po is Tshul khrims nam mkha’ bstan
’dzin who is the reincarnation of sKyang sprul Lung rtogs skal bzang rgya
mtsho.

khri pa, the “leader”, also selected for three
years. The present khri pa is Tshul khrims blo
gros.

dge skos, the disciplinarian

two dbu mdzad, the incantation masters

two gnyer pa, the treasurers

two dkor gnyer, the care takers, all of whom are
also replaced every three years.

5. Current number of monks

There are about eighty monks and novices in the monastery and an additional

thirty who come from other monasteries to receive teachings from Bon brgya

Trulku.

6. Current education

Monks attending the philosophical school study the following subjects:

metaphysics such as bsdus grwa, blo

rtags, phar phyin, as well as grammar, poetry,

painting, astrology, medicine, and calligraphy. Those who have successfully

completed the programme may compete for the dge shes

degree. Students at the tantric school are required to complete the three

year practice (lo gsum); several among them have

completed the practice twice or even three times.

8 / 9. Rituals

- 1st month, 3rd - 11th day: the sMon lam chen mo, including a four-day

rituals of the Klong rgyas mandala, the dBal gsas cycle

on the morning of the 7th day, the chanting of the bKa’

skyong gdangs yig in the afternoon of the same day, the cycle of the

Rig ’dzin bon skor on the 10th day; debates are held

in between the rituals.

4th month, 20th - 23th day: the ritual of the rTsa
gsum cho ga bzhi sbrags

5th month, 13th - 16th day: the ritual of the Yi dam
kun ’dus kyi tshogs mchod

13th day of the 6th month to 1st day of the 8th month: the gbyar gnas observation

9th month, 15th - 23th day: the cycle of dBal gsas sgrub chen with
the ’cham performance on the 22nd day, the
monastery’s officials are reelected at end of the ritual if their terms
came to an end.

12th month, 24th - 29th day: the performance of gTor bzlog chen mo
based on the bsTan pa’i lcags ri yi dam stag la’i srung
zlog tshad ldan gyi sgrub pa

Besides the major rituals performed collectively by the Reb gong bon mang,

there are various monthly rituals performed by the monastery separately: the

Klong rgyas mchod pa on the 8th day, the Tshe dbang bod yul

ma on the 10th day, the mDo chog cho ga bcu gnyis on the 15th day,

the Kun rig gnas ’dren rgyas pa on the 25th day, and 8-day for the offering

of the tshogs to the goddess Srid pa rgyal mo during

the summer.

The daily practice: one hour is devoted to prayer (tshogs

’don), two hours to lessons, one hour to debate, one hour to

recitation of texts. The rest of the day the monks study alone. Sunday is

their day off.

10. Books held in the monastery

There are three copies of the Bonpo Kanjur, more than a thousand volumes of

various Bonpo works, one copy of the Buddhist Kanjur and Tenjur, one copy of

Shar tshang sKal ldan rgya mtsho’s complete works, one copy of ’Jam dbyangs

bzhed pa’s works, one copy of Zhabs dkar pa’s works, and one copy of the

Rin chen gter mdzod

In the assembly hall, there are statues of rNam par rgyal ba, sMra seng,

Byams ma, mNyam med Shes rab rgyal mtshan, Bon brgya gYung drung phun

tshogs, and thangka representing Byams ma, Kun rig, Kun dbyings, Dus ’khor,

rGyal ba rgya mtsho, sMan bla, rNam ’joms, dGe spyod, sMon lam mtha’ yas,

gNas brtan, Kun bzang zhi ba, dBal gsas, Grub chen brgyad cu, sTag la, Srid

rgyal, and sTag gzig zhing bkod. In the chapel (mchod

khang) of the Bon brgya residence, there are more than thirty finely

executed thangkha representing mDzad pa bcu gnyis, gNas brtan, Zhi thang, Yi

dam kun ’dus, rJe mNyam med yab sras gsum.

11. Income and expenses

In addition to general offerings made by the lay community, the monastery

posesses one hundred female yak (’bri), as shi med and a truck, and has a total yearly income of

around twenty thousand Yuan. The monastery also has a live-in wood-block

engravor and a sculptor.

12. Local community

Since all the Bonpo villages in Reb gong belong to their own village temple

and to Bon brgya Monastery at the same time, information concerning this

question is dealt with in the detailed descriptions of the gsas khang. According to my estimate in 1996 during my fieldwork

for the Japanese research project on Bon, there are forty-six major villages

divided into numerous branches comprising six hundred and ninety-one

families (about 4368 people) in Reb gong, in addition to seven hundred nomad

families (around 4000 people) in the Bon brgya pasturelands.

13 / 14.

These sections are dealt with when giving accounts of the individual

temples.

Sources

(1) Interviews

Interview in autumn of 1996 with: Bon brgya dGe legs lhun grub rgya mtsho

(b.1935), the head of Bon brgya Monastery and master of all the temples

in Reb gong area.

(2) Texts

BGLD

(101) Bon brgya Temple

1. Name of the temple

Bon brgya gSas khang gSang sngags dar rgyas gling or briefly Bon brgya gsas

khang.

2. Location

The temple is located in Bon brgya village in the middle of Bon brgya valley

about 3 km east of Bon brgya Monastery (No.100).

5. Current number of priests

There are twenty one Bonpo tantric practitioners in the temple.

8 / 9. Rituals

Kun bzang and Tshe dbang in alternation on the 10th of each month. Rituals

dedicated to Kun bzang and the sbyin sreg ritual known

as the sNang srid zhi ba chen po from the 15th to the

24th day of the 1st month. Kun bzang and sPyi ’dul together from the 17th to

the 22nd day of the 6th month, followed by the sbyin

sreg ritual. Kun bzang and dBal gsas from the 11th to the 22nd day

of the 11th month.

12. Local community

Three villages: La kha with twenty families, Thang tshang with six families,

and Tshe dbang with ten families (one hundred and forty people

altogether).

13. Local festivals

There are three la btsas connected to the temple: the

la btsas of Bya khyung in Bon brgya thang built by

rTse zhig rGyal ba tshul khrims, located 1 km from the temple the la btsas of gYung drung dgra ’dul, who is regarded as

the spiritual son of rMa chen spom ra, is at the top of gSer khang thod

hill, built by Bon brgya gYung drung phun tshogs, also located 1 km from the

temple the la btsas sKyes ri on Ri dmar hill, 1 km from

the temple; originally placed at the foot of the hill it was moved to the

top by a practitioner called dByings rig rnam grol or ’Bum pa rgyal. All

three local deities are propitiated on the 17th day of the 6th month.

At the top of Mount rGya rdung, 3 km from the village, there are two la btsas dedicated to the local deities known as A myes

Bon sgang and A myes So ye that belonged to the no longer existing gDung

nges Temple (see the introduction to this section).

14. Occupation of the local people

Agriculture

(102) Mag sar Temple

1. Name

gSas khang gYung drung bstan dar gling

2. Location

The temple is located in Mag sar village of Chu khog Township of Reb gong

County, at the foot of Bon brgya Monastery, 100 m south of the monastery,

(latitude: 35°25’58”N, longitude: 101°55’14”E).

3. History

The practitioners claim that they are the spiritual descendents of Khyung po

bsTan pa dar rgyas, a famous local Bonpo practitioner.

5. Number of practitioners

There are twenty-six tantric practitioners in the temple.

8 / 9. Rituals and ceremonies

The tshogs ’khor rituals of the deities: Kun bzang,

Tshe dbang, dBas gsas, Zhi khro and sPyi ’dul in alternation on the 10th of

each month. Kun bzang and sPyi ’dul together from the 3rd to the 11th of the

11th month with ’cham. sPyi ’dul on the 25th to 30th of

the 12th month.

12. Local community

The local community consists of four villages: Thang skor with twenty

families; dGa’ skor also with twenty families, rTswa ring with five

families, gNas lung with seven families. Altogether forty families and two

hundred and twenty-six people.

13. Local festivals

There are three la btsas, cairn around the temple. 1.

the la btsas of Zho lung built in the past by the

village children for fun. It was later moved up to Mount Zho lung 1.5 km

from the temple, following a prophecy made by Khyung mo sGrub pa mthar

phyin. The local deity (yul lha) Zho lung is

propitiated on the 9th day of the 5th month. 2. the la

btsas of ’Dzoms lung is situated on Mount Ri rgod, 4 km from the

temple, also propitiated on the 9th day of the 5th month. 3. the la btsas of rGya ’du is on Mount rNga skyes, 5 km from

the temple, propitiated on the 17thday of the 6th month.

14. Occupation of the local population

Agriculture

(103) rGya mtsho dpal Temple

1. Name

gSas khang Theg chen bon ’khor lhun grub gling

2. Location

rGya mtsho dpal Temple is located in rGya mtsho dpal village which is also

called A rga steng (latitude: 35°32’16”N, longitude: 102°04’59” E).

5. Number of practitioners

There are twenty seven Bonpo tantric practitioners in the gsas khang.

8 / 9. Rituals

Kun bzang, ’Bum pa and Tshe dbang in turn on the 10th of each month. Kun

bzang and ’Bum pa from the 23rd to the 28th day of the 5th month. Kun bzang

and ’Bum pa the 16th to the 21st day of the 11th month.

12. Local community

Five villages: mKhar gong ma with fourteen families, mKhar zhol with ten

families, Shar tshang with ten families, ’Khyer yag with twelve families and

Kha dbugs with eight families (fifty-four families and three hundred and

twenty six people altogether).

13. Local festivals

The la btsas dedicated to the local deity mThar smug is

located on top of Mount mThar-smug about 5 km from the temple and

propitiated on the 11th day of the 4th month. The la

btsas of Tshe lung 3 km from the temple and propitiated on the 9th

day of the 5th month.

14. Occupation of the local people

Agriculture

(104) Gad pa skya bo Temple

1. Name

gSas khang gSang sngags rig ’dzin dar rgyas gling

2. Location

Gad pa skya bo village (latitude: 35°32’58”N, longitude: 102°04’64”E).

5. Number of practitioners

There are thirty-four Bonpo tantric practitioners in the temple.

8 / 9. Rituals

Kun bzang, ’Bum pa and Tshe dbang in turn on the 10th of each month. Kun

bzang and dBal gsas from the 14th to 18th day of the 5th month. ’Bum pa from

the 16th to 21st day of the 11th month. sPyi ’dul and sTag la from the 25th

to 28th day of the 11th month.

12. Local community

Three villages: Gong ma with twelve families, gNya tshang with ten families

and Ser grong with nine families (thirty one families and two hundred and

seventeen people altogether).

13. Local festivals

The two la btsas of mThar smug and Tshe lung are

propitiated on the same day by both Gad pa skya bo and rGya mtsho dpal

villages.

14. Economic occupation of local people

Agriculture

(105) gDong mgo Temple

1. Name

gSas khang Theg chen smin grol rgya mtsho gling

2. Location

gDong mgo village of sPyi tshang (latitude: 35°32’17”N, longitude:

102°04’00”E).

5. Number of practitioners

There are twenty two Bonpo tantric practitioners in the temple.

8 / 9. Rituals

Kun bzang and ’Bum pa from the 21st to the 26thday of the 1st month. Kun

bzang on the 10th day of each month. Kun bzang and ’Bum pa for five days at

a suitable time in the 5th month. sTag la from the 16th to the 21st day of

the 11th month.

12. Local community

gDong mgo village comprising forty-four families (three hundred and ten

people altogether) is considered as the lha sde of the temple.

13. Local festivals

The two la btsas of mThar smug and Tshe lung are

propitiated on the same day by the people of gDong mgo, rGyal mtsho dpal and

Gad pa skya bo villages.

14. Economic occupation of the local people

Agriculture

(106) Ngo mo Temple

1. Name

gSas khang rGyal bstan ye shes rgya mtsho gling

2. Location

Ngo mo village (latitude: 35°30’19”N, longitude: 102°03’77”E)

5. Number of practitioners

There are twenty six Bonpo tantric practitioners in the temple.

8 / 9. Rituals

Kun bzang, Tshe dbang, ’Bum pa, each alternately on the 10th day of each

month. Kun bzang and ’Bum pa from the 5th to the 10th of the 5th month. ’Bum

pa, Rams pa and Khro bo from the 25th to 30th day of the 11th month.

13. Local festivals

There is a la btsas of the gsas

khang, on top of a hill in front of the village temple, 3 km away

and propitiated on the 9th day of the 5th month. The la

btsas of gYung drung lha rtse is situated on top of the hill behind

the gsas khang and propitiated on the 17thday of the

6ht month. The la btsas of Ngo mo, also called sMad kyi

Ngo mo, 4 km from the gsas khang and propitiated on the

15th day of the 5th month.

14. Economic occupation of the local people

Agriculture

(107) Gyang ru Temple

1. Name

gSas khang Rig ’dzin thugs rje byang chub gling

2. Location

Gyang ru village (latitude: 35°28’95”N, longitude: 102°03’85”E)

5. Number of practitioners

There are sixty-seven Bonpo tantric practitioners in Gyang ru Temple.

8 / 9. Rituals and ceremonies

Kun bzang, Tshe dbang, dBal gsas and ’Bum pa, in turn, on the 10th of each

month. A seven to eight-day ritual for the village in the 1st month, on a

date determined beforehand by Bon brgya Trulku. dBal gsas and ’Bum pa, in

alternation, from the 1st to the 8th day of the 5th month. Kun bzang and the

ritual based on the sNang srid zhi ba chen mo for seven

days starting on the 25th day of the 6th month. Kun bzang, dBal gsas and

’Bum pa from the 11th to the 7th day of the 11th month.

12. Local community

Two villages: Gyang ru gong ma with ten families and Gyang ru zhol ma with

twenty-four families (two hundred and forty people altogether). The former

village’s tutelary deity is dBal gsas, and that of the latter ’Bum pa.

13. Local festivals

There are seven la btsas connected to the temple:

the la btsas of sTag lung constructed by A myes
Thugs rje, about 20 km from the temple; the local deity is propitiated by
the Bonpo, rNying ma pa and dGe lugs pa together on the 17th day of the
6th month, (the main officiants however must be Bonpo).

the la btsas of sTag lung chung ba, located
about 150 metres from the one just mentioned, and likewise propitiated on
the 17th day of the 6th month.

the la btsas of A myes gNyan steng on A myes
gNyan steng hill, 2 km behind the temple, propitiated on 25 June.

the la btsas of the local deities Bon rgan, Bon
chung, Nyag ga and dBu rtse in Bon brgya khog 73 km from the temple; the
last four are propitiated on the 6th day of th 7th month.

14. Economic occupation of the local people

Agriculture

(108) Gling rgya Temple

1. Name

gSas khang mDo sngags phun tshogs dar rgyas gling

2. Location

Gling rgya village (latitude: 35°35’96”N, longitude: 102°08’03”E)

5. Number of practitioners

There are one hundred Bonpo tantric practitioners in the temple.

8 / 9. Rituals

Tshe dbang on the 10th of each month. Kun bzang, ’Bum pa and sPyi ’dul from

the 13th to the 16th day of the 1st month. The initiation of the Yi dam kun

’dus and Zhi khro from the 14th to the 16th day of the 4th month. Tshe dbang

and dBal gsas for abundant crops from the 5th to the 8th day of the 5th

month. Kun bzang, ’Bum pa and sPyi ’dul from the 16th to the 18th day of the

11th month. The complete cycle of ’Bum pa from the 23rd to the 30th day of

the 11th month. Kun bzang, ’Bum pa and sPyi ’dul from the 27th to the 30th

day of the 12th month.

12. Local community

Three villages: dBang chen with twenty-four families, Tshe mkhar with

twenty-four families, and rTen rgyal with twenty-seven families

(seventy-eight families and three hundred and twenty-seven people

altogether). There are one hundred and forty families of the rTen rgyal

village living as nomads on the shores of the Kokonor, but they have been

converted to Buddhism.

13. Local festivals

There is only one la btsas dedicated to the local deity

rNgo tshang. According to some it was built by Grub thob Tshang pa, to

others by Dung dkar Tshang pa. It is located 10 km from the temple and

propitiated on the 9th day of the 4th month.

14. Economic occupation of local people

Agriculture

(109) Zho ’ong nyin tha Temple

1. Name

gSas khang Kun ’dus g-yung drung ’gyur med gling

2. Location

Zho ’ong nyin tha village (latitude: 35°36’34”N, longitude: 102°11’17”E)

5. Number of practitioners

There are twenty five Bonpo tantric practitioners in the temple.

8 / 9. Rituals

Kun bzang, Tshe dbang, Zhi khro and ’Bum pa alternately on the 10th of each

month, Kun bzang, ’Bum pa and Rams pa from the 11th to the 18th day of the

1st month. The ritual of the Yi dam kun ’dus and Zhi

khro from the 14th to the 16th day of the 4th month. An important ritual

dedicated to the Ma tri cycle from the 25th to the 30th

day of the 10th day. Kun bzang, ’Bum pa and Rams pa from the 13th to the

20th day of the 12th month.

12. Local community

Two villages: sGang skor and dPon skor, comprising a total of twenty-three

families and one hundred and thirty people.

13. Local festivals

There are three la btsas:

a common la btsas for both Bonpo and Buddhists
dedicated to the local deity called dPa’ bo hri rgan. The la btsas was
rebuilt by a dGe lugs pa Lama named mChu dmar Blo bzang rgya mtsho. It is
located at the top of the hill Tsha nyed la kha, 2km from the temple and
propitiated on the 17th day of the 7th month.

the la btsas of Yar kha located 2 km from the
temple and propitiated on the 9th April.

the la btsas of Bon dkar 5km from the temple,
propitiated on the 11th day of the 6th month.

14. Economic occupation of the local people

Agriculture

(110) Dar grong Temple

1. Name

gSas khang sGrub pa’i rgyal mtshan mi ’gyur gling

2. Location

Dar grong village

5. Number of practitioners

There are twenty-seven Bonpo Tantric practitioners in the temple.

8 / 9. Rituals

Kun bzang and Tshe dbang alternately on the 10th of each month. Kun bzang,

’Bum pa and sPyi ’dul from the 16th to the 20th day of the 1st month. Kun

bzang and sPyi ’dul from the 16th to the 20th day of the 12th month.

12. Local community

The community comprises twenty families (one hundred and eighty people

altogether).

13. Local festivals

The la btsas of ’U gzur located 3 km from the temple,

at the center of the mountain facing the temple and propitited on the 17th

day of the 6th month.

14. Economic occupation of the local people

Agriculture

(111) Khyung bo thang Temple

1. Name

gSas khang Khyung dkar smin grol rig ’dzin gling

2. Location

Khyung bo thang sMad pa village (latitude: 35°39’90”N, longitude:

102°04’29”E)

5. Number of practitioners

There are one hundred and forty Bonpo tantric practitioners in the

temple.

8 / 9. Rituals

Kun bzang and Tshe dbang alternately on the 10th day of each month. Kun

bzang and dBal gsas from the 21st to the 30th day of the 1st month. Kun

bzang, dBal gsas and Khro bo from the 21st to the 30th day of the 3rd month.

mKha’ ’gro gsang bcod from the 15th to the 16th day of the 4th month. Kun

bzang and ’Bum pa from the 5th to the 10th day of the 5th month. Kun bzang

and sTag la from the 16th to the 21st day of the 11th month. Kun bzang, Tshe

dbang, ’Bum pa and sTag la from the 20th to the 30th day of the 12th

month.

12. Local community

There are two main villages, Gong skor and Phyi skor. The former comprises

the following sub-villages: sTag a ’bum with seventeen families, Bonpo with

twenty families, and dPon skor with ten families, and the latter mKhar sgo

gong ma with twenty families, mKhar sgo zhol ma with ten families and lTag

kha with fifteen families. These villages are considered as the lha sde of

the temple.

13. Local Festivals

The la btsas is dedicated to the local deity dMag dpon

dGra ’dul thogs med rtsal. It is a common la btsas for

both Bonpo and Buddhists. Built according to instructions given by Bon brgya

Trulku. It is located 1 km from the temple and propitiated on the 9th day of

the 4th month. The la btsas of the local deity sTag

shar on top of sTag shar sgang hill, which is the rgyab

ri of the temple. It is 13 km from the temple and propitiated

exclusively by Phyi skor village on the 11th day of the 2nd month. The la btsas of the local deity Bya khyung is located at the

top of one of the three peaks known as ’Khyams tho spun gsum, the three

’Khyams tho brothers, around 67 km from the temple and propitiated on the

4th day of the 5th month.

There is another type of la btsas made of stones (rdo ’bum), associated with Phun tshogs bla ma. It is 3

km from the temple and is propitiated by Gong skor village only on the 18th

day of the 2nd month.

14. Economic occupation of the local people

Agriculture

(112) sDong skam Temple

1. Name

gSas khang gSang sngags bdud ’dul lhun grub gling

2. Location

sDong skam smad pa village

5. Number of practitioners

There are fifteen Bonpo tantric practitioners in the temple.

8 / 9. Rituals

The fasting ceremony (smyung gnas) from the 15th to the

16th day of the 4th month. dBal gsas from the 5th to the 10th day of the 5th

month. dBal gsas and Khro bo from the 21st to the 30th day of the 11th

month.

12. Local community

There are four villages with a total of ninety-nine families in sDong skam

village but most of them have been converted to the dGe lugs pa tradition

and also the rNying ma pa in the recent centuries. Only thirty Bonpo

families comprising a total of hundred and four people remain as the

temple’s former villages. As a result the temple is used by all three

religious groups but on different dates.

13. Local festivals

The la btsas dedicated to the local deity called dMag

dpon is said to have been built by Tshe dbang bkra shis, a chief of sDong

skam village. It is located 200 m from the temple and is propitiated by both

Bonpo and Buddhists on the 15th day of the 5th month.

(113) Hor nag Temple

1. Name

gSas khang gSang chen smin grol dpal ldan gling

2. Location

The temple is located in Hor nag village about 15 km north of Rong bo, the

capital of the Reb gong region (latitude: 35°37’02”N, longitude:

102°00’46”E).

5. Number of practitioners

There are twenty-eight Bonpo tantric practitioners in the temple.

8 / 9. Rituals

Tshe dbang on the 10th of January. Khro bo and Pho nya gze ma from the 22nd

to the 30th day of the 3rd month. On the 5th day of the 10th month, the

ritual dedicated to Kun bzang is performed for rTse zhig chos rje, a master

from rTse zhig Monastery in rGan rgya pasture near Bla brang Monastery. The

ritual dedicated to Kun bzang is also performed by each of the Bonpo

families in turn on the 29th of each month.

12. Local community

Six villages: ’Khyams skor with twenty families, Na tsang ma with five

families, Tshe thar ’bum with six families, Sha rgya with thirteen families,

dPon skor with one family and Cha g-yog with five families (fifty families

and three hundred people altogether).

13. Local festivals

The la btsas of Rgya ye at the top of Zu lung built by

rGya ye gNam go byams and propitiated on the 15th day of th 6th month. The

la btsas of sKya ye at the top of bKra shis sgang,

built by Hor nag Byams pa rgyal, often referred to as Hor nag A myes Byams

pa rgyal and propitiated at a suitable date in the 5th month.

14. Economic occupation of local people

Agriculture

(114) sTong che Temple

1. Name

gSas khang Rig ’dzin kun ’dus rnam rgyal gling

2. Location

sTong che village (latitude: 35°37’06”N, longitude: 102°00’74”E)

5. Number of practitioners

There are twenty three Bonpo tantric practitioners in the temple.

8 / 9. Rituals

Kun bzang and dBal gsas alternately on the 10th day of each month. Kun

bzang, Tshe dbang, dBal gsas and sTag la from the 22nd to the 30th day of

the 3rd month.

12. Local community

Three villages: rKe bcag with thirty families, Khyung mo with eighteen

families, and Ka ye with eighteen families (sixty-six families and four

hundred and twenty people altogether).

13. Local festivals

The la btsas of A myes rTen ’gyings, 2 km from the

temple, propitiated on the 10th day of the 6th month. There is also a temple

(lha khang) dedicated to A myes rGya thang. It is

apparently the common local deity of the whole sTong che valley. In sTong

che village of the Khri ka district there is also a temple dedicated to A

myes rGya thang with the same appearence and origin.

14. Economic occupation of the local people

Agriculture

(115) Kyung bo la ga Temple

1. Name

gSas khang Khyung dkar bstan pa rgya mtsho gling

2. Location

Khyung bo la ga village (latitude: 35°37’68”N, longitude: 102°01’34”E)

5. Number of practitioners

There are thirty-two tantric practitioners in the temple.

8 / 9. Rituals

Kun bzang and Tshe dbang occur alternately on the 10th of each month and

dBal gsas on the 29th of each month. Kung bzang, the sbyin

sreg ritual of the sNang srid zhi ba chen mo

and sPyi ’dul from the 17th to the 24th day of the 1st month. Khro bo and

Pho nya gze ma from the 22nd to the 30th day of the 3rd month. A five-day

ritual dedicated to dBal gsas at a suitable time in the 5th month.

12. Local community

Four villages: mKhar nang with thirty-one families, dGar ba with

twenty-three families, Nyin skor with eleven families and sDong skam with

twenty-four families (five hundred and sixty people altogether).

13. Local festivals

The la btsas, whose name is unknown, is located 1 km

from the temple and propitiated on the 11th day of the 4th month. The local

people say that it was built by unidentified Bonpo tantric practitioners in

the remote past.

14. Economic occupation of the local people

Agriculture

(116) Zhwa khra Temple

Zhwa khra Temple is located in the Zhwa khra village which is 18 km south of

the county town of gCan tsha. Bonpo community in this area is small. According

to oral tradition, a tribe called Zhwa khra, was banished during the

persecution of Bon religion by King Khri srong lde btsan. They arrived in gCan

tsha after having settled in sGong dkam village of Reb gong for many

generations. There was a series of chiefs starting from gYung drung rnam rgyal

through Tshul khrims bstan ’dzin, gYung drung rgyal mtshan, rGya mtsho, dMar

ris, gYung drung rgyal, Tshe thar and Khro rgyal. The latter became a monk and

a nephew of his took his place to be the chief of the tribe.

A monk of La mo bde chen, a large dGe lugs pa monastery located in the same

area, went to Lhasa for studying. He was kown as Zhwa khra Lha rams pa when he

obtained the degree of lha rams dge bshes in Lhasa. Nobody

seems to remember his real name today. He had a Ma ni khang built in Zhwa khra

village when he came back from Lhasa, and the Ma ni khang was shared by both

Buddhist and Bonpo people for centuries. The date of the foundation is not

clear, but, according to dBang grags, a retired leader of gCan tsha county and

comes from Zhwa khra village, and some old Bonpo such as Padma Tsering who were

from the village as well, the Ma ni khang was founded about eight generations

ago.

A lay Bonpo tantric called rNam thar rgyal had a statue and thangka of the

divinity dBal gsas made in the Ma ni khang, and so tantrics of both Buddhists

and Bonpo practised together for many years.

Today, there are eighteen lay tantrics in the Ma ni khang. They practise both

Buddhism and Bon relgion. Ma ni khang has forty-two families as its local

community. And then, rNam thar rgyal finally founded a Bonpo temple in the

village called mTsho kha near Zhwa khra village and this was how Bon religion

began to spread there. The temple was damaged in middle of the twentieth

century and has not been yet rebuilt.

Another Bonpo lay tantric called rDo rje founded a new and small Bonpo temple

separately in Zhwa khra village in the second half of the twentieth century to

follow rNam thar rgyal’s example. rDo rje has his family and a few followers.

In the temple, the ritual cycle of dBal gsas is performed from to time to time.

There are no regular rituals either in the Ma ni khang or the gSas khang.

Source

(1) Interviews

Interview in 1996 with : dBang grags and Padma Tsering, a lay tantric,

both from Zhwa khra village

(117) So nag Temple

So nag is a large community situated in the pasture of gCan tsha County. There

were only lay tantrics in the gSas khang, but recently there are also some

monks from the community, but since the monks do not have a monastery, both lay

tantrics and monks practise togather in the gSas khang. No records seem to

exist about the history of the gSas khang. I visited it in 1996, but

unfortunately there was not any old tantric from whom one could get some

information on local history concerning the gSas khang. I hope to be able to

fill up this gap when this book appears in Tibetan edition in the future.

(118) To shes Temple

1. Name

The formal name of the temple is gSas khang gSang sngags bdud ’dul

gling.

2. Location

It is located in To shes village in gSer gzhung (Jin yuan) district (xiang), Ba yan (Hua long) county, Qinghai province, 8 km

north of gSer gzhung district (xiang) 45 km east of the

Ba yan county town.

3. History

In rTse zhig Monastery at rGan rgya pasture, lived a renowned master called

dGar ba gYung drung rgyal mtshan who taught for many years and had many

disciples. Unfortunately, his trulku passed away in childhood. The following

reincarnation was discovered in sTong chung of Ba yan, northern Amdo (Hua

long county, Qinghai province). Apparently he did not return to rTse zhig

but greatlly contributed to the spread of the Bon religion throughout the Ba

yan area, where he became known as sTong chung zhabs drung (TZLD p.6b). The latter’s reincarnation was Zhabs drung bSod nams

g-yung drung dbang rgyal (1894-1949), who was very active at the beginning

of the 20th century in both the religious and political fields in Amdo. He

was a disciple of sBra ser Pandita Kun bzang rgyal mtshan and Bon brgya

gYung drung phun tshogs, and in turn became the master of monasteries of

rTse zhig, To shes, Shar steng, sKa gsar, Khyung mo, Reb gong Bon mang and

the Bonpo community in Cone. He founded Dung dkar Monastery (No.132). He was

the family priest (gzhi dpon) of the tenth Panchen

Lama’s family in sBis mdo (Xiong hua county in Qinghai). He also won the

esteem of Ma Bufang, the famous Chinese warlord of Qinghai in the early 20th

century, who offered him a seal with the following inscription: “the seal of

rTse dbus who is the lama of all the tantric Bonpo monasteries and lay

communities in the East” (Shar phyogs sngags bon dgon grong spyi’i bla ma

rtse dbus pa’i tham ga). He was also offered a Yig gshib (shubs) lag the, which, as his son bsTan ’dzin (see below) explains,

was a substitute for the postmark reserved for his personal use. His calling

card states that he is “the overall master of all the Bonpo monasteries in

Qinghai” (Guan li qing hai bai jiao ge si zong fo zhang) and he is referred

to as rTse dbus tshang. He died on 22 September 1949. Following the

instructions he left in his testament, sKyang ston rGyal ba’i dbang bo lung

rtogs skal bzang rgya mtsho remained in the area for three years, to find

his reincarnation whom he discovered in the person sKal bzang bstan ’dzin

rgya mtsho (also known as A mgon bla ma or A lags Pad ma), who was born in

1950 to the mGon rgya family of A mgon village in ’Khyog chu (Chu ma xiang, Ba yan county) is the present rTse dbus tshang

(TZLD p.5a-b). According to bsTan ’dzin dbang rgyal,

the son of the rTse dbus bla ma and a reincarnation from Kun bzang rin chen

of sNang zhig Monastery (No.180), rTse dbus bSod nams g-yung drung dbang

rgyal also founded To shes Temple at the age of twenty-five. Since the

latter was born in the Wood-Horse Year of the 15th Rab byung, which

corresponds to 1894, the monastery must have been founded in 1918. There are

Chinese inscriptions inside the gsas khang stating that

the temple was painted eight years later, in 1926, and its walls covered by

decorated bricks, in 1941. More recently it was restored by bsTan ’dzin

dbang rgyal.

4. Hierarchical organization

head lama

two dge skos

two dbu mdzad

Since the temple belongs to two villages, To shes and sBra ’og, there is one

dge bskos for each village, and because To shes is

larger than the other village, the dge bskos for To

shes is reappointed each year, while that for sBra ’og is reappointed every

two years. One of the two dbu mdzad is in fact the

deputy dbu mdzad; he is appointed for two years and

then is appointed dbu mdzad for another two years, on a

rotating basis and according to seniority. The lama is the deputy of the

temple’s principle master, and is responsible for disposing of the gtor ma during rituals.

5. Number of practitioners

There are eighty tantric practitioners in the gsas

khang.

6 and 7. Current education and Educational exchange

The older practitioners teach the younger ones. Apart from Shar steng gsas khang with whom it shares the same master, bsTan

’dzin dbang rgyal, it has no ties with any other gsas

khang or monastery, since it is relatively isolated from the rest of

the Bonpo community in the Kokonor area.

8 / 9. Rituals

Since the members of the gsas khang are lay

practitioners and work as farmers, they practise individually on an

irregular basis and gather only for the following rituals:

Tshes bcu, on the 10th day of each month: on the 10th

of the 1st, 4th, 9th and 10th month, the practitioners perform the ritual of

the tshogs ’khor offering to bla

ma, yi dam and mkha’ ’gro,

commonly referred to as rTsa gsum tshogs ’khor based on the text rTsa gsum kun ’dus mchog bsgrub zab mo yid bzhin nor bu

by sKyang sprul Nam mkha’ rgyal mtshan. The tshes bcu

ritual of the remaining months is concerned with tshogs

’khor offering to mKha’ ’gro Kye ma ’od mtsho. The full title of the

ritual text is mKha’ ’gro rtsa rgyud gsang chen rol ba zang

thal mkha’ ’gro rgyud ’bum.

The gsas khang holds three major annual rituals: the

tshogs ’khor ceremony for mNyam med Shes rab rgyal

mtshan on the 5th day of the 1st month, for dBal gsas from the 12th to the

19th day of the 6th month with ’cham on the 19th day;

for dBal gsas again from the 2nd to the 11th day of the 11th month, with ’cham on the 9th day. There are three less important

annual rituals: the tshogs ’khor ceremony based on the

Yi dam kun ’dus from the 13th to the 15th day of the

5th month, commemorating the death of sKyang sprul Lung rtogs skal bzang

rgya mtsho, who was the main master of the Ba yan Bon mang; the tshogs mchod ritual based on the Dug

lnga rang grol from the 1rst to the 6th of the 10th month, the full

title of the ritual text is: Theg pa chen po dmar khrid dug

lnga rang grol gyi dgongs pa don ’dus by bsTan ’dzin rin chen. In

addition there are two annual rituals of the Yi dam kun

’dus and Dug lnga rang grol held by To shes and

Shar steng in turn and a ritual of the sTag la cycle from the 15th to the

20th day of the 11th month. Only ten practitioners gather for the three

minor rituals. For the first of the three major rituals, two of the gnyer pa are responsable for collecting offerings and

cooking for the participants; for the other two rituals, participants must

bring their own food (but only rtsam pa, no meat or

bread).

12. Local community

The lay community consists of two main villages: To shes with four branch

villages: Yar nas, Mar nas, Srib lta and La ga, (forty families with a total

population of more than four hundred), and sBra ’og, with twenty families

and a population of one hundred eighty (altogether sixty families and a

population of five hundred eighty).

13. Local festivals

There are four la btsas, all constructed with help of

bsTan ’dzin dbang rgyal Rinpoche: The renewal ceremony of the la btsas of Thang bzang rang skyes, takes place on the

9th day of the 5th month, that of Brag dkar rtse ’dzin on the 4th day of the

6th month, and that of dPal mkhar, also on the 9th day of the 5th month,

that of Yos mo nyal sa on the 11th day of the 7th month.

14. Occupation of the local people

Farmers

Source

Interviews:

bsTan ’dzin dbang rgyal, the master of To shes and Shar steng village

temples and one of the most learned Bonpo scholars in the Ba yan area. He

was born in 1932 and was recognized as the trulku of Kun bzang rin chen

of sNang zhig Monastery where he was enthroned at the age of fifteen.

(119) Shar steng Temple

1. Name

gSas khang gSang sngags bdud ’dul gling

2. Location

It is located in Shar steng village 45 km east of Ba yan (Hua long), the

seat of Ba yan county, near the gSer gzhung (Jin yuan) village.

3. History

The temple was founded by rTse dbus tshang bSod nams g-yung drung dbang

rgyal, the founder of To shes Temple (No.118); he founded Shar steng Temple

a year after To shes Temple in 1919.

4. Hierarchical system

There is one leader and two dge bskos and two dbu mdzad. One of the two dbu

mdzad is in fact deputy dbu mdzad, the deputy

dbu mdzad is appointed for two years and then is

appointed dbu mdzad for another two years, on a

rotating basis and according to seniority. The lama is the deputy of the

Temple’s principle master, and is responsible for disposing of the gtor ma during rituals.

5. Number of tantric practioners

There are seventy-three tantric practitioners in the gsas

khang.

6 / 7. Current education and Educational exchange

The older practitioners teach the younger ones. Apart from To shes Temple

with whom it shares the same master, bsTan ’dzin dbang rgyal, the temple has

no ties with any other temple or monastery, since it is relatively isolated

from the rest of the Bonpo community in the Kokonor area.

8 / 9. Rituals

Since the members of the temple, like those of To shes are lay practitioners

and work as farmers, they practise individually on an irregular basis and

gather only for the rituals which are exactly identical with those of To

shes Temple.

There are two annual rituals based on the Yi dam kun

’dus and Dug lnga rang grol held by To shes and

Shar steng in turn and a ritual of the gDugs dkar cycle from the 15th to the

20th day of the 11th month. Only ten practitioners gather for the minor

rituals and these take place exactly the same way as those of To shes

Temple.

12. Local community

The local community consists of fifty families (three hundred people in

total) in Shar steng village.

13. Local festivals

Same as those of To shes Temple

14. Occupation of the local people

Agriculture

Source

(1) Interviews

Interviews in autumn of 1996 with: bsTan ’dzin dbang rgyal, on him, see

To shes Temple.

(120) sTong chung Monastery

1. Name

The site is locally known as Dung khyung. In certain written sources, such

as the biography of Khri ka Kung bzang rgyal mtshan, it is referred to as

sTong chung and is associated with sTong che in Khri ka. Not sure whether my

interpretation is correct: this association however seems to have been made

by later scholars, because for the local population in both areas the

distance between sTong che in Khri ka and sTong chung in Ba yan is

considerable. The two monasteries probably found out about each other after

most of the Bonpo religious sites in Amdo were converted to the dGe lugs pa

tradition and Bonpo masters began travelling back and forth between the few

Bonpo sanctuaries that remained. With the exception of the biography

mentioned above, the site is not referred to as sTong chung, neither

locally, nor by the people of sTong che. According to another source, there

were two masters in sTong che known as sTon pa che ba and sTon pa chung ba,

“elder master” and “younger master” and the terms evolved into sTon che and

sTon chung. Thus sTon chung in Ba yan is supposed to have been named after

the younger master who went there. This version seems to be rather

farfetched, and since Khri ka Kun bzang rgyal mtshan is renowned as a

scholar, his version of the name’s origin is widely accepted, especially by

the local Bonpo scholars.

2. Location

It is located in Dung khyung village in rTsa ba Township in Ba yan (Hua

long) County, Qinghai province, about 100 km west of the county town of Ba

yan.

3. History

According to oral tradition, the monastery was originally built on the

present site of Bya khyung Monastery, one of the largest and most important

dGe lugs pa monasteries in Amdo, where Tsong kha pa was ordained. Indeed,

before Bya khyung Monastery was built, there was a Bonpo monastery

surrounded by several villages whose the inhabitants were fervent Bonpo.

When Bya khyung Monastery was built the Bonpo were expelled from the

surrounding villages. They resettled at sTong chung village where they or

their descendents built a large Bonpo monastery which was later destroyed by

Hui Muslims. In the mid-20th century, the lama bDod nams gYung drung dbang

rgyal of rTse zhig began to rebuild the monastery; twelve monks’ cells and

the residence of the head lama were completed, but then, owing to the

Chinese invasion, the main hall was never finished. The monastery was

eventually rebuilt in 1998 through the efforts of bZod pa bstan pa’i rgyal

mtshan.

5. Current number of monks

There were six monks in the monastery in 1996.

7. Educational exchange

Since the monks were very busy for rebuilding the monastery under the

leadership of bZod pa bstan pa’i rgyal tshan. The latter is considered as

reincarnation, but was not yet formally recognised. There was not any kind

of monastic education when I visited the monastery, but, for historical

reasons, the monastery has close ties with bsTan ’dzin dbang rgyal of To

shes Temple (No. 118).

Source

Interviews:

bsTan ’dzin dbang rgyal, the master of To shes Temple and Shar steng

villages, is one of the most learned Bonpo scholars in the Ba yan area.

He was born in 1932 and was recognized as the incarnation of Kun bzang

rin chen of sNang zhig Monastery (No.180).

(121) sTong chung Temple

1. Name

sTong chung gSas khang

2. Location

The temple is located in sTong chung village, 100 km west of Ba yan (Hua

long), the seat of Ba yan county.

3. History

According to an old text concerning the lineage of gZungs ’bum, a local

Bonpo family, religious gatherings of the village began eighteen generations

ago. The original site of these gatherings is not specified in the text.

Later rTse dbus bSod nams g-yung dung dbang rgyal, the founder of To shes

Temple (No.118) and Shar steng Temple (No.119), built a temple there.

According to bsTan ’dzin dbang rgyal, the son of the builder, the temple was

built in the early nineteen-forties.

4. Hierarchical system

principal master

bla ma, deputy principal master

two dge bskos

one dbu mdzad

one deputy dbu mdzad

Each member of the temple occupies the position of deputy dbu mdzad for two years and then that of dbu

mdzad for another two years on a rotational basis and in order of

seniority. The bla ma is responsible for preparing the

gtor ma and disposing it during rituals.

8 / 9. Rituals

The dBal gsas cycle from the 15th to the 20th day in the 5th month and a ’cham performance on the 20th day of the same month.

Sources

(1) Interviews

In autumn of 1996 with bsTan ’dzin dbang rgyal; on him, see To shes

Temple.

(122) Ser kywa Temple

1. Name

Locally, Ser kywa Temple is referred to as a spyi

khang, “Common House” and not as a gsas khang. Its

full name is Ser kywa (also written as Se ky’a (TsGLNy,

p.96) and Ser ky’a (KhKRL, p.128) Bon sngags bdud ’dul

me ri ’khyil gling.

2. Location

The temple is located in Ser kywa village in Shar lung district (xiang), Khri ka county, 15km southeast of the county

town (latitude: 35°57’01”N, longitude: 101°31’06”E).

3. History

As with the other gsas khang in the Kononor region,

there are no reliable historical accounts of the monastery, whether oral or

written.

5. Number of tantric practitioners

The gsas khang has one hundred and thirty-six tantric

practitioners.

6. Education

According to some of the older members of the gsas

khang, such as Kun bzang, the gsas khang was

under the guidance of mKhar nag Tulku and sBra ser Tulku of sTong che (in

Khri ka) until the nineteen-fifties.The present master is Bon brgya dGe legs

lhun grub rgya mtsho.Young practitioners study ritual with their own private

tutors, and also go to Bon brgya Monastery or other places where Bon brgya

Rinpoche helps them receive further training. Bon brgya Rinpoche also

occasionally visits the gsas khang to give

teachings.

7. Exchanges with other gsas khang
establishments

With the exception of the above-mentioned relations with Bon brgya Rinpoche

and his monastery, the gsas khang has no traditional

ties with any other monastery or gsas khang.

8. Monthly Rituals

Kun bzang, sPyi ’dul and sTag la rituals are performed on the 19th day of

each month. Known as zla cho.

9. Annual Rituals

1st month: 10th-15th: rGya lo’i smon lam. The
rituals performed during this period are prescribed by Bon brgya Rinpoche
on the 1st day of the 1st month when representatives of the gsas khang go to Bon brgya Monastery to pay their
respects on New Year’s Day. Generally the smon lam
rituals include the propitiation of Khro bo gtso mchog and A bswe.

3rd month: 25th-30th, the rite of A bswe and performance of the sNang srid zhi chen ritual.

4th month: 4th - 5th, the offering of 1000 times according to the sKye sgo gcod pa; 8th -13th, the ritual of fasting
(smyung gnas) and of Kun bzang rgyal ba rgya
mtsho; 20th - 24th, the Zhi khro ritual

5th month: 1st -8th, Kun bzang. Since 28 families of Ser kywa village
live as nomades in the Srin po mountain area, quite far from the village,
the Kun bzang ritual is held only once a year.

9th month: 25th-30th, the propitiation of Drag btsan.

10th month: 8th-15th, the liturgy of Khro bo with the ’cham dance on the 14th.

In addition to the above rituals, there is a custom known as tsho mthun, “agreement between villages”, according to which

certain rituals are held collectively by two villages.

These rituals include:

Khro bo from the 25th to the 30th day of the 4th month, and the sTong gsum ’khrugs pa’i yo bcos, dGra
bla’i dpung stod, Drug cu’i gdon sel and Rlung rta’i gar ’dzugs from the 1st to the 4th day of
the 5th month held jointly by the Bon dkar and Yag nyes villages.

sPyi ’dul, together with the sTong gsum ’khrugs pa’i
yo bcos, Drug cu’i gdon sel, dGra bla’i dpung stod and Rlung rta’i gar
’dzugs, from the 5th to the 13th day of the 5th month.

12. The local community

The lay community consists of four main villages which may be subdivided

into fifteen branch villages:

Bon dkar comprising five branch villages: Srog tsha with ten families,
Phar rka with eight families, Mar rka with eight families, La kha with
eleven families, and So tshang with fifteen families.

Slog brgya comprising three branch villages: Slog brgya with sixteen
families, Shi glo’u tshang with six families and A yag tshang with five
families.

Se skong tshang comprising five branch villages: Hor tshang with 4
families, gDung tshang with six families, Bya brgya tshang with nine
families, sNgo rgya tshang with three families and Nag rgya tshang with 2
families.

Yag nyes tshang comprising two branch villages: Yag nyes tshang with
eighteen families and Bon nag tshang with sixteen families.

There are altogether one hundred and thirty-seven families and eight hundred

and thirty people. Ser kywa village is mainly a Bon po village with the

exception of nine families which are rNying ma pa. There is also a dGe lugs

pa monastery named Ser kywa nearby although there are no dGe lugs pa

families living in the village.

13. Local festivals

The la btsas of the local deity Bla ri btsan gyi phye

ma rnga rdung was built with the instructions given by Bon brgya Trulku, 2

km from the gsas khang, and propitiated on the day 9th

day of the 5th month by the Bonpo, rNying ma pa and dGe lugs pa communities

together. The la btsas of Bon dkar is located 15 km

from the gsas khang, on top of Mount Srin po’i pad ma

dbang rgyal. It was built by Rig ’dzin So lha khyab

ril, and is propitiated on 15th day of the 6th month by the Bon dkar

village.

14. Occupation of the local people

Farmers

Sources:

(1) Interviews

In autumn of 1996 with Kun bzang and other practitioners.

(2) Texts

TsGLNy

KhKRL

(123) Khyung mo Monastery

1. Name

The monastery was named after Khyung mo Trulku, the main reincarnate lama of

the monastery. It is also known as gYung drung phun tshogs gling.

2. Location

The monstery is located in Ba rgya village in sTong che valley of Chu nub

(Hexi) district (xiang) in Khri ka county, 18 km south of the county seat of

Khri ka county.

3. History

Literary Sources: in addition to sBra ser Pandita Kun

bzang rgyal mtshan’s unfinished autobiograghy, there are two more recent

texts by sNying sangs rgyal and sBra ser Tshangs dbyangs. sBra ser Pandita,

also known as Khri ka Kun bzang rgyal mtshan (or by his secret name Nam

mkha’ dbang phyug) was a learned monk from sBra ser Monastery overlooking

the village of the same name. There are no written Sources concerning the

origin of Bon in sTong che. However, according to oral tradition, in the

14th century Ye shes rgyal mtshan, a Bonpo monk from gYas ru dben sa kha

Monastery and originally from Sog sde in Nag chu kha, asked his main master,

mTha’ bral bSod nams rgyal mtshan, about his future. His master told him

that he was to spread the doctrine in a land called gYang lung ra gsum in

northern Amdo. Following his master’s instructions, he left for Amdo in

search of the place. The master gave Ye shes rgyal mtshan a reliquary for

keeping sacred items exhorting him repeatedly not to open it before reaching

his destination, but Ye shes rgyal mtshan’s treasurer, overcome by

curiosity, opened the reliquary on the way and a pigeon escaped from it. The

bird was in fact dMag dpon, a guardian of the Bon religion, which is why, it

is believed, dMag dpon is propitiated by the Bonpos living in Kokonor to

this day. When they reached the shores of Kokonor lake they learnt that

gYang lung ra gsum corresponded to the three valleys of Khri ka, and thus

proceeded in that direction. When they reached sTong che valley, the mule

carrying their belongings dropped to the ground. Ye shes rgyal mtshan took

this as an auspicious sign. He decided that they would settle there and

drove his phur pa dagger into the ground. The gsas khang he built on the spot became Khyung mo lha

khang which survived until the middle of the 20th century. (The temple was

built in the old architectural style with the three Buddhas of the Three

Ages at the entrance flanked by eight sems dpa’ on

either side). The temple is the earliest of its kind in Amdo; indeed, since

Ye shes rgyal mtshan arrived there from central Tibet, the temple was built

in the original, central Tibetan style. Ye shes rgyal mtshan became renowned

as sTong che ston pa, also called Sog btsun ston pa, the “monk from Sog sde”

(in Amdo). He also built a monastery at the site of the present dPon tshang

lha khang, but since its location in the center of the village was

inconvenient, it was moved to the present site of Khyung mo Monastery a few

generations after its foundation. It was during this period that the first

temples in sTong che valley were founded: sBra ser lha khang, dPon tshang

lha khang and sKa rgya stong skor spyi khang.

A lags Khyung mo is the most important reincarnation of the monastery.

According to legend, A lags Khyung mo was a lama who practised the ’pho ba grong ’jug, “tranferring the soul from one body

to another”. There are two lineages of the practice of ’pho

ba grong ’jug, one from India and the other from China. The Indian

lineage was discontinued when sKar ma mdo sde, the son of Mar pa lo tsa ba, was killed by Rwa lo tsa

ba. A lags Khyung-mo is said to belong to the Chinese lineage. The

third A lags Khyung mo Kun dga’ rgyal mtshan received the teaching of ’pho ba grong ’jug from Rong sgom rTog med zhig po, a

master of the lHo yang ston lineage and initiated the practice of ’pho ba grong ’jug within the Khyung mo lineage. Kun

bzang rgyal mtshan was born to the Khyung po village in Nag chu kha and was

the son of the King of Hor (Hor spyi khyab rgyal po).

The elder people in the village remember that the eighteenth A lags Khyung

mo was a Chinese man from Ziling (Xining), who came to Khyung mo Monastery

and claimed to be the embodiment of the previous A lags Khyung mo who

practised the ’pho ba grong ’jug. The monastery, after

having investigated the matter, confirmed his claim and he was enthroned at

the monastery. This took place sometime in the early 20th century. The

present A lags Khyung mo, sTobs ldan dbang phyug, was recognized by rGyal

’obs Rinpoche of sNang zhig Monastery of rNga khog. There are no biographies

of the A lags Khyung mo incarnations, only a list of their names:

Sog btsun sTon pa Ye shes rgyal mtshan

Sog btsun Grags pa rgyal mtsan

Kun bzang rgyal mtshan

Yon tan rgyal mtshan

unknown

Tshul khrims ye shes

Kun bzang ye shes

Nyi ma rgyal mtshan

Grub dbang Nyi ma

bsTan pa blo gros

Tshul khrims ye shes

bsTan ’dzin dbang rgyal

mTshan ldan rgyal mtshan

bsTan ’dzin ye shes

Phun tshogs dbang rgyal

gYung drung rnam rgyal

bsTan pa blo gros

sGrub pa mthar phyin

rGyal ’obs bsTan ’dzin dbang rgyal

sTobs ldan dBang phyug, the present A lags Khyung mo

There was a mKhar nag Trulku popularly known as mKhar nag grub chen, who

belonged to one of the three lineages of Khyung mo Monastery.

The monastery’s most remarkable scholar was sBra ser Pandita Kun bzang rgyal mtshan. He travelled throughout both Amdo

and Khams. He finally arrived in gYing drung gling where he studied under

the famous mKhan po Nyi ma bstan ’dzin. He is the

author of a great number of works. Following is a list of those known to us:

Ṇub phyogs stag gzig bde ba can gyi zhing smon; Ṣang rgyas sman lha’i cho ga ’bring po; Ṣhes rab byams ma’i bstod pa;MKhar nag btsan gzhung gi phyag bzhes; Gḍugs dkar bzlog bsgyur; Ḷegs bshad rin chen gter khyim and Brḍa sprod nyi shu bdun pa’i ’grel bshad. He was also a painter. A large zhing bkod type of thangka depicting ’Ol mo lung ring, the Bonpo

sacred land in sTag gzig, is attributed to him. The image is regarded as the

emblem of the Bonpo community throughout Amdo. As a result, it has been

copied in many temples and monasteries in Amdo.

In the lineage of rTse zhig Lama of rTse zhig Monastery, there was a master

called Shes rab, more commonly known as A lags Shes rab, who became the

master of many temples and monasteries in Amdo including those in sTong che.

He had several temples and a residence built in sTong che Monastery. He

named the monastery gYung drung phun tshogs gling. Shes rab rnam rgyal, his

nephew, travelled to Central Tibet where he lived and studied as a monk at

sMan ri Monastery in gTsang. His aging uncle grew very sad for he was afraid

he might never see his nephew again, so rGyal ba, a monk at Khyung mo

Monastery, went to sMan ri to ask Shes rab rnam rgyal to return. The latter

accepted and thus uncle and nephew were reunited. Shes rab rnam rgyal also

developed close ties with the sixth Panchen Lama, dPal ldan ye shes

(1738-1780), who offered him a title and seal investing him with authority

over all the Bonpo communities throughout Amdo (KTGN, p.fol.9), and he

became known as rTse zhig Drung rams pa.

He frequently returned to Khyung mo Monastery. From that time onwards, the

masters of the rTse zhig lineage have been in charge of Khyung mo Monastery,

and some among them as khri ba of the monastery even

had a permanent residence there. Later, gYung drung bstan rgyas and rTse

dbus rGyal ba tshul khrims from rTse zhig Monastery also put a lot of effort

into the monastery.

Until the mid-20th century, monastery had three temples, one known as the

dPon tshang gsas khang was built by dBang rgyal, a chief of sTong che

valley, as an act of repentence for the killing of the seven brothers of Sha

kya village by the Tsha kho army. According to legend, when gYung drung lha

steng Monastery was destroyed by Chinese forces during the Manchu dynasty an

orphan child from rGyal rong was adopted by a Chinese officer. When the boy

grew up and became an officer like his adopted father, he asked permission

to destroy one hundred and eight dGe lugs pa monasteries to take revenge on

the dGe lugs pa for destroying gYung drung lha steng Monastery. Permission

was granted and he was given the troops stationed at rGyal rong --known by

the people of Khri ka as the Tsha kho army)-- to assist him in his task.

When the troops finally arrived in sTong che valley to destroy Ba rgya

Monastery, the last of the one hundred and eight dGe lugs pa monasteries

located near Khyung mo Monastery, they met stiff resistence from the Sha kya

village, the patron family of Ba rgya Monastery and their people. In the end

only the Sha kya’s stag bdun (“seven tigers of Sha kya village”), in other

words, the seven brothers of the village, were left to defend the monastery.

The brothers took refuge in a castle to make their last defense. At this

juncture the chief of sTong che proposed to act as mediator between the

seven brothers and the Tsha kho troops and obtained from the latter the

promise that the brothers would not be killed if they surrendered to the

army. No sooner had the brothers surrendered than they were killed. Since

the chief had urged the brothers to surrender he felt responsible for their

deaths and built the temple as an act of repentence. We do not know the

exact dates of these events, but the story is still well-known today.

In the eighteen-nineties permission was granted for the monastery’s

reconstruction.

4. Hierarchical system

The head of the monastery is a sprul sku.

one dge skos

one dbu mdzad

6 / 7. Education and Exchanges with other monasteries

The elder men of this monastery have not taken vows of celibacy and have

families in the village. However, since the monastery’s reconstruction in

the early nineteen-eighties, Khyung mo Trulku is trying to impose religious

vows on the younger monks. As a result both young monks who have taken the

vows and elder men who have not coexist inside the monastery. Generally the

elder men only go to the monastery for rituals and other religious

activities and then return to their homes in the village, while the young

monks live inside the monastery on a permanent basis. In the past, the

establishment had close ties with rTse zhig Monastery of rGan rgya pasture,

but is now closer to Bon brgya Monastery, especially with A lags Bon brgya,

also called Bon brgya Trulku. rTse zhig Monastery was formerly the most

important Bonpo monastery in the Kokonor area but now, even though their

master, Trulku Zla ba, is a disciple of A lags Bon brgya, its influence has

diminished. Thus the monks of Khyung mo go to Bon brgya Monastery to receive

teachings from A lags Bon brgya.

12. Local community

There are seventeen large local lay communities around Khyung mo Monastery

in sTong che, both farmers and nomads:

Khyung mo lha sde with fifty families

sBra ser with twenty families

’Bum kho with fifteen families

sNying nge lha sde with sixty families

Sha rgya with ten families

mKhar nag with twenty families

sKa rgya with twenty families

sTong skor with twenty families

Lhasa with ten families

Nog wer sgang with five familes

Zhwa dmar with six familes. All the above mentioned communities are
farmers.

’Brog ru’i dpon tshang with sixty families

’Brog ru’i stong skor with fifty families

Kro’u tshang with ten families

Mar nang with twenty families

Sha rgya bon tshang ma with fifteen families

Bya mdo bon po tshang with about five hundred families, but most
families converted to Buddhism, leaving only thirty Bonpo families.

All the above-mentioned communities are nomads. Altogether There are four

hundred and twenty-one families (around two thousand five hundred people).

All these families also support the four gsas khang of

sTong che valley, as well as the gsas khang of ’Brog

ru’i stong skor and the tent gsas khang (tshogs ras) of ’Brog ru’i dpon tshang.

13. Local festivals

(mentioned at the beginning of the document)

14. Occupation of the local people

Farmers

Sources

Interview

In autumn of 1996 with Khyung mo sTobs ldan dbang phyung, the present Khyung

mo bla ma of the monastery; Tshangs dbyangs, a monk and the teacher of the

present Khyung mo bla ma at the monastery.

Texts:

KTGN

KhKRL

TsGLNy

Bonpo temples in sTong che

(124) sGar ba Temple, (125) sBra ser Temple, (126) gZe ma Temple,1 (127) sKa rgya Temple

1. Name

Among the four temples (Nos.124-127), the local people call the first three

as lha khang (temple) and the No.127 as spyi khang, ‘commune house’. While only the tantrics and monks in

sTong che use the term gsas khang, ‘temple’ since it is

the Bonpo’s own term for a temple, the common people use the word lha khang, e.g. sGar ba lha khang.

2. Location

The four temples are located in sTong che valley which is under the

administration of Chu nub (Hexi) Township of Khri ka county, Tsolho (Hainan)

Prefecture in Qinghai Province. sGar ba and sBra ser are located in Ba rgya

village 16 km from the county town and gZe ma and sKa rgya are located in

’Bum kho village south of Khri ka mkhar, the county town of Khri ka.

3. History

About history of Bon religion in Khri ka, specifically in sTong che, the

only text that briefly mentions about it, is the Gṣhen gyi dge sbyong khri ka ba kun bzang bstan pa’i rgyal mtshan gyi rnam thar, the autobiography of Khri ka Kun bzang bstan pa’i

rgyal mtshan who was born in sTong che valley, but unfortunately it has only

eighteen leafs and is incomplete. So there is very little information

regarding the history of Bon religion and its monasteries and temples in the

area. According to oral tradition, the four temples were founded by Sog

btsun Ye shes rgyal mtshan who also founded Khyung mo Monastery (No.123)

located in the same area. It is said that Sog btsun Ye shes rgyal mtshan

came from Sog sde of the Nag chu kha region2 and according to gYung drung lhun grub, the master came from Tsan

tan Monastery3 situated in that region.

The four temples were damaged at the end of the 1950s and were rebuilt in

the 1980s.

4. Hierarchical system

The four temples have no special headship system. Masters from the three

lineages of Khyung mo Monastery, i.e. Khyung mo, mKhar nag and sBra ser, had

looked after the temples until the middle of the twentieth century.

Presently it is Khyung mo sTobs ldan dbang phyug who takes care of the four

temples. Since all of tantrics of the four temples practise their rituals

together either in one temple or another, they are called sTong che Bon mang

as a collective name, and also for this reason, they have only one suit of

administrative system. However, among the tantrics of the present day, dBang

ba is regarded as the leader of all tantrics. When they gather together in

the temples for the rituals there are positions as follows:

none dbu mdzad appointed from one to four years,
depending on his ability

one dge skos appointed for one year

one gnyer pa for one year

one mchod g-yog for one year

The positions must reelected by lay tantrics during the ritual of Khro brgya

and replaced on the thirteenth of the first month each year before the

ritual finishing.

5. Current number of tantrics

There are about seventy-five tantrics in the four temples together in sTong

che valley and an additional thirty-five who come from the nomadic part of

sTong che region.

7. Educational exchange

The tantrics of the four temples have a close relationship with Bon brgya

dGe legs lhun grub rgya mtsho, the head of Bon brgya Monastery (No.100) in

Reb gong.

Either they invite him to give them teachings or they often go to Bon brgya

Monastery in Reb gong to receive teachings from him.

8 / 9. Rituals

first month: the ritual of Khro brgya from the 11th to 17th, the
temples take turn to hold the ritual every year.

4th month: ritual of gTer sgrub for a few days, dates are not
fixed.

8th month: ritual of Dam can rgya mtsho’i tshogs ’khor from the 14th
to 16th; this ritual must be performed in sKa rgya Temple.

10th month: rituals of gZe ma, Kun bzang, and Khro bo are performed
from the 22nd to 29th in the gZe ma Temple.

10. Books held in the temples

A copy of Bonpo Kanjur and Katen of the bsTan pa’i nyi ma edition. In

addition to these there are many ritual texts which are kept in the gZe ma

Temple.

12. Local community

The devotees of the four temples are those who follow Khyung mo Monastery in

sTong che.

14. Occupation of the local people

Agriculture

Sources

Interview

In autumn of 1996 with Tshangs dbyangs, the teacher of Khyung mo sTobs ldan

dbang phyug and Khyung mo sTobs ldan dbang phyug himself who is the head of

Khyung mo Monastery

Texts:

KTGN

KhKRL

TsGLNy

Sṭeng chen dgon grong gi lo rgyus lha mi dgyes pa’i ’bel gtam by gYung drung lhun grub, MS.

(128) ’Brog ru stong skor Temple

A rig stong skor gsas khang is located in 118 km northewest of Chabcha, the

county town of Gonghe. The local people call it simply Ma ni khang.

It is said that sTong skor, which was a large tribe, spread from the sTong
skor tribe of sTong che valley to Khri ka. In the past, these people were
adherents of Bon. Almost all of them were converted to Buddhism. Only seven
families remained Bonpo to this day.

In 1989 for the first time a temple was founded for the people. There are five

lay tantrics in the temple where two annual rituals are performed: rNam rgyal

stong mchod and sPyi ’dul. The performance of the first takes place from the

1st to 5th of the fifth month. This is performed by some monks from Dung dkar

Monastery (No.132) which is situated in the same county, and the second is

performed for a few days in the tenth month.

The people in sTong skor practise both agriculture and pastoralism.

Source

(1) Interviews

In autumn of 1996: sTag thar rgyal, a Bonpo lay trantric in the tribe

(129) ’Brog ru’i dPon tshang Tent Temple

sTong che is a long valley of Khri ka County. There are a lot of tribes in the

valley and they were originally nomads. In the past, these tribes were grouped

into two parts. Some of them who remain in the valley became farmers, other who

still have kept animals are of course nomads. The latter moved to Mu ge thang

pasture, about two hundred km west of sTong che valley, and it is

administratively belongs to Guinan County instead of Khri ka today. In local

dialect, the two communities are referred to as ru yul

’brog, ‘nomads and farmers.’

dPon tshang is the family of the chieftain of the community in the valley. The

family also has a nomadic part with the same name on Mu ge thang pasture. Its

Tent Temple, called ’Brog ru’i dPon tshang Tshogs ras, is usually kept in Mu ge

thang.

The Tent Temple of ’Brog ru’i dpon tshang and that of Bon brgya are the two

largest ones in Amdo. Unfortunately I have not been able get any information

regarding the history of the Tent Temple of Brog ru’i dPon tshang and the dates

of its annual rituals, because the people were scattered all over the place in

their pasture land when I undertook fieldwork and celebration of their rituals

did not coincide with my visit to this place.

(130) Bon brgya Tshogs ras (Tent Temple)

Tshogs ras signifies ‘cloth tent for gathering’.

In Amdo dialect, the sbra, ‘tent’ is pronounced as ‘ra’, so that tshogs sbra has become

tshogs ras since the tent is now made of cotton.

Bon brgya Tshogs ras is one of the very few tent temples that is still used in

Amdo. The Tent Temple has no fixed location. It is moved from one place to

another just as the nomadic tents. Every year a new location for the tent is

chosen to perform the annual rituals. These rituals are usually performed only

in autumn on pasture so that the weather is still warm and convenient for the

people to attend the ceremony.

(131) Bon brgya Khyung smon Monastery

1. Name

The full name of the monastery is Bon brgya Khyung smon dgon smin grol mdo

sngags bshad sgrub bdud las rnam rgyal don gnyis lhun grub gling.

2. Location

It is located on Bon brgya pasture which is about 45 km east of Mang stod,

the county seat of Guinan.

3. History

According to Bon brgya gYung drung lhun grub, the origin of the monastery

was a small temple called Bon brgya gsang sngags bdud ’dul gling founded in

1409 by Sha rgya gYung drung rin chen at ’Ba’ tshe chu kha in Reb gong (for

reference see his work given below), but this consideration needs to be

proved. The present Bon brgya Khyung smon Monastery was founded by him

during 1983 to 1990. He is the head of the monastery.

4. Hierarchical system

one dgon bdag bla ma

one khri ba bla ma (for one year)

one byang ’dren or dbu mdzad (for one to three
years)

one dge skos (for one to three years)

one gzhung gnyer chen mo (for one to three
years)

one mchod gnyer for each temple (for one to three
years)

one dung ’bud for each temple (for one to three
years)

one rtsi ’bud for each temple (for one to three
years)

one dbu g-yog for each temple (for one to three
years

one ja gnyer for each temple (for one to three
years)

All the incumbents are appointed every year by Bon brgya gYung drung lhun

grub based on reelection of monks except the mchod

gnyer, rtsi ’bud, dung

’bud, dbu g-yog and ja

gnyer which are appointed by the dge bskos. mchod gnyer, rtsi ’bud, dung ’bud, dbu g-yog and ja gnyer could be punished to carry out the services for

a longer period in case they did not do them well.

5. Current number of monks

There are eighty-eight monks in the monastery.

6. Current education

The monk students receive a traditional education, both through private

tutoring and collective lessons organized by the monastery.

7. Educational exchange

The monastery has a close relationship with rTogs ldan Monastery (No.178) in

rNga khog. They send monks to rTogs ldan for some further studies and

receive monastic vows.

8 / 9. Rituals

1st month: ritual of sMon lam chen mo from the 1st to 13th of the
first month; in conjuction with this ritual, the following rituals are
also performed based on the texts such as the Rṃa gnyan yul lha’i bsang khrus, Sṭong rgyung brngan chen mo, Sḍe brgyad brngan bsang and Rṃa rgyal spom ra’i g-yang ’bod.

2nd month: ritual of Kun bzang rgyal ba ’dus pa from 8th to 15th

3th month: ritual of bsKang chen from 25th to 29th

4th month: ritual of commemoration of Byang ston Rinpoche

5th month: ritual of sTag la’i sgrub chen from 8th to 16th

8th month: ritual of gSang bdag mkhar rtse from 20th to 23rd

12th month: ritual of dBal gsas sgrub chen from 13th to 21st

10. Books held in the monastery

The monastery has nine printed copies of Bonpo Kanjur and one printed copy

of Bonpo Katen. Two printed copies of the Collected Works (twenty-five

volumes) of Kun grol grags pa. Five printed copies of the Collected Works

(thirteen volumes) of Shar rdza bKra shis rgyal mtshan. Four printed copies

of the W (sixteen volumes) of gTer chen Tshe dbang ’gyur med. Five printed

copies of gter ma collection (twenty volumes) of gSang sngags gling pa. Four

printed copies of the Collected Works of Tshul chen bsTan pa’i rgyal mtshan.

Four printed copies of the Collected Works (two volumes) of dBra ston bsKal

bzang bstan pa’i rgyal mtshan. Three printed copies of the biography of Bon

brgya Rang shar rig grol, Bon brgya gYung drung phun tshogs and Byang ston

Nam mkha’ rgyal mtshan. More than two hundred other Bonpo texts. In addition

to these, there also several Buddhist texts.

11. Income and expenses

The monastery has neither land nor animals. The monks are provided for by

their families and the monastery depends financially on donations from the

faithful.

12. Local community

The local lay community consists eight villages in Bon brgya shog kha

(communal division) in Bon brgya pasture and Reb gong, because almost every

village of Bon brgya shog kha has both agricultural and nomadic parts, the

former is in Chu khog Township of Reb gong County, the latter is divided

into two parts administratively which are Sumdo Township of Guinan County in

mTsho lho Prefecture and Bon brgya Township of rTse khog County in rMa lho

Prefecture.

13. Local festivals

There is a sacred mountain called A myes Ba yan located west of the

monastery. The date of its veneration is 4th of the sixth month every year.

It is circumambulated by both Bonpo and Buddhists until today.

14. Occupation of the local people

Agriculture and pastorilism

Just now, when I have finished writting about Bon brgya Khyung smon

Monastery, sad news has reached me to say that Bon brgya gYung drung lhun

grub has passed away in his monastery. I hope that his reincarnation will

come soon and his plan to build a Tibetan medicine hospital in Bon brgya

pasture for the people will be materialized accordingt to his wishes.

Sources

(1) Interviews

In autumn of 1996: gYung drung lhun grub, the head of Bon brgya khyung

smon Monastery; sByin pa, monk of the monastery.

Texts:

Bon brgya yab myes kyi sgrub sde rjes skyong ba khyung sman dgon gyi bon ’byung lo rgyus grub pa’i gdung rabs dang mkhas pa’i gdan rabs rnams brjod pa sdong rnying me tog gsar bzhad dpyid kyi dpal yon by Bon brgya gYung drung lhun grub. MS.

(132) Dung dkar Monastery

1. Name

The monastery’s full name is Dung dkar smin grol gling and derives from its

location at the foot of Mount Dung dkar lha gnyan dkar po which is believed

to be the abode of the deity A myes Dung dkar.

2. Location

The monastery is located 20 km north of Chab cha town in Ur rti Township in

Gong he county, mTsho lho prefecture in Qinghai province.

3. History

In the early 20th century there were two Bonpo hermits of unknown origin,

living in two caves on Mount Dung dkar lha gnyan dkar po. There were also

four monks from Tsha kho, rGyal rong living in the same place as those of

the hermits. gYung drung rgyal mtshan and gYung drung, two of the four monks

were known as the dGe slong rnam gnyis. These monks from Tsha kho and and

another two monks Tshul khrims bstan ’dzin (from Che rje sTong skor) and

dPal mchog from Khyung mo Monastery (No.123) decided to set up a monastery

together. Tshul khrims bstan ’dzin, who had stayed at sTeng chen Monastery

(No.139) asked his master bZod pa rgya mtsho which of the three following

sites: Hi la wor in sTong che (in Khri ka), Mo we (in Che rje) or Dung dkar

(in Chab cha), would be the best location for a new monastery. The master

immediately and without hesitating selected Dung dkar. The monks then

requested bSod nams g-yung drung dbang rgyal, a famous Bonpo master from Ba

yan to assist and guide them in their task. As a result, bSod nams g-yung

drung dbang rgyal and the four monks are regarded as the founders of Dung

dkar Monastery. I had the opportunity to visit dPal mchog, one of the four

monks, in the late nineteen-seventies shortly before his death. According to

bsTan ’dzin (b. n 1930), the head of the monastery whom I interviewed, the

monastery was founded around 1940. A new small assembly hall was rebuilt in

1982. The present hall was built in 1992 by Tulku Tshul khrims of Ba

yan,.

4. Hierarchical system

one sprul sku

one dbu mdzad

one dge skos

one spyi gnyer

one mchod dpon

Their terms of office are not fixed. The present head of the monastery is

Tulku bsTan ’dzin dbang rgyal.

5. Current number of monks

At present there are twenty-eight monks living in the monstery.

6. Current eduction

The younger monks are taught by the elder monks and also go to Bon brgya

Monastery in Reb gong to receive further teachings from Bon brgya Tulku.

7. Educational exchange

Since several of the founders came from Khyung mo Monastery (No.123), many

of the monastery’s practices were borrowed from Khyung mo Monastery’s

tradition. At present, however, the monastery has closer ties with Bon brgya

Monastery (No.180) in Reb gong.

8 / 9. Rituals

1st month: the Klong rgyas ritual from the 4th to
the 6th days

3rd month: performance of the ritual based on the Yi
dam kun ’dus from the 13th to 17th days

4th month: performance of the rNam rgyal stong mchod ritual from the
3rd to 8th days

5th month: performance of the ritual base on the rTsa
gsum from the 13th to the 15th days

6th month: the dbyar gnas retreat from the 13th
to the 19th days

9th month: performance of the gNas brtan stong
mchod ritual from the 22nd to the 27th days

10th month: performance of the Nyag bla ritual
from the 13th to the 17th days

10. Books held in the monastery

The monastery has one copy of the Bon po bKa’ ’gyur;

the complete works of mNyam med Shes rab rgyal mtshan and Shar rdza bKra

shis rgyal mtshan, and various tantric texts.

12. Local community

As the lha sde of the monastery, there are three villages: Ur rti with 30

families which belong to Ur rti Township in Gong he County, rKa gsar with 50

families which belong to Chab cha Township of Gong he County, and thirteen

families of the Khu sgyu’u tribe in The ge Township in Gong he county.

13. Local festivals

The Dung dkar la btsas, situated on top of Mount Dung

dkar, behind the monastery, is renewed on the 1st day of the sixth

month.

Source

(1) Interviews

In autumn of 1996 with bsTan ’dzin was about 65 years old, a monk of the

monastery

(133) rKa gsar Temple

1. Name

rKa gsar gSas khang gSang sngags bdud ’dul gling, but it is a type of spyi khang, “common house”.

2. Location

The temple is located in rKa gsar village of Chab cha Township, Gong he

county, Tsho lho Prefecture.

3. History

According to oral tradition, a group of people from sPyi tshang village in

Reb gong moved to Ka mdo in Ba yan and the new settlement came to be known

as Ka mdo sPyi tshang. Their descendents split into three tribes: sPyi

tshang, Kha yangs gdong and Ba yan in Ba yan. After some time, three men

from these three tribes, together with their families arrived in Chab cha

and settled at what is now known as rKa gsar village. The man from sPyi

tshang tribe was ’Phrin rgya, his direct descendents are mKhar rtse, Khro

rgyal, Tshe ring mkhar (who passed away in 1996), dPal bzang (b.1949), gYung

dung dar rgyas (b.1996); the man from Kha yangs gdong tribe was dBang rgyal,

his direct descendents are bSod nams, Shes rab, gYung drung rgyal, Kun

bzang, bsTan ’dzin (b.1976); the man from Ba yang tribe was ’Bum pa, his

direct descendents are Byams pa, rDo rje, sTag la, Sangs rgyas rgya mtsho

(b.1965). ’Phrin rgya of sPyi tshang tribe, was the leader of the three

families and built the first three assembly halls of the temple, which was

to become rKa gsar Temple. For this reason ’Phrin rgya is considered to be

the founder of rKa gsar Temple.

In the first half of the 20th century, rTse zhig bSod nams g-yung drung

dbang rgyal, the founder of Dung dkar (No.132), visited rKa gsar, and the

Bonpo community of rKa gsar village offered him some pieces of temple’s

land. As a result he moved the three assembly halls to the foot of Mount

Dung dkar lha gnyan dkar po to be Dung dkar Monastery, a few kilometres from

the temple as well as the present assembly hall of rKa gsar gSas khang.

5. Current number of practitioners

There are forty tantrics in the gSas khang.

6. Current education

The young practitioners are taught by two teachers belonging to the gSas

khang, who mainly follow the teachings of Bon brgya Rinpoche.

12. Local community

There are seven villages: rKa gsar village with thirty families, Kha sgang

zhol ma village of Sa gru bzhi Township of Gong he County with four

families, Ra rgan village of The ge Township of Gong he County with twelve

families, Zhang bu ras village of The ge Township with eight families, rGya

ra village of Chab cha Township of Gong he County with two families, sKyi

gdong village of Chab cha Township with six families, Ur rti village of Ur

rti Township of Gong he County with forty families.

Source

(1) Interviews

In autumn of 1996 with lCags thar rgyal (b.1942), a practitioner in the

temple

(134) A rig stong skor Temple

1. Name

A rig stong skor gsas khang, but local people refer to it as Ma ni

khang.

2. Location

The temple is located in a place 118 km northwest of Chab cha, the county

town of Gonghe.

3. History

sTong skor is known, according to oral tradition, as a large tribe which

was originally came from the sTong skor tribe of sTong che valley in Khri

ka. They were formerly followers of the Bon religion. However, later almost

all of them were converted to Buddhism except seven families who still

continue to practise the Bon religion to this day. The temple was founded in

1989 and it was the first one.

5. Current number of practitioners

There are five lay tantrics in the temple.

8 / 9. Rituals

From the 1st to 5th of the fifth month, the ritual of rNam rgyal stong mchod

is performed. In the tenth the ritual cycle of sPyi ’dul is performed. It

has no fixed dates.

13. Local festivals

The mountain behind the temple is called gCas bcu and is believed to be a

dwelling of the sixteen gNas brtan.

14. Occupation of the local people

Agriculture

Source

(1) Interviews

In autumn of 1996 with sTag thar rgyal, a Bonpo lay trantric who lives in

the village

Derge County

Derge (sDe dge) is a county of Kardze (Tibetan dKar mdzes, Chinese Gan zi) Tibetan

Autonous Prefecture in Sichuan Province. It is located on the east bank of the

’Bri chu river (the Yangtze, Chinese Jing sha jiang) in the northwestern part of

the prefecture. The county is divided into seven Qu comprising twenty-six Xiang,

and one hundred and seventeen administrative villages. Gonchen (dGon chen), the

capital of the county is located at latitude 31°48’N, and longitude 98°34’E, at an

altitude of 3,240m. The county is particularly famous for its printing house known

as Par khang chos mdzod chen mo bkra shis sgo mang. It is the largest traditional

printing place in the Tibetan cultural area in Sichuan. The Par khang is renowned

for its editions of the Buddhist ’Ka’ ’gyur and bsTan ’gyur and certain texts of

the Sa skya, dGe lugs, bKa’ brgyud, rNying ma and Bon traditions, as well as its

printing blocks of images for reproducing thangkas. The printing house was founded

by bsTan pa tshe ring, the fortieth King of Derge, in 1729 within the complex of

Derge Gonchen Monastery, located in the county town. Another famous site in the

county is the temple Ge sar lha khang. Tibetans believe that Ge sar was born to

the Gling tshang family in Derge, and most of the epic’s episodes take place in

the Derge region. Thus a temple dedicated to King Ge sar was built in the county

in A phyug pasture which is believed to be the hero’s birth place. The temple

contains statues of Ge sar and the Thirty Generals. Many of the place names in the

epic correspond to existing places in the area. The temple is located 208 km

northeast of the county town. There are ten Bonpo, fourteen rNying ma pa, nine

bKa’ brgyud pa, one mixed rNying ma pa and bKa’ brgyud pa, nineteen Sa skya pa,

and five dGe lugs pa monasteries in Derge county at present.

(135) Khro tshang Monastery

1. Name

The full name of the monastery is Khro tshang Dar rgyas dgon.

2. Location

It is located 206 kilometers northeast of Derge, the county seat, in Dung

mda’ village, Lam mdo Township, dBon thog (Wointog in the local Tibetan

dialect) District in Derge county.

3. History

According to oral tradition, during the persecution of Bon by King Khri

srong lde btsan in the 8th century, two Bonpo masters, ’Bang ri ba Nam mkha’

thog rdugs and Grub chen bKra shis rgyal mtshan, took refuge on the mountain

rDza stod Rin chen spungs pa in Derge. They attracted a number of disciples,

including the Nine Saints of Khrom rdzong (Khrom rdzong rtogs dgu), the most

famous of whom was Shes rab phun tshogs; their monastic establishment thus

became known by the name of Khrom rdzong Phun tshogs gling.

In the middle of the 1st Rab byung (1027-1097), rMe’u ston bSod nams came to

the monastery and began to teach Bonpo tantric practice and the monastery’s

name was changed to bKra shis phun tshogs gling. Thereafter, the Khro tshang

lineage became the principal lineage of the monastery and the monastery was

renamed Khro tshang Dar rgyas gling. It is not clear who the first master

was and when precisely the lineage originated, but according to one account,

the first master was Khro tshang Mar legs. According to the same account,

there were three brothers in the Khro tshang lineage, Mar legs, Byang pa Nyi

ma rgyal mtshan and Mu la snying po. Khro tshang Mar legs went to Zal mo

sgang and became the master of the monasteries situated in Shar rdza’i lding

khrom. They are: Khro tshang, sMon rgyal, ’Bum rmad, Shar rdza Ri khrod,

sTeng chen, Zer ’phro and ’Phen zhol. His two brothers went to The bong and

Rong khams. rTogs ldan Ye shes bstan ’dzin (1772-?) of Khro tshang Monastery

became the monastery’s first abbot (mkhan po) and established the observance

of the summer fast (dbyar gnas). His successors were mChog sprul Khro bo

rgyal mtshan, mKhan chen lHun grub ye shes, rTogs ldan bSam gtan ye shes,

Dam ldan Shes rab seng ge (rTogs ldan chung ba, the “Younger Saint”), Nyams

rtogs Tshad ’phel dga’ bde, Grub brnyes Tshe dbang ’od zer, ’Gro ’dren A

dkar, rGyud ’dzin rNam mkhyen rang grol, Yongs ’dzin ’Brug gsas chems pa

(?-1991).

All the Kun grol Trulku from Kun grol ’Ja’ tshon snying po (b.1700) to Kun

grol Hum chen were in charge of the monastery. gSang sngags gling pa from

Nyag rong and Shar rdza bKra shis rgyal mtshan also taught and practised at

the monastery for a number of years.

4. Hierarchical system

A son from every generation in the patrilineal descent of the Khro tshang

family was chosen as the “throne-holder” of the monastery. The head of the

monastery is therefore hereditary.

one sgrub bla

two dbu mdzad

two dge skos

two mchod dpon

two ’cham dpon

six gnyer pa (divided into three groups of two)

All the incumbents are reappointed every five years with the exception of

the abbot.

5. Current number of monks

There are hundred and twenty monks and novices in the monastery.

6. Current education

Each year the monastery’s administration appoints a teacher to teach Tibetan

literature and Bon practice and theory to the young monks for five months,

from January to the end of May. Every year, a group of monks perform a

ritual called zhag brgya, “one hundred nights”, which

includes the practices of sngon ’gro, rtsa rlung, ritual cycles of dBal gsas, Phur pa, gSang ba drag

chen, Khro bo, Byams ma, gDugs dkar, Ma rgyud, Lha rgod, Khyung dmar, sTag

la and formerly Me ri.

7. Educational exchanges

Khro tshang is a branch of sMon rgyal Monastery which is located in the same

area. This connection seems to have originated with Kun grol Hum chen, but

at present Khro tshang is closer to Shar rdza Ri khrod (which even has a

number of cells reserved for the monks of Khro tshang) and sends around two

to fifteen of its monks to Shar rdza Ri khrod for tantric practice and

further training.

8. Daily rituals

They usually consist of the following practices.

Early morning

A li ka li

rtsa lung

sdus phyag

mchod pa

bsang ’don

chab gtor

During the day

yi dam bsnyen sgrub

In the evening

gsol kha

bsur

lus sbyin

rtsa lung

9. Annual rituals

1st month, Rituals based on the followng texts: the ’Ḍzam gling spyi bsang, Ṛig ’dus tshogs ’khor and Yi dam phyi nang gsang gsum gyi skang ba on the 1st day; the Kun rig sgrol ma for four days, Mḍo gYung drung klong rgyas for two days,
Zhi khro sgrub chen for ten days,
Ṃa rgyud thugs rje nyi ma and
Kun gsal byams ma’i sngags sgrub
for four days, starting on the 8th day

4th month, Rituals based on the Sṇang srid zhi chen gyi sbyin sreg and MChod gtor bdud rtsi chu rgyun on the 10th day

5th month, Rituals based on the Bla ma rig ’dzin ’dus pa’i sgrub chen with ’cham for
ten days, SPyi bsang yid bzhin nor bu
and mChod gtor for two days, the dbyar gnas summer-fasting (the number of participants for this
ritual is limited to twenty-five monks) for fifty days starting on the
3rd day

6th month, Rituals of the Byams ma’i mdo chog, Srid rgyal drel dmar
gyi tshogs ’khor, and the smyung gnas fasting
practice from the 17th to the 22nd day

10th month, Rituals based on the GYung drung yongs rdzogs and Khro bo ngo mtshar rgyas pa’i sgrub chen, MKha’ klong gsang ba’i mdos chen, Zhi khro rtsa gsum rgya mtsho’i gar ’cham with ’cham dance, for fifteen days, beginning on the 17th.
These rituals lead to the performace of the dgu gtor
rite.

11th month, Rituals based on the Bum sgrub chen mo sgrib sbyong dril sgrub for eight days, ’Od dpag med and Zhi khro rigs brgya for seven days, beginning on the 8th day, and the
ritual cycle of sTag la performed by the seven officials of the monastery
for five days starting on the 25th.

12th month, the practice of the rab gnas
consecration starting on the 10th day for five days

Rituals of g-yang sgrub and the ritual cycle of gDugs

dkar, Ge khod, and Phur pa performed by seven monks for seven days at an

auspicious time in the year.

Chanting of the bsang ceremony and the chanting of the

main ritual text of the dBal gsas cycle, and the atonement of Srid rgyal by

one monk in the sgrub khang every day.

10. Books held in the monastery

The assembly hall is the only surviving building of the original monastery

which was destroyed during the Cultural Revolution. It contains an entire

wall covered by paintings depicting the life of gShen rab Mi bo. The

monastery once possessed a complete set of the Bonpo Kanjur collected by

Khro tshang Yid bzhin dbang rgyal. When sPen pa dbang rgyal (b.1926), one of

the present monks of the monastery, was seven or eight years old, Yid bzhin

dbang rgyal was already eighty years old, which means that the latter was

active in late 19th-early 20th century. Since the monastery already

possessed several sections of the Kanjur, Yid bzhin dbang rgyal had the

monks copy the missing texts, and copied a number of the texts himself,

following the order in the catalogue of the Bonpo Kanjur by Nyi ma bstan

’dzin. These Bonpo canonical texts with Yid bzhin dbang rgyal’s own

annotations was still in the monastery’s possession in 1997.

11. Income and expenses

In the early nineteen-eighties, the monastery received ninteen thousand

Chinese Yuan from the tenth Panchen Lama for its restoration. The monastery

owns 12 mu (a Chinese measuring unit = 0.0667 hectares)

of farmland, fifty female yaks looked after by several local families who in

exchange give the monastery 5 kg of butter per yak per year (in 1997 1 kg of

butter sold for 28 Yuan). The harvest of each mu yields

250 kg of barley (in 1997 1 kg of barley sold for 2.60 Yuan).

12. Local community

The local lay community consists of three yul pa (communal division): Yar

thang with twenty-five families, Dung mda’ with fifty families, and mKha’ re

with thirteen families, (a total of ninety-three families and a population

of about five hundred).

13. Local festivals

The three mountain peaks of rDza stod rin chen spungs pa are called Dung

rgyal, Seng chen and Drag sngon. Since the three peaks are the abode of lha btsan, klu btsan and gnyan btsan they are also collectively known as bTsan

rgod rnam gsum, “the Three btsan rgod”. The mountain was “opened” (gnas sgo phyed pa) as a holy site (gnas

ri) by gSang sngags gling pa.

The mountain is venerated by the local community on two different dates and

in two differents ways: 1. the gnas skor

circumambulation on the 15th day of the 4th month, during which both the

local lay community and the monks circumambulate and perform the bsang

ceremony at the mountain’s three la btsas (la btsas bstod pa). 2. Since Brag sngon, the summit

immediately behind the monastery constitutes the lowest foremost peak of the

mountain, it is the monks alone who propitiate it on the 21st day of the 7th

month. This ceremony is called rlung rta bstod pa, the

scattering of the wind horse. The former ritual (involving both lay men and

monks) is quite simple, but for the latter, the monks perform a complete

ritual of bsang, accompanied by the dar

lcog flags and the wind horse.

14. Occupation of the local people

Mostly nomads and some farmers

Sources

(1) Interviews

(August, 1997): sPen pa dbang rgyal, a former monk at the monastery

(b.1926) and gYung drung dar rgyas, the dge bkos of the monastery

(2) Texts

KGLG, Vol.1, pp. 616-620

(136) sMon rgyal Monastery

1. Name

The monstery’s full name is sMon rgyal dga’ ldan dar rgyas gling.

2. Location

The monastery is located on the north bank of the rDza chu river in A khod

valley, rDza khog in Derge, 233 km north east of Gonchen Township, the

county seat of Derge.

There is a hermitage called mThong chen Hermitage or sMon rgyal Hermitage on

the mountain behind the monastery.

3. History

There was a couple called ’Brog Bla ma lHa yi dbang po and dBra za mGon

skyid ma whose son was born near the sacred mountain rMa rgyal spom ra. The

son, named rMa rgyal Bla ma, established a hermitage at a site called sMon

mKhan bu gdong. He had two sons, Dam pa rang grol and lHa yi blo gros. The

former, Dam pa rang grol, became an accomplished master, specialized in the

meditation system according to the Zhang zhung snyan brgyud, the oral transmission from Zhang zhung. He

travelled extensively throughout Amdo and Khams to spread the teaching, and

became renowned in these regions as sMon rgyal Bla ma. His brother, lHa yi

blo gros, was a lay master, and his descendants include a great number of

famous and important masters (Sṃon rgyal dgon pa’i lo rgyus by Tshe brtan rdo rje, MS).

Dam pa rang grol took up residence in the hermitage on the site of the

monastery, but the period after his death until the time of Kun grol grags

pa ’ja’ tshon snying po (b.1700) remains obscure. Kun grol grags pa, born in

Khyung po rGyas reg khog, undertook the monastery’s construction. He was

therefore considered as the dgon bdag, the master of

the monastery.

Here is a list of the Kun grol reincarnations:

Kun grol grags pa ’ja’ tshon snying po, born Khyung po rGyas reg
khog

Klu dbang rgyal po, born in mDo khams lha mo brag dkar

bsTan ’dzin rin chen gtsug phud, born in Central Tibet

bsTan ’dzin tshul khrims grags pa, born in ’Dan sgrol ma lha khang

’Chi med bdud ’dul gling ba, born in Chos rgyal sde dge’i mdun skor

Hum chen ’gro ’dul gling pa, born in rGyal rong

The abbots of the monastery are known only from the time of ’Chi med bdud

’dul gling pa, the fifth Kun grol, onwards:

Shes rab dbang rgyal

Zla ba grags pa

Nam mkha’ dbang rgyal

Tshul khrims mchog ldan

bsTan pa ’brug grags (b.1946), the present abbot

sMon rgyal Monastery is composed of two parts: the upper monastery (yar dgon), and the lower monastery (mar

dgon). According to oral tradition, the yar

dgon was built by the first Kun grol, but there is no mention of

this in his biography. The latter’s son Bla rgan rGyal sras built the lHa

gsar khang temple. The monastery was destroyed during the Cultural

Revolution and was rebuilt in the 1980s.

4. Hierarchical system

dgon bdag

mkhan po

one dbu mdzad

two dge skos,

two mchod dpon

one ’cham dpon

three rgyu gnyer (one is rgyu
dpon and the other two rgyu gnyer)

two ’bud pa (musicians)

The incumbents of the above-listed positions are reappointed every four

years; the mkhan po’s position is permanent. In this case, the mkhan po replaces the master of the monastery in his

absence and is selected among the most academically and spiritually

accomplished monks of the monastery.

5. Number of monks

There are ninety novices and monks in the monastery.

6. Curent education

One of the two dge bskos teaches Tibetan and religious

practice to the novices throughout the year exept for one month holiday in

winter and one month holiday in summer. For more advanced training, the

students generally go to Shar rdza ri khrod for further training.

7. Educational exchange

A saint from sMon rgyal Monastery called Grub thob A stag kha ba rjes med

founded A stag khang tshan, a monastic hostel, in sMan ri in gTsang,

reserved for the monk students from rDza khog, Me nyag, sDe dge, Nyag rong,

’Dan ma and sGe bshes khog (in Rong brag of rGyal rong). As a result, sMon

rgyal Monastery developed close ties with sMan ri. For the past few decades

however, because of the influence of Shar rdza bKra shis rgyal mtshan’s

teachings, monasteries in the region, including sMon rgyal, have been

sending their monk students to Shar rdza ri khrod for further training. rMon

rgyal Monastery has four branches (dgon lag): Khro

tshang (No.135), ’Bum rmad (No.137), Zer ’phro (No.140) and Gong lung

(No.149).

8 / 9. Rituals

1st month : the performance of the ritual based on the Zhi khro dam pa rig brgya dkyil ’khor
from the 8th to the 22nd day

5th month : the observance of the smyung gnas
fast from the 8th to the 20th day;

6th month: the dbyar gnas summer-fast from the
1st to the 30th day

9th month: the recitation of the mantra snying po rnam
gsum and the sidhi for 7 days

11th month: the dgu gtor rite based on the
performance of the Zhi khro cycle rom the 21st to the 30th

Daily life of the individual monks:

In the morning: the monks begin the day with the meditation on the root Guru

(rtsa ba’i bla ma), and then chant the prayers: Bla ma rgyang ’bod, rTsa ba’i bla ma’i

gsol ’debs, rTsa rlung gsol ’debs, Rlung thun gcig bcad, Sems sbyong,

Yi dam zhi drag; this is followed by the

purificatory ritual of bsang, the practice of the phyag salutation and and the chu gtor ceremony of water

offering.

The afternoon is devoted to reading and recitation.

In the late afternoon: chanted invocation of the religious protectors (srung ma’i gsol kha), followed by the practices of minor

rituals such as the lus sbyong, the sems sbyong the bsur and the gcod.

10. Books held in the monastery

The monastery has an old incomplete manuscript copy of the Bonpo Kanjur;

three copies of the printed edition of the Kanjur published by sMon rgyal

lha sras; one copy of the printed edition of Buddhist Kanjur and a

collection of various texts for liturgical purposes. The monastery formerly

possessed three copies of the Bonpo Kanjur: one Khro skyabs edition and two

manuscripts. Both manuscript copies came from the Hor region. The 6th Kun

grol was the spiritual master of the king of Hor (Hor spyi khyab rgyal po),

who ruled over what was known as the “Thirty-nine Tribes of Hor”. One day he

had a dream in which a mkha’ ’gro ma told him to build

a stupa to be dedicated to sTag la at Hor lan stod and another to be

dedicated to Phur pa at Lan sog sum mdo. He did as instructed in the dream

and the king of Hor offered him a manuscript copy of the Bonpo Kanjur in

gratitude for having built the two stupas on his estates. However, the 6th

Kun grol did not want to accept the Kanjur and had two copies made instead.

A great number of people were hired for the purpose and the work was

supervised by lCang ’jug dBal gsas thar, the minister of the king of Hor.

The 6th Kun grol finally brought his two copies of the Kanjur to sMon rgyal

Monastery in 1954.

11. Income and expenses

The monastery has ’bri (female yak) which are tended by

several local families in accordance with the shi med

contract.

12. Local community

The lha sde (local lay community) of the monastery

consists of eight villages: gSer mda’ with ten families, Khang gsar with

fourteen families, dGon nang with twenty-seven families, Rabs mang with

thirteen families, ’Gul ba with four families, A khod with twenty families,

dGe nang with seventeen families and sDe chung with a few families.

13. Local festivals

The mountain behind the monastery is called Khyung mo dpal ri. The la btsas on top of the mountain is dedicated the local

deity known as Shwa mdzo gnyan po dkar phyogs. The mountain is a combination

of the cult of the local deity and a sacred site of the gnas

ri type.

The propitiation and circumambulation of the mountain, by both monks and

laymen, takes place on the 18th day of the 5th month.

There are four additional mountains, gNas rgod rta rna mdung rtse in the

east, sTag sham gnyan po in the south, gSe dal gnam lcags thog rgod in the

west and De’u dpon gNam lha dkar g-yag in the north, each has a deity

bearing the same name and a la btsas on its summit.

They are propitiated by the Bonpo lay community once a year.

The monastery also has a cemetery known as gSer mdo bo che, located in gSer

lung valley, a two hours’ walk northwest of the monastery.

On the 12th of the 8th month, the lay people perform the sa

zhib, ‘land inspection’, a special custom during which the local

population first receive a blessing in the morning from the guardian deity

of the monastery in front of the sgrub khang sanctuary,

and then a group of horsemen inspect the monastery’s estates, to check

whether the pastures, forests, paths, etc, belonging to the monastery are in

good condition, whether anything has been stolen and whether any strangers

are occupying the land. Once they have completed their round, they disperse

without returning to the monastery.

14. Occupation of the local people

Farming, animal husbandry and trade

Sources

Interviews

Autumn 1997: Tshe brtan rdo rje, a monk at the monastery and teacher at

the Sichuan School of Tibetan Language in Dartsedo (b.1948); gYung drung

’phrin las, a monk at the monastery (b.1957); Pad ma skal bzang, a monk

at the monastery (b.1928); Nam mkha’ bstan ’dzin (b.1931), a monk at the

monastery; Pad ma dbang rgyal (b.1928), a monk from the monastery

(137) ’Bum rmad Monastery

1. Name

Since ’Bum mda’ village, the lha sde (the local lay

community of the monastery) considers the monastery’s site to be the best in

the region, the monastery was named ’Bum rmad, (’bum

after the name of the village, and rmad meaning

‘best’).

2. Location

The monastery is on the north bank of the rDza chu river, about three and

half hours on horseback from sMon rgyal Monastery which is located southeast

of ’Bum rmad Monastery on the east bank of the rDza chu river.

3. History

There is a short text written by the administrative committee of the

monastery which states that the monastery was founded by the fourteenth

rMe’u bSod nams dbang grags in the Wood-Dog Year of the 2nd Rab byung

(1094). According to mThu stobs rnma rgyal, who is the present rgyal tshab of Shar rdza bKra shis rgyal mtshan and

master of ’Bum rmad Monastery, first there was a monastery on the south bank

of rDza chu river. As it was located close to a rock called rGya rdzong

brag, the monastery was named rGya rdzong Monastery. bSod nams dbang grags

appointed dBra bla Nam mkha’ blo gros as his successor. Under Kun grol ’Ja’

tshon snying po (b.1700), after the succession of the monastery’s eleventh

abbot (after the accession of Kun grol ’Ja’ tshon snying po (b.1700), the

eleventh abbot), the monastery was moved to the north bank of the river,

where its local lay communinty lived, and the name of the monstery was

changed to ’Bum rmad. As far as we know he was succeeded by gYung drung rnam

rgyal, born in rDza yul, and was then recognized as the reincarnation of his

predecessor? gYung drung rnam rgyal’s incarnation seems to have been dBon

sprul bsTan pa rgyal mtshan who was recognized by dGe bshes gSang sngags

grags pa. The following reincarnation was Ye shes bstan ’dzin, recognized by

gTer chen bDe gling pa. Ye shes bstan ’dzin was succeeded by Mi pham rnam

rgyal. His successor was dGe sprul Yid bzhin legs grub (d.1952), recognized

by Kun grol bDud ’dul gling pa. The reincarnation of dGe sprul Yid bzhin

legs grub was ’Chi med zla ba yid bzhin rgya mtsho (b.1978, also known as

’Chi med zla ba ye shes), recognized by Tshul chen Trulku of rTogs ldan

Monastery in rNga khog. The last abbot of the monastery, mThu stobs rnam

rgyal was born in 1926. He became a monk in ’Bum rmad Monastery at the age

of eight. The following year, Shar rdza bKra shis rgyal mtshan, sensing that

his life and hence his contribution to the Bon religion were coming to an

end, decided to perform the Phyi rgyud cho ga bcu gnyis

empowerment ceremony, which was to be his last. mThu stobs rnam rgyal

participated in the empowerment ceremony. Shortly after Shar rdza bKra shis

rgyal mtshan ‘passed away into his rainbow body’. mThu stobs rnam rgyal

studied under Blo gros rgya mtsho, the apostle (rgyal

tshab) of Shar rdza bKra shis rgyal mtshan, Gling zhig Tshe dbang

g-yung drung and various other masters. At the age of thirteen, he became a

disciple of Kun grol hum chen and studied with him for nine years. At the

age of twenty-two, he went to central Tibet on a pilgrimage to Bon ri, Yar

lung, rGyal rtse, bKra shis lhun po, Zhu tshang, Sa skya, gShen Dar sding,

mKhar sna, sMan ri, gYung drung gling, Se ra, ’Bras spungs, dGa’ ldan and a

number of other sacred sites. When he returned to rDza khog, he became the

teacher of sMon rgyal lha sras, a son of Kun grol hum chen. Kun grol hum

chen died when mThu stobs rnam rgyal was thirty-one years old. In 1984 mThu

stobs rnam rgyal was chosen as the rgyal tshab of Shar

rdza bKra shis rgyal mtshan. He has greatly contributed to the development

of Bon religion, particularly the teachings of Shar rdza bKra shis rgyal

mtshan, at Shar rdza Hermitage. In 1993, A g-yung, who was on a visit to the

hermitage, officially confirmed his appointment as the rgyal

tshab, with the approval of the government of dKar mdzes prefecture.

In 1986, the main building of ’Bum rmad Monastery which served as a granary

during the Cultural Revolution was restored by mThu stobs rnam rgyal.

4. Hierarchical system

one mkhan po

one dbu mdzad

one dge skos

one ’cham dpon

one mchod dpon

one mchod g-yog

one ’bud pa (who blows the conch shell)

one dbyar bdag (leader of the dbyar gnas ritual)

Their term of duty is three years.

5. Curent number of monks

There are about sixty monks and novices in the monastery.

6. Current education

The young monks are taught basic Tibetan and religious doctrine. They have

daily lessons, one lesson in the morning and another in the afternoon and

get five days off in autumn to help their families with the harvest. The

religious teachings are based on the following texts: Ṃa tri sgrub sbyong, Mḍo g-yung drung klong rgyas, Rṇam par rgyal ba, Byams ma, Ṣa bdag ’khrugs bcos, SPyi spungs skor gsum, Gṣas mkhar mchog lnga, Gṣang sngags ma rgyud, Ṛigs lnga bde gshegs ’dus pa, Zhi khro and Gḍugs dkar.

7. Educational exchange

In the past, ’Bum rmad was a branch monastery of sMon rgyal located in the

same area. Monks are sent to Shar rdza Hermitage for religious study and

practice.

8 / 9. Rituals

1st month: rituals based on the texts such as Mḍo g-yung drung klong rgyas and Gṣang sngags ma rgyud as well as Ṛig ’dzin bde gshegs ’dus pa by Shar rdza bKra shis
rgyal mtshan and Zhi khro dgongs ’dus
by Kun grol ’Ja’ tshon snying po followed by a ’cham
dance. The dates for these rituals are not fixed and may be performed any
time in the 1st month; the length depends on the amount of funding
received.

5th month: rituals based on the cycles of Khro bo and Phur pa. The dbyar gnas ceremony is performed by the monks in the
dge tshul grade and there are usually about only
twenty-five of them.

8th month: observation of the smyung gnas fast

11th month: the bum sgrub ritual based on the tradition of Mi shig rdo rje

Starting on the 21st day of the 12th month: ritual based on the cycle
of Khro bo, ending with a ’cham performance for
three days from the 27th to the 29th. Apart from the last ritual in the
12th month, none of the rituals have fixed dates and may be performed
anytime in the prescribed month.

10. Books held in the monastery

The monastery has one copy of the Kanjur published by A g-yung and sKal

bzang phun tshogs in Chengdu 1985-1987; one copy of the Collected Works of

mNyam med Shes rab rgyal mtshan; about twenty volumes of Bonpo tantras, bDe

chen gling pa’s collected works (in twelve volumes), Kun grol ’ja’ tshon

snying po’s collected works (in twelve volumes), Shar rdza bKra shis rgyal

mtshan’s collected works (in twelve volumes), the Ṭshe dbang bka’ thang (in four volumes), and gSang

sngags gling pa’s collected works (in thirteen volumes).

11. Income and expenses

The monastery has neither fields nor animals; the monks provide their own

food.

12. Local community

The local lay community consists of three villages: ’Bum mda’ with

thirty-three families (one hundred and ninety people), Ra ’og with forty-six

families (two hundred and sixty-four people), and Re mda’ with fifteen

families (ninety-two people).

13. Local festivals

The sacred mountain (gnas ri) called Shar rdza gYung

drung lhun po is less than 1 km southeast of the monastery. It is said that

the place was ‘opened’ (gnas sgo phyed pa) by gSang

sngags gling pa in a Tiger Year and is venerated every Tiger Year. In

accordance with tradition, the hermits of Shar rdza Hermitage together with

the monks from ’Bum rmad and sTeng chen monasteries begin the mountain’s

veneration on a suitable day in summer. They must camp one night at each of

the cardinal points around the mountain. The lay community of the Bonpo

monasteries in the Shar rdza area also participate.

An empowerment ceremony is performed at each of the four points. Each

ceremony is based on one of the twelve divinities drawn from the Ḍri med gzi brjid by Blo ldan snying po. The

divinities are: bDer gshegs kun rig, Kun bzang rgyal ba rgya mtsho, bDer

gshegs sMon lam mtha’ yas and dBang ldan dus ’khor.

The mountain is also regarded as the residence of the local deities (yul lha). There is a white rock on the mountain which is

believed to be the abode of a local deity called bKa’ gnyan Dung dkar mar

rgyan. Its date of propitiation is not fixed and is determined by divination

each year. Another local deity called Zhe chen stag mgo is believed to

reside in the mountain. This deity is propitiated twice a year, in the 1st

and 5th months, the exact dates are determined each year by divination. Both

deities are propitiated mainly by the local lay people.

14. Economic occupation of the local population

Farmers and nomads.

Sources

(1) Interviews

In autumn 1997: mThu stobs rnam rgyal, the rgyal

tshab of Shar rdza Hermitage, also a monk and the master of ’Bum

rmad Monastery, born in 1926.

(2) Texts

Rḍza ’bum rmad dgon gyi lo rgyus

compiled by the committee called ’Bum rmad dgon pa’i bdag gnyer tshogs

chung in 1994, MS

(138) Shar rdza Hermitage

1. Name

As its name indicates, it is a hermitage founded by Shar rdza bKra shis

rgyal mtshan (1858-1934). Since the mountain on which the hermitage is

located is called Gyer bza’, the hermitage is also referred to as Gyer bza’

Ri khrod.

2. Location

The hermitage is located on the northeast bank of the rDza chu river, about

two hours on horseback from ’Bum rmad Monastery (No.137) following the track

along the river. There is no motorable road leading to the hermitage.

3. History

Shar rdza bKra shis rgyal mtshan is the most famous and important Bonpo

master and scholar in the 20th century. He is believed to have obtained the

‘rainbow body’ (’ja’ lus). His popularity and influence

over the Bonpo community and culture continue to grow, especially in Khams

and Amdo where more and more statues of him are appearing in Bonpo and even

Buddhist monasteries. Both an accomplished spiritual master and scholar, his

teachings, contained within the eighteen volumes of his collected works,

have become a fundamental reference in Bon. His history of the Bon religion

was translated into English and analyzed by Samten G. Karmay, and published

under the title of The Treasury of Good Sayings:

A Tibetan History of Bon (London Oriental Series, Vol.26, Oxford

University Press, 1972).

At the age of thirty-three, Shar rdza bKra shis rgyal mtshan (1890, the

biography, pp.112-119) established the hermitage; during his life time, it

was occupied only by his disciples who gathered there to receive his

teachings and practise meditation under his guidance. After his

extraordinary death at the hermitage, the place became a holy site not only

for Bonpos, but also for Buddhists, and large gatherings of Bonpo tantric

practitioners from Khams and Amdo take place there. As a result the

hermitage has been enlarged and has become one of Tibet’s major religious

sites. Shar rdza bKra shis rgyal mtshan’s original hermitage (where he lived

and practised), the bDe chen ri khrod, is located on the upper part of the

mountain and commonly referred to as Ri khrod gong ma, ‘upper

hermitage’.

The hermitage’s small printing house (par khang) and

meditation cells are located on the lower part of the mountain and are known

as Ri khrod zhol ma, ‘lower hermitage’.

4. Hierarchical system

Before his death, Shar rdza bKra shis rgyal mtshan appointed his nephew Blo

gros rgya mtsho (1915-1954) as his apostle (rgyal

tshab) at the hermitage, but the latter died at the age of forty.

Before Blo gros rgya mtsho left for Lhasa, he appointed Zer ’phro Tshul

khrims dbang phyug as his rgyal tshab, the latter died

in 1960. In 1984, mThu stobs rnam rgyal of ’Bum rmad Monastery was elected

as the rgyal tshab but after twelve years, relations

between sTeng chen Monastery (No.139) and the rgyal

tshab became strained and so the latter returned to ’Bum rmad, his

original monastery, A ’jigs, a monk from Ye shes Monastery (No.150) in Nyag

rong, is now in charge of the hermitage. When I visited Shar rdza ri khrod

in August 1997, fourteen monks from Khams and Amdo were practising at the

hermitage under his guidance. He must be in his thirties and is called mKhan

chung, ‘younger abbot’ by the monks at the hermitage, although his

appointment is temporary and unofficial.

5. Current number of monks

There are fourteen monks residing at the hermitage.

6. Current education

Shar rdza ri khrod is a place reserved for individual religious practice,

particularly the three-year retreat. Practitioners at the hermitage may also

receive special teachings and tantric empowerments from the mkhan po and other masters.

7. Educationa exchange

Before Shar rdza bKra shis rgyal mtshan’s time, Bonpo monasteries sent their

monks to sMan ri to study philosophy and practice meditattion. Indeed, sMan

ri and gYung drung gling were the only place for Bonpo monks to pursue their

studies and obtain the dge bshes degree (for an account

of the two monasteries see Nos.1 and 2). Monks who had been to these two

monasteries were generally highly respected back in their own monasteries.

Although this is still true to some extent, the situation has changed

considerably since the Cultural Revolution. Thus sMan ri and gYung drung

gling no longer receive the support it used to and are gradually losing

their influence throughout the whole Tibetan cultural area; they no longer

run the complete programme of Bonpo studies leading to the dge bshes degree which formerly attracted monks from as far as Amdo

and Khams. In the meantime Shar rdza bKra shis rgyalmtshan’s influence,

owing to his scholarly and spiritual accomplishments and miraculous death,

has been steadily growing, and, moreover, Shar rdza Hermitage is much closer

than sMan ri or gYung drung gling for the Bonpo monks of Amdo and Khams.

Thus, at present most Bonpo monasteries in Amdo and Khams send their monks

to Shar rdza Hermitage instead of sMan ri or gYung drung gling. The number

of monks at the hermitage varies and there is a constant turn over. In the

last fifteen years, Derge county government founded several religous schools

for monks of all different religious traditions and Shar rdza Hermitage was

included among the schools for Bonpo teachings and thus may officially

accept monks, but the educational system remains traditional and it is still

mainly a retreat center.

8 / 9. Rituals

Since Shar rdza Hermitage is not a monastery, apart from the occasional

empowerment ceremonies, there are no collective rituals or ceremonies.

10. Books held in the monastery

The hermitage has a small traditional printing house, and owns some printing

woodblocks (par shing).

11. Income and expenses

The practitioners residing at the hermitage must provide their own food; the

hermitage receives offerings from the faithful in the form of rtsam pa, yak meat, etc, which it keeps for

visitors.

13. Local community

The entire population of the Shar rdza area is Bonpo. There are four Bonpo

monasteries around the hermitage: ’Bum rmad, sTeng chen (No.139), Zer ’phro

(No.140) and ’Phen zhol (No.141), with their respective local lay

communities. The hermitage however does not have a specific community.

14. Occupation of the local population

Mainly farmers and some nomads

Sources

(1) Interviews

(August 1997): mThu stobs rnam rgyal (b.1926), the rgyal

tshab of Shar rdza Hermitage, and the head of ’Bum rmad

Monastery

(2) Texts

RJe btshun bla ma dam pa nges pa don gyi g-yung drung ’chang dbang dpal shar rdza ba chen po bkra shis rgyal mtshan dpal bzang po’i rnam par thar pa ngo mtshar nor bu’i phreng ba thar ’dod mkhas pa’i mgul rgyan by dBra ston bsKal bzang bstan

pa’i rgyal mtshan (1897-1959), Beijing: Krung go bod kyi shes rig dpe

skrun khang, 1990

(139) rDza sTeng chen Monastery

1. Name

rDza sTeng chen Monastery has several names, the original name was bsTan pa

’gyur med sTeng chen rnam rgyal gling. Following its destruction in 1902 by

the monks of dGon gsar Monastery located in the vicinity, the monastery was

rebuilt and renamed dPal gShen bstan mdo sngags g-yung drung dar rgyas

gling.

2. Location

The monastery is three hours on horseback from Nya ’gug Township which is

located 248 km northeast from Derge county town. The monastery stands on the

north bank of the rDza chu river (Ya long jiang in Chinese) which runs

through Derge to dKar mdzes (Gan zi) county along a northwest - southeast

axis.

3. History

There are two versions: according to the Rḍza sṭeng chen dgon gyi lo rgyus by Tshe dbang ’gyur med, the

monastery was founded by rMe’u A yu dang ra, according another one it was

founded by rMe’u Grub chen Nam mkha’ g-yung drung.

The monastery’s original name was bsTan pa ’gyur med sTeng chen rnam rgyal

gling. At first, the family of rMe’u, who was based in gTsang, was in charge

of the monastery, but unfortunately the history of this lineage remains

obscure. However, later dBra ston lHa yi blo gros (his dates are not known,

but he is believed to have been a contemporary of ’Gro mgon ’Phags pa,

1235-1280) from dBra dgon Monastery in dKar mdzes came to sTeng chen where

he later settled and hence started a rMe’u lineage. It is said that dBra

ston founded twenty monasteries in dBus gtsang, Khams and Amdo. He extended

sTeng chen Monastery by building the gTsug lag khang and also enlarged the

temple. His successor was dBra pa ’Dul ba rgyal mtshan who received his

ordination from mNyam med Shes rab rgyal mtshan, founder of sMan ri

Monastery. dBra pa ’Dul ba rgyal mtshan first went to gYas ru dBen sa kha

Monastery in gTsang. He is referred to as ’Gro mgon dBra ston chen mo and is

said to be one of the Eighteen Masters (ston pa bco

brgyad) of gYas ru dben sa Monastery. He was succeeded in turn by

dBra pa Tshul khrims rgyal mtshan who studied the A

khrid, rDzogs chen and sNyan

rgyud traditions under rMe’u mKhas pa dPal chen. The period from

Tshul khrims rgyal mtshan’s time to that of dBra ba sKal bzang nyi ma

remains obscure. dBra ba sKal bzang nyi ma was born in the Iron-Hare Year in

the 15th Rab byung (1891). During his time, in 1902, sTeng chen Monastery

was burned down by the monks of the nearby dGe lugs pa monastery of dGon

gsar, because the dGon gsar monks believed that the assembly hall of sTeng

chen prevented the sunlight from reaching their monastery (i.e. the monks of

dGon gsar Monastery were jealous of the height and grandeur of sTeng chen

Monastery). I am sure there are two sides to this story but unfortunately I

could not find any Sources containing dGon gsar Monastery’s version of the

events. In any case the monastery was burned down by the dGon gsar monks and

more than twenty buildings and all the statues and texts within were

completely destroyed. sKal bzang nyi ma fled to Hor in the Nag chu kha

region, and the elder monks to gSer thar pasture.

In 1905, sTeng chen Monastery sent a group of representatives from sTeng

chen and other monasteries, accompanied by two lDing dpon officers from Nyag

rong to Lhasa to request permission to rebuild the monastery. gNas brtan

gYung drung bstan pa, the representative of sTeng chen Monastery, related

the events to the sPyi khyab mKhan po of the bKa’ shag in Lhasa (the highest

monk official in the Dalai Lama’s government), who reported the story to the

13th Dalai Lama. The Dalai Lama granted the monastery permission to rebuild

and the sPyi khyab mkhan po sent a government representative together with A

rta, one of the lDing dpon officers of Nyag rong, to rDza khog to act as

mediators between the two monasteries. 1908 marked the beginning of the

monastery’s reconstruction. The work was supervised by dBra spyul sKal bzang

nyi ma and dBra dpon rNam rgyal grags pa, the local chief. Shar rdza bKra

shis rgyal mtshan and dBra sras Zla ba grags pa also largely contributed to

the reconstruction and revival of the monastery. In 1916, the work was

completed and the monastery was renamed dPal gShen bstan mdo sngags g-yung

drung bstan rgyas gling. Shar rdza bKra shis rgyal mtshan was responsible

for the iconographic programme of its interior decoration. Many famous Bonpo

masters visited the monastery, including Khro tshang ’Brug lha, gSer chen

Sangs rgyas gling pa, Kun grol ’ja’ tshon snying po, mKhan chen Nyi ma bstan

’dzin, and the “three lineages of dBra, lCang and sMon”, (dBra lCang sMon

gsum):

the masters of the dBra lineage from sTeng chen Monastery

the masters of the lCang lung lineage from lCang lung Monastery
(No.158)

the masters of the sMon rgyal lineage from sMon rgyal Monastery
(No.136)

sTeng chen Monastery was famous for a number of its practitioners who

obtained the ‘rainbow-body’ (’ja’ lus) at the time of

their deaths. The monastery was again destroyed during the Cultural

Revolution and was rebuilt in the 1980s. It has preserved some 229 sq m of

its original wall paintings.

4. Hierarchical system

one mkhan po

one dbu mdzad

one dge skos

two mchod dpon

three khang gnyer

two ’cham gnyer

eighteen spyi ba: two for the ritual of Thang
chen tshogs pa, two for the ritual of Nya tshogs, two for the ritual of
sMan lha, two for bDe ’dus, four for the observance of the summer-fast
(dbyar gnas), two for the dgu
gtor rite and two for the ritual of bon gzhi

5. Current number of monks

There are sixty-three novices and monks in the monastery.

6. Educational exchange

One of the educated monks is appointed to teach the young students Tibetan

literacy and ritual texts for three or four years, after which they are

expected to practice on their own.

7. Exchanges with other monasteries

Monk students have to go to sMan ri or gYung drung gling in gTsang to take

their ordination, but for other religious practice they generally go to Shar

rdza ri khrod (No.138). Both Zer ’phro (No.140) and ’Phen zhol (No.141) are

branches of sTeng chen Monastery, and the monks of both monasteries go to

sTeng chen for major rituals.

8 / 9. Rituals

1st Tibetan month: commemoration of mNyam med Shes rab rgyal mtshan
based on the mDo g-yung drung klong rgyas for
twenty-seven days beginning on the 12th day. The ceremony is also known
as nya ’tshogs.

4th month: rituals of sMan lha and the observance of a fast (smyung gnas) for fifteen days

5th month: the ritual based on the Bḍe ’dus (Bde gshegs ’dus pa’i bum sgrub chen mo) by Shar rdza bKra shis rgyal mtshan for
fifteen days

6th month: the summer-fast (dbyar gnas) for
fourteen days

11th month: ritual cycle of Khro bo for nine days ending with the ’cham dance for the lay community

12th month: ritual cycles of Khro bo and Phur pa for nine days ending
with ’cham dance for the lay community. This last
ritual performance is also known as bon gzhi or
sometimes chos gzhi in this monastery.

10. Books held in the monastery

The monastery has one complete copy of the printed edition of the Bonpo

Kanjur; copies of the Collected Works of mNyam

med Shes rab rgyal mtshan and the Collected Works of Shar rdza bKra shis rgyal mtshan as well as a

collection of various texts for liturgical use

11. Income and expenses

The monastery has neither land nor animals, and depends on donations from

the faithful; the monks provide their own food.

12. Local community

The local lay community consists of five villages: Wa thung with forty nine

families, Shog mthor with sixty-four families, Zam kha with thirty-one

families, Ra la with twenty-nine families and Ting nang with forty families.

13. Local festivals

The mountain behind the monastery is known as Se mo g-yu rtse and is

associated with the local deity of the same name.

14. Occupation of the local population

The members of the first four villages mentioned above are both farmers and

nomads while those of the fifth are nomads.

Sources

(1) Interviews

bsTan ’dzin ’gyur med (b.1935), a monk at the monastery; Lung rig rnam

dag (b.1937), a monk at the monastery

(2) Texts

Rḍza steng chen dgon gyi lo rgyus
by rDza pa Tshe ring ’gyur med

Ṣhar rdza bKra shis rgyal mtshan gyi rnam thar by dBra ston bsKal bzang bstan pa’i rgyal mtshan,
Beijing: Krung go bod kyi shes rig dpe skrun khang, 1990

(140) Zer ’phro Monastery

1. Name

The full name is Zer ’phro bSam gtan g-yung drung gling.

2. Location

The monastery is located on the west bank of the rDza chu river in rDza

khog. When I visited it in August 1997, I left from sTeng chen Monastery and

had to cross the river on a wooden raft consisting of four tree trunks. From

the opposite bank it took me about half an hour on horseback via a village

to reach the monastery which is located at the foot of a mountain.

3. History

According to oral tradition, the monastery was founded by gYung drung rnam

rgyal with the financial support of Gling tshang, one of the leading

families in Derge, around eight hundreds years ago. Later the monastery was

destroyed by a flood, which according to popular belief, was caused by the

local deities who were offended by the monastery’s gold roof. Following this

episode it was rebuilt by Nyag rong bKra shis dge legs, a disciple of Shar

rdza bKra shis rgyal mtshan. It became a branch of sMon rgyal Monastery

(No.136). In the 15th Rab byung (1867-1926), it became a branch of rDza

sTeng chen Monastery and has remained as such until now.

The monastery is headed by abbots. Since Shar rdza is a very isolated and

poor area, it took several generations to complete the monastery’s

reconstruction. Nyag rong bKra shis dge legs, who undertook the monastery’s

reconstruction, built an assembly hall (’du khang), and two sanctuaries for

the atonement (sgrub khang). The second abbot, Phun tshogs blo gros, made a

large statue callled lHa chen, and painted the murals within the sgrub

khang. The third abbot, Tshul khrims dar rgyas, built a kitchen and rebuilt

another sgrub khang, and also introduced a system allowing the monastery to

finance four monks at a time to do two-year tantric practice in the sgrub

khang. The fourth abbot, Shes rab bstan ’dzin, travelled throughout Nyag

rong and Khyung po to give teachings and collect funds for the monastery

with which he built thirty small buildings for sheltering prayer-wheels

(’khor chung), a small ma ti mantra wheel, and four large cauldrons (mtshogs

zangs) and other cooking utensils for the monastery. The fifth abbot, rTogs

ldan bsTan ’dzin blo gros, commissioned copper statues of the gNas brtan bcu

drug (the “sixteen direct disciples of the Buddha”), Gu ru mtshan brgyad

(the “eight aspects of Padmasambhava”), and gilded statues of the Buddhas of

the Three Ages. The sixth abbot, rTogs ldan Zla ba rgyal mtshan, travelled

to central Tibet whence he returned with the collected works of mNyam med

Shes rab rgyal mtshan (1356-1415), two conches and three statues. The

seventh abbot, dBang li, a disciple of Shar rdza bKra shis rgyal mtshan,

repaired the assembly hall and built a wheel containing more than one

hundred million ma ti mantras (stong ’khor). He is said to have passed away

in his “rainbow body” (’ja’ lus). The eighth abbot, bsKal bzang bstan ’dzin,

built a gold stupa (gser gdung mchod rten) and acquired more than forty

volumes of tantric texts for the monastery. rTogs ldan Mi pham rnam rgyal

and gYung drung nyi ma, commissioned statues of the thirty-five Buddhas

(ltung gshags so lnga) and furnished the monastery with other religious

relics. The tenth abbot, Nam mkha’ grags pa, acquired the complete works of

Kun grol ’ja’ tshon snying po and gTer ston gSang sngags gling pa, and more

than forty thangkhas for the monastery. Shes rab phun tshogs and Nam mkha’

ye shes, established a philosophical college (bshad gwra). The twelfth

abbot, Tshul khrims dbang rgyal, founded a printing house containing more

than a thousand printing blocks. As a very rare exception, there were dKon

mchog, dBang ldan, mThar phyin and rGyal mchog: dKon mchog was a very

learned master and introduced a ritual of bDe ’dus sgrub mchod which the

monastery performs on the 15th day of the 5th month; dBang ldan was also

mgon khang bla ma. mThar phyin was the head of the bshad grwa at the same

time; rGyal mchog was a gCod pa, one who practices mainly gCod. There were

three fourteenth abbots bsTan pa dkon mchog, Tshe ring dpal bzang and Nyi ma

grags pa, until the mid-20th century.

The monastery suffered from destruction in the 1980s, it was rebuilt by bSod

nams blo gros, dBra sras bSod nams lha rgyal and dBra sras Yid bzhin dbang

rgyal, the last three abbots of the monastery.

The above information was provided by the Zer ’phro dgon pa’i lo rgyus by

rDza pa Tshe ring ’gyur med which unfortunately does not give dates or

details of the abbots’ life stories.

4. Hierarchical system

one mkhan po

one slob dpon

one dbu mdzad

one dge skos

one mchod dpon

one bdag gnyer

one rtsis pa

All the incumbents are reappointed every three years.

5. Number of monks

There are twenty novices and monks in the monastery.

6. Education

This monastery is a practising place (sgrub grwa) rather than a place for

study. It specializes mainly in meditation practice in accordance with the

trantric tradition. A teacher (slob dpon) is appointed to train the young

novices. For major calendrical rituals they go and join their brethren at

sTeng chen Monastery.

7. Exchanges with other monasteries

The monks used to go to sMan ri to take their full ordination and Shar rdza

ri khrod for the three-year retreat and other practices.

8 / 9. Rituals

The performance of rituals in this monastery is much the same as those of

sTeng chen Monastery (No.139).

10. Books held in the monastery

The printed editions: one copy of the Bonpo Kanjur, one copy of mNyam med

Shes rab rgyal mtshan’s and Shar rdza bKra shis rgyal mtshan’s collected

works, bDe chen gling pa’s collected works in thirteen volumes.

There are about thirty-five volumes of Bonpo tantras and other texts mostly

manuscripts.

11. Income and expenses

The tenth Panchen Lama gave the monastery twelve thousand Chinese Yuan for

the reconstruction of the monastery. The monks provide their own food. The

monastery does not pursue any economic activities.

12. Local community

The local lay community consists of seven villages: Kham be village with six

families, Wa pa with nine fimilies, Ser skya dgon with eighteen families,

rNa bzhi with seven families, ’Khor lo with six families, Ma rtsa with five

families and ’Od dwangs with ten families.

13. Local festivals

The mountain behind the monastery is called A myes rGyal po. There is a la

btsas halfway up the mountain. Its renewal ceremony and the propitiation of

the local deity take place on the 15th day of the 4th month and attended by

both lay and monastic communities.

14. Occupation of the local population

Mostly farmers and some nomads

Sources

(1) Interviews

In August 1997: gSal gong (b.1965), a monk and head of the administrative

committee of the monastery; Bu sngon (b.1965), a monk and vice-head of

the administrative committee of the monastery

(2) Texts

Zer ’phro dgon pa’i lo rgyus by rDza pa Tshe ring ’gyur med, MS. 3
folios; KGLG, Vol.1, pp.636-639

(141) ’Phen zhol Monastery

1. Name

’Phen zhol Bon gling g-yung drung dgon. It is also known known as ’Phen zhol

Bon po dgon or dGon chung dgon.

2. Location

It is located on the same side of the river as Zer ’phro Monastery. From Zer

’phro Monastery it takes around one and a half hours on horseback following

the river southwards. There are only two very narrow trails along either

bank of the river.

3. History

According to oral tradition, the monastery was founded by Shes rab bstan

’dzin in the Wood-Bird Year of the 9th Rab byung (1525). Its subsequent

history remains unknown. During the Cultural Revolution it was destroyed and

was rebuilt in the nineteen-eighties. There are 158 sq m of ancient

wall-paintings inside the surviving building of the original monastery. The

monastery was run by a succession of abbots. Unfortunately, their names and

chronology remain unknown. Those still remembered by the monks and local

community are: bSod nams rgyal mtshan, a disciple of Kun grol ’ja’ tshon

snying po, Khro bo tshe brtan, Nam mkha’ tshe brtan, gCod pa smon lam, Pad

ma, Nyi li, dPal ’byung, Ri g-yang, Byang chub, Tshul khrims mchog rgyal,

and Rin chen tshe dbang.

4. Hierarchical system

one bla ma4

one mkhan po

one dbu mdzad

one dge skos

one mchod dpon

two bdag gnyer5

one mgon bla

The incumbents are replaced every two years, with the exception of the mkhan

po whose position is permanent.

5. Current number of monks

There are eighteen monks and novices in the monastery.

6. Current education

For several years the young monks are taught by a teacher appointed by the

monastery, after which they begin to practise on their own.

7. Educational exchange

The monastery traditionally sent its monks to sMan ri in gTsang to take

their ordination, but at present they go to Shar rdza hermitage to take

their vows and receive further training. The monastery was formerly a branch

of sMon rgyal, but is presently a branch of sTeng chen.

8 / 9. Rituals

In summer the monastery performs the rituals based on the bDe mchog kun rig

gnas chog and bDe gshegs ’dus pa’i sgrub mchod; in autumn, the propitiation

of the religious protectors of Bon (bon skyong mchod gsol); in winter, the

dgu gtor rite based on the cycle of a tutelary deity (yi dam).

In summer the monks of ’Phen zhol and sTeng chen perform the tshes bcu

ceremony together in ’Phen zhol and the dgu gtor rite at sTeng chen at the

end of the year.

10. Books held in the monastery

The monastery has two complete copies of the Kham chen (in sixteen volumes

each), a copy of the Dri med gzi brjid (in twelve volumes) and around twelve

volumes of liturgical texts.

11. Economic circumstances of the monastery

The tenth Panchen Lama donated twelve thousand Yuan to the monastery. It has

around ten sgro ba6 of barley and wheat; the profit of which is used for the monastery’s

general expenses. The monks must provide their own food.

12. Local community

The local lay community consists of six villages: Re pa with twenty-nine

families, bShes pa with two families, Re mo with two families, Bon gnas with

two families, Lo mgo with one family and Chu sgang with one family.

13. Local festivals

The are the same as at ’Bum rmad Monastery. However, the mountain behind the

monastery is called Brag ngon brag, the abode of a local deity sPe bo khyung

bdag. There is a la btsas dedicated to the deity and is situated half-way up

the mountain. The celebration of its annual renewal takes place on the 15th

day of the 5th month.

14. Occupation of the local population

Farmers and nomads

Sources

(1) Interviews

In August 1997: Shes rab sbyin pa, a monk at the monastery, born in 1966;

Yid dga’, a monk at the monastery, born in 1975; bSam ’grub, a monk at

the monastery, born in 1974

(2) Texts

’Phen zhol bon dgon gyi lo rgyus by rDza pa Tshe ring ’gyur med, MS

(142) Ri spun Monastery

1. Name

Ri spun

2. Location

It is located on a hill behind Hyo pa district administrative seat, 97 km

from Derge, the county seat. Hyo pa means “below” in the local Tibetan

dialect.

3. History

There is little information concerning the history of the monastery. The

monks in Ri spun Monastery indicated that their monastery was associated

with rDzong gsar, a Sa skya pa monastery in the same county, and that I

would probably find some information concerning Ri spun in the historical

records of rDzong gsar Monastery. I found only one account of rDzong gsar’s

history, entitled rDzong gsar dgon gyi lo gyus (MS, anonymous), but the name

of Ri spun is not even mentioned there. Yet several people, including

Buddhists and government officials, also confirmed the connection between Ri

spun and rDzong gsar. Indeed the monasteries maintain very close ties and

rDzong gsar, being the wealthier of the two, even supports Ri spun

Monastery. However, rDzong gsar does not acknowledge its Bon related origin,

not even in its historical records. The local inhabitants say that there is

a stone tablet with an inscription concerning the history of Ri spun and

rDzong gsar in the place from lHa tshe dbang of dPal spungs thang on the

shore of gSer ngu g.yu mtsho lake with an inscription concerning the history

of Ri spun and rDzong gsar, but Blo gros phun tshogs, the author of Ri spun

dgon gyi lo rgyus, says that he could not find it. There are ruins of an

ancient castle at the top of a hill near the monastery called Khyung po

rdzong, and there are several rather vague legends concerning its history,

but no one seems to know anything precise about it. According to oral

tradition, the monastery was founded in a Fire-Hare Year, but in which Rab

byung remains unknown. It is said that several famous masters, such as Shar

pa rNal ’byor, Khyung po Blo gros rgyal mtshan, Bu ’bor Tog gi rgyal mtshan,

Du tshe rTogs ldan and Ri bla Ye shes stayed at the monastery. In the latter

half of Ri bla Ye shes’s life, the monastery was destroyed in a local

conflict and that it was rebuilt by Ri bla Dar rgyas. Unfortunately, the

dates of the masters mentioned above remain unknown. The monastery was

destroyed during the Cultural Revolution and in 1983 permission was granted

for its reconstruction.

4. Hierarchical system

There is only one head of the monastery elected by monks and confirmed by

the Religion Department of the Derge county government.

5. Current number of monks

There are fifteen monks in the monastery.

6. Current education

There are no regular, organized classes; the younger monks are trained by

the elder monks in the practice of their ritual tradition.

7. Exchanges with other monasteries

Ri spun and rDzong gsar Monasteries have close ties because rDzong gsar was

originally a Bonpo establishment, but the two have no religious or

educational exchanges since they now belong to different religious

traditions.

8 / 9. Rituals

The monastery performs only two annual rituals: the observance of the smyung

gnas fasting from the 10th to the 13th day of the 5th month, and the dgu

gtor rite based on the ritual cycle of Khro bo from the 26th to the 30th day

of the 11th month.

10. Books held in the monastery

The monastery possesses texts for its rituals but no other books.

11. Income and expenses

The government gave the monastery twelve thousand Yuan for its

reconstruction. The livelihood of the monks is provided by their

families.

12. Local community

The local lay community consists of four villages: Ri gyong with forty-three

familes, rKed thog with twenty-nine families, Rlung sgang with twenty-six

families, and Rlung khog with sixteen families (six hundred and twelve

people altogether).

13. Local festivals

The mountain behind the monastery is called lHa rgod, but nothing is known

about its deity. There is a white rock on the mountain east of the monastery

which is associated with a deity called Tis ’dra, but there is no fixed date

for its propitiation.

There is a sacred mountain called Phur pa lha khang 5 km east of the

monastery, which was a sacred site venerated annually by both monastic and

lay communities until about the middle of the 20th century. Other local

sacred sites include the ruins of three castles: mKhar nag, 7 km southeast

of the monastery, lHa rgod, 50 m north of the monastery, and gNas nang, 10

km northeast of the monastery; the local inhabitants claim that a person who

has contracted the bad kan disease may be cured if he circumabulates all

three sites within one day. gNas nang was the residence of Bu ’bor Tog gi

rgyal mtshan, and there are still one hundred and twenty-two Bon po families

living in the area. Ten monks from mainly Ri spun occasionally gather there

to perform rituals.

14. Occupation of the local population

Farmers

Sources

(1) Interviews

Autumn 1997: bKra shis bzang po (b.1933), a monk at the monastery

(2) Texts

Ri spun dgon gyi lo rgyus by Blo gros phun tshogs, MS.

(143) Thar bde Monastery

1. Name of the monastery

Thar bde mi g-yo bsam gtan bon gling

2. Location

Thar bde Monastery is located on the bank of Yangtze, the borderline between

TAR and Sichuan Province. It takes two days on horseback to reach there from

the county town of Derge.

3. History

The founder of the monastery, Kun dga’ rnam rgyal, had two sons: lHa rgyal

’phags and Nyi ma. The former married to ensure the family’s descent, while

the later became a monk and succeeded his father, but their dates remain

uncertain. It is said that there were thirteen generations in the Thar bde

succession, but, according to a history of the monastery, the lineage

counted in fact seventeen generations. The monastery was wrecked during the

Cultural Revolution and rebuilt in the 1980s.

5. Current number of monks

There are forty novices and monks in the monastery.

6. Current education

There are no organized classes. The young novices are trained by the elder

monks.

8 / 9. Rituals

The bDe chen zhing sgrub from the 1st day of the 1st month. the bDe gling sa

gnyis ’khrug gces from the 16th to the 22nd day of the 1st month; sTag la

sgrub mchod from the 20th to the 29th day of the 9th month; Drel dmar for a

few days every month.

10. Books held in the monastery

The monastery has a printed copy of Kanjur and various ritual texts.

11. Income and expenses

The monastery has no regular Sources of income and depends on offerings from

its followers. The monks provide their own food.

13. Local festivals

he mountain behind the monastery is called gTsang chen gzhi gnyan and is the

abode of a local deity of the same name. The deity is propitiated by the

monks on the 15th day of the 1st month.

14. Economic occupation of the local people

Farmers

Sources

(2) Texts

Thar bde dgon gyi lo rgyus, anonymous, MS. 7 folios

KGLG, Vol.1, pp.634-635

(144) Rab rgyal Monastery

1. Name of the monastery

Rab rgyal

2. Location

The monastery is located on the bank of Yangtze which is the borderline

between TAR and Sichuan Province.

It takes two days on horseback to reach there from the county town of

Derge.

3. History

The founder of the monastery was bsTan pa lhun grub from Ri rtse drug in

Khyung po, but the exact date of its foundation remains unknown. Mention is

made of thirteen successive heads of the monastery, but their names remain

unclear. The monastery was wrecked during the Cultural Revolution and was

rebuilt by old monks of the monastery in the 1980s.

5. Current number of monks

There are twenty novices and monks at the monastery.

6. Current education

They have no organized classes, but the young monks are trained by the elder

monks.

8 / 9. Rituals

There are two important annual rituals: the summer offerings (dbyar mchod)

for fifteen days and the winter offerings (dgun mchod) for seven days. The

former is concernd with rNam par rgyal ba, an aspect of gShen rab Mi bo and

the latter, with the tutelary deity Khro bo.

11. Income and expenses

The monastery has no regular Sources of income and depends on offerings from

the faithful. The monks provide their own food.

14. Occupation of the local people

Farmers and nomads

I was told that there was no one in the monastery when I was just about to

go to Rab rgyal and Thar bde Monasteries from Derge in autumn in 1997. I

therefore could not visit them. This is why I have so little information

concerning these monasteries.

Source

(2) Texts

KGLG, Vol.1, pp. 629-630

dPal yul County

dPal yul County is located in western Kardze Prefecture. The county comprises four

Qu divided into seventeen xiang and sixty-six villages. Marthang (Mar thang) town

(latitude: 31°12’N, longitude: 98°49’E, altitude: 3,030 m), the capital of the

county is located 622 km west of Dartsemdo (Dar rtse mdo), the capital of the

Kardze Prefecture.

There are four Bonpo, twenty seven rNying ma pa, one bKa’ brgyud pa and three Sa

skya pa monasteries in dPal yul county.

(145) Kha rag Monastery

1. Name

The monastery’s full name is dPal gShen bstan kha rag g-yung drung bde chen

gling.

2. Location

’Dzin chu river7 is the longest in dPal yul county. It is a tributary of the ’Bri chu

(Yangtze) river, and its total length is 180.8 km. It flows along a south to

north axis, from the common border of ’Ba’ thang, Li thang and dPal yul,

through six districts (xiang), ’Dam thar, A thsab, mNyam skyid, ’Dzin khog,

Rag khyab and Hor spo till it joins the ’Bri chu river. The river is named

after ’Dzin khog, a valley through which it flows. Kha rag Monastery is

located on the north bank of the river, about 90 km northeast of Marthang,

the county seat.

3. History

Kha rag is a very ancient place-name in the history of Bon. Bonpo people

believed that it was one of the forty-five gathering places (’du gnas)

founded by Mu khri bTsan po, the second king of the Yar lung kings in Tibet,

and gShen Nam mkha’ snang ba mdog can when they invited hundreds of Bonpo

masters from Zhang zhung. Dran pa’i rnam thar g-yung drung gsang mdzod and

bKa’ brgyad brgyud8 also mentioned Kha rag as one of the ’du gnas of Bon founded in the

period of King Mu khri btsan po.

The history of Kha rag can be divided into two parts: its history as a ’du

gnas and later as a dgon pa. As a ’du gnas, it has a long history, and has

been regarded as a sacred site from the outset. There are several legendary

versions dealing with Kha rag, but they all seem too fantastical to relate

here.

There was a written history of the ’du gnas entitled Kha rag gnas kyi lo

rgyus by Gling gshen Mu la blo gros, which might have contained valuble

information, and I spent much time looking for it when I visited Khams in

the autumn of 1997, but unfortunately I was unable to find it.

In accordance with the oral tradition recorded by Bya Tshe ring in a history

of Kha rag, the founder of Kha rag monsatery was Ngo zhu Tshul khrims rgyal

mtshan. His family was originally from Bru sha (Gilgit) and was known as Bru

sha rNam sras spyi ring. During King Khri srong lde btsan’s persecution of

Bon in the 8th century, Bla klu dbang, a Bonpo master belonging to the Bru

sha family fled to the ’Dzin valley in Khams and founded a monastery at Nor

bu’i dbu rtse in Khrom stod khams lung east of dDe dge. After five

generations, Tshul khrims rgyal mtshan was born in the Fire-Dog year

(986A.D.). His father was Ye shes rgyal mtshan and his mother, Zhu bza’

gYung drung mtsho. Since his mother was from Zhu, an ancient and famous

family in the history Bon, he was called Ngo zhu Tshul khrims rgyal mtshan.

From that time, the family of Bru in Kha rag was known as Ngo zhu Bru

tshang. In accordance with the wishes of his father Ye shes rgyal mtshan,

Ngo zhu Tshul khrims rgyal mtshan founded a monastery at the holy site of

Kha rag, and his family took the name of Kha rag tshang. The lineage ran for

forty-eight generations. The first twenty-eight descendants were:

Ngo zhu Tshul khrims rgyal mtshan

Nam mkha’ bstan ’dzin

bKra shis g-yung drung

Phun tshogs dbang rgyal

Shes rab rgyal mtshan

Kun bzang g-yung drung

Phun tshogs rgyal mtshan

’Chi med g-yung drung

’Chi med blo gsal

Rin chen rgyal mtshan

bsTan ’dzin gtsug phud

Kun dga’ ye shes

gYung drung blo gros

Shes rab g-yung drung

bKra shis rin chen

bsKal bzang nor bu

gYung drung bstan rgyal

Nam mkha’ blo gros

’Chi med tshe dbang

gYung drung blo gsal

Kun bzang bstan ’dzin

gYung drung bstan ’dzin

bSod nams bkra shis

A rten

A tshan

gSang sngags

’Jam dpal blo gros

Kun dga’ blo gros

In addition to the twenty-eight masters mentioned above, there was a very

learned master called gYung drung bstan pa’i rgyal mtshan who belonged to

the eighteenth generation of the Kha rag tshang family. He was born in the

Fire-Rat year of the 9th Rab byung (1516). His father’s name was sKal bzang

nor bu, and his mother’s Ye shes lha ’dzoms. gYung drung bstan pa’i rgyal

mtshan founded a monastery called rJes ri at the foot of Mount Bon ri in

Kong po where he introduced the practice of the observance of the summer

fast (dbyar gnas) and the dgu gtor rite. He also founded a meditation centre

(sgrub grwa) in Kha rag lla rgyal rtse mo where he initiated the ritual

tradition of mNyam med Shes rab rgayl mtshan. He wrote more than ten volumes

of works, but unfortunately very few of them survived. Nam mkha’ blo gros,

the 18th master in the line, was born in the Wood-Dragon year of the 9th Rab

byung (1556). He received teachings from gYung drung bstan pa’i rgyal mtshan

and built a three-storey assembly hall (’du khang). From his time onwards,

the hereditary succession of the Kha rag tshang has continued unbroken to

this day.

Kha rag ’Jam dbyangs blo gsal rgyal mtshan (b.1939), the last descendant,

took me to monasteries Zla ’od and gTsug ’od near Kha rag Monastery when I

was visiting the area in autumn 1997. The system of succession through

reincarnation was never adopted in this monastery and the hereditary line of

Kha rag tshang is still the head of the monastery.

4. Hierarchical system

dgon bdag, a hereditary line, the present one is Kha rag bla
ma.

dbu mdzad

dgos skos

phyag mdzod

spyi gnyer

All the incumbents are elected by monks and changed every seven years with

the exception of the dgon bdag.

5. Current number of monks

There are fifty novices and monks at the monastery.

6. Curent education

There are no organized classes. The young novices are taught by masters of

their choice.

7. Educational exchange

The monastery was formerly closely connected with gYas ru dben sa kha9. This connection is mentioned in the history of the A khrid system

of meditation. Later the monastery developed close ties with sMan ri, gShen

Dar sdings and rMe’u tshang in Central Tibet, and rJes ri Monastery in Kong

po. At present the monks go to Shar rdza Hermitage for further training but

there are no regular educational exchanges between Kha rag and other

monasteries.

8 / 9. Rituals

1st month: commemoration of gShen rab Mi bo and mNyam med Shes rab
rgyal mtshan from the 1st day

5th month: the ritual cycle of Khro bo rol pa

6-7th month: the observance of the summer fast (dbyar gnas) from the
1st day of the 6th month to the 19th day of the 7th month

8th month: the ritual cycle of Ma rgyud

9th month: the dgu gtor rite based on the ritual cycle of Phur
pa

10th month: the ceremony based on the Kun rig gnas tong dbang chen
from the 1st to the 28th day

11th month: the dgu gtor rite based on the ritual cycle of sTag la
from the 3rd to the 29th day including two days of ’cham

12th month: another dgu gtor rite of sTag la and the offering of the
tshogs 1000 times to the protectors of Bon (bon skyong)

10. Manuscripts and printed books

The monastery has two printed copies of Kanjur and various other texts.

11. Economic circumstances of the monastery

The monastery depends on donations from its followers.

12. Local community

The local lay community consists of one community: rGur (or rGu ru) spun

gsum, “the three brothers of rGur”, divided into three branches with a total

of thirty-four families (around two hundred people). According to oral

tradition, these people are the decsendants of the rGur spun gsum tribe

mentioned in the Ge sar epic.

14. Local festivals

There is a la btsas at the top of the mountain behind the monastery called

Kha rag sdong brag which is believed to be the residence of the local deity

of the same name. It was reconstructed in 1988 in accordance with the

instructions given by Kun gsal blo gros, the present chief teacher at gYung

drung gling Monastery in gTsang. The deity’s propitiation takes place on the

15th day of the 4th month.

Sources

(1) Interviews

In autumn of 1997: Kha rag ’Jam dpal blo gsal rgyal mtshan (b.1939), the

present Kha rag bla ma

(2) Texts

’Dzing kha rag dgon gyi lo rgyus by Bya Tshe ring, MS

(146) Zla ’od Monastery

1. Name of the monastery

In the ancient inscription on the wall inside the assembly hall (’du khang),

which I will discuss below, the name of the monastery appears as rDa dbus

dgon pa.

2. Location

The monastery is located about two hours on horseback southeast of Kha rag

Monastery, at the top of a hill and surrounded by a forest. It is about 70

km northeast of the county town of dPal yul.

3. History

According to oral tradition, Pad ma bdud ’dud, the youngest son of Khod po

sNang ldan, married Chos mtsho and had three sons. The eldest, Nam mkha’i

rgyal po, founded Zla ’od Monastery (No.146), and became known as Zla ’od

Nam mkha’i rgyal po, the second son, Nyi ma’i rgyal po, founded gTsug ’od

Monastery (No.147) near by, and was subsequently known as gTsug ’od Nyi ma’i

rgyal po. The youngest son founded a monastery at sTag mgo gdong, on a hill

resembling the head of a tiger, in a valley called gYang zla gzhi in the

same locality as the other two monasteries. The year of the monastery’s

foundation is believed to be 1124A.D., but there is no evidence to

substantiate this.

Zla ’od Nam mkha’i rgyal po was the prelate of the kings of Khro skyabs and

Brag steng, two of the eighteen kingkdoms of rGyal rong. The history of the

monastery after his time, as well as the chronology of its successive

masters remain unclear:

Zla ’od Nam mkha’i rgyal po

gYung drung rgyal mtshan

bSod nams rgyal mtshan

gTshug phud

Shes rab bkra shis

Nyi ma rgyal mtshan

Nam mkha’ rgyal mtshan

sByin pa ’od zer

Nam mkha’ lhun grub

bSlab gsum phun tshogs

bSam gtan

rGyal ba g-yung drung

A don

bsTan ’dzin rnam rgyal

Pad ma rgyal mtshan

’Chi med

Since dPal yul district belonged to sDe dge in the past, many of the masters

mentioned above were close to the kings of sDe dge, and several among them

served as their prelates.

Unfortunately none of their dates seem credible enough to mention here

although I attempted to determine the dates of some of them.

I was excited to find a long script on the ancient wall in the assembly hall

(’du khang) which I hoped would yield some important historical information

about the monastery. A monk at the monastery spent much time and energy

making a copy of it for me, but unfortunately its content is disappointing.

However, it says that the assembly hall was built by a bSod nams rgyal po,

and not Nam mkha’i rgyal po as mentioned above, although no dates are

provided. Otherwise the entire inscription is devoted to the praise of the

assembly hall and to the description of the statues within.

During the time of gTsug ’od, Zla ’od and gTsug ’od monasteries performed

all of their annual rituals together. Despite the damage suffered during the

Cultural Revolution, around 11,534 meters of the original wall-patings

within the assembly hall have been preserved.

4. Hierarchical system

Same as Kha rag Monastery (No.145)

5. Current number of monks

There are nine novices and monks at the monastery.

6. Current education

There are no organizd classes. The young novices are taught by masters of

their choice.

7. Educational exchange

The monastery follows the Bru, Zhu or gShen traditions of ritual practice,

(mainly the Bru tradition). At present the monastery also follows the New

Bon tradition10 and the monks go to Shar rdza hermitage for teachings and

retreats.

8 / 9. Rituals

1st month: Bla ma mchod chog from the 15th to the 20th day

4th month: the Klong rgyas cho ga from the 10th to the 15th day

5th month: Ma rgyud stong tshogs for seven days

8th month: the smyung gnas fasting for eight days

10th month: offerings of the sacrificial cake (tshogs) 1000 times from
the 10th to the 15th day

-11th month: the performance of the Zhi khro ritual from the 10th to
the 20th day and the dgu gtor rite from the 24th to the 29th day

10. Books held in the monastery

The monastery possesses one printed copy of the Kanjur, one printed copy of

the collected works of Shar rdza bKra shis rgyal mtshan, one printed copy of

the collected works of gTer ston Tshang drag, the printed edition of the

Dran pa bka’ thang in eight volumes, that of the Tshe dbang bka’ thang in

four volumes and that of the mKha’ ’gro bka’ thang in one volume.

There are manuscript copies of the following ritual texts: Zhi khro, Ma

rgyud, Khro bo mgo mtshar rgyas pa, gDugs dkar, bDe ’dus, sTag la, Byams ma,

gShed dmar, Gu drag, Khro bo rol pa, Seng gdong ma and Kun rig.

11. Income and expenses

The monastery depends on donations from the local lay community.

12. Local community

The local lay community consists of three villages: Ri tshal phu pa with

twenty-five families, Phyug po phu ba with fifteen families and gYang stod

phu pa with eighteen families (273 people altogether).

13. Local festivals

The mountain behind the monastery is called gSer phu and is believed to be

the abode of the local deity Bya chen. There is a la btsas dedicated to him

on the summit of the mountain. The deity is propitiated on the 10th day of

the 1st month by the monks.

Another mountain called gZung mgon 1 km east of the monastery is regarded as

the abode of the eponymous local deity. There is a la btsas on its summit.

The date of its renewal ceremony is not fixed. The ceremony is attended by

the lay members of the Bonpo community

There is a sacred mountain (gnas ri) called mDa’ lHa ri 20 km south of the

monastery with a la btsas halfway up. It was first “opened” (gnas sgo phyed

pa) as a holy place by bSod nams dbang rgyal alias Zla ’od Nam mkha’ thog

’dzin and later further sanctified by gTer chen Tshe dbang grags pa and also

by Glang zhig. Its veneration ceremony takes place on the 15th day of the

4th month and the ceremony is attended by the members of both Bonpo and

Buddhist communities. It is circumambulated following the Bon tradition,

(g-yas skor, i. e. counter-clockwise).

14. Occupation of the local population

Farmers and nomads

Sources

(1) Interviews

In autumn 1997 with ’Jigs med, a monk at the monastery (b.1965)

(2) Texts

Zla ’od dgon gyi lo rgyus by Bya Tshe ring, MS

The inscription on the assembly hall of the monastery

gTsug ’od dgon pa, MS., anonymous

(147) gTsug ’od Monastery

1. Name

gTsug ’od

2. Location

The monastery is located about one and a half hours on horseback southeast

of Kha rag Monastery (No.145) in a village whose inhabitants form the local

lay community of the monastery.

3. History

According to oral history, Pad ma bdud ’dul, a descendant of the Khyung

tribe and the youngest son of Khod po sNang ldan, married Chos mtsho, and

had three sons. The eldest, Nam mkha’i rgyal po, founded Zla ’od monastery

(No.146) and became known as Zla ’od Nam mkha’i rgyal po, the second son,

Nyi ma’i rgyal po, founded gTsug ’od temple in the Wood-Dragon year of the

2nd Rab byung (1124) near Zla ’od Monastery, and became known as gTsug ’od

Nyi ma’i rgyal po.

Nyi ma’i rgyal po married sKal bzang lha mo and had three sons. bsTan pa

lhun grub, the eldest son and bDe skyid lha mo had two sons. bsTan pa ’od

zer, the elder one and rTa mgrin mtsho, had a son called lHun grub dbang

ldan, who became a renowned master. He and gYung drung dbang mo had four

sons. The youngest son married rNa ba tshang Shes rab sgrol ma and had five

sons, the middle son became a gter ston. He discovered many gter ma texts

and was initiated into the practice of rtsa rlung by Nyag gter gSang sngags

gling pa. The youngest son, Pad ma g-yung drung, had three sons, the

youngest of whom, gYung drung rgyal mtshan, married Nyi li Bo legs and had

two sons. One of the two sons bsTan pa married gZha’ tsha Rig ’dzin lha mo

and had two sons. The eldest son dBang phyug married Khra tshang Gu ru sgrol

ma and had only one son called Phun tshogs who, with Zla ’od sgrol ma, had

three sons; the second son, Rig ’dzin, was a disciple of Shar rdza bKra shis

rgyal mtshan (1858-1934). He married sTag mgo A rnang sgrol ma and had a son

called ’Chi med rgyal mtshan who was recognized by ’Jam dbyang mkhyen brtse

and Thar bde Dri med as the reincarnation of Rab brtan shes rab of lCang

lung Monastery (No.148) in the same county.

In the lifetime of ’Chi med rgyal mtshan, the monastery was looted by Nyi

grags tshang, a Buddhist family in the same area and the Bon religion was

banned until the middle of 20th century. In the 1980s, the monastery was

rebuilt at a place called Rab mgo.

I obtained an eighteen-page manuscript devoted to the history of the

monastery simply entitled gTsug ’od dgon. It is anonymous. Its author claims

that he saw a chronology of the monastery entitled bsTan rtsis nor phreng

rab gsal me long, beginning in the Earth-Serpent year of the 5th Rab byung

(1269) and ending in 1489. Then new additions were made to bring it up to

1991. The date of the monastery’s foundation mentioned above was taken from

the anonymous work gTsug ’od dgon. However, unfortunately, I was unable to

find the chronology and I don’t even know whether it is still available.

4. Hierarchical system

dgon bdag

dbu mdzad

dgos skos

phyag mdzod

spyi gnyer

All the incumbents are elected by the monks and changed every seven

years.

5. Current number of monks

There are only ten monks at the monastery.

6. Current education

There are no organized classes. The young novices are trained by elder monks

of their choice.

7. Educational exchange

The monastery follows the Bru, Zhu or gShen traditions of ritual practice,

(mainly the Bru tradition). At present the monastery also follows the New

Bon tradition (see note 1 of Zla ’od Monastery, No.146) and the monks go to

Shar rdza Hermitage for teachings and retreats.

8 / 9. Rituals

From gTsug ’od Shes rab’s time onwards, Zla ’od and gTsug ’od monasteries

performed all their annual rituals together.

11. Income and expenses

The monastery depends on donations from the faithful.

12. Local community

Same as those of Zla ’od Monastery

13. Local festivals

Same as those of Zla ’od monastery

14. Occupation of the local population

Farmers and nomads

Sources

(1) Interviews

In autumn 1997: Kha rag bla ma, the head of the monastery; ’Jigs med

(b.1965), a monk of the monastery

(2) Texts

Zla ’od dgon gyi lo rgyus by Bya Tshe ring, MS

The inscription on the wall in the assembly hall of the
monastery

(148) lCang lung Monastery

1. Name

The monastery’s full name is gTer lhung lcang lung or lCang lung gYung drung

mthong grol gling.

2. Location

The monastery is located at the foot of Mount Ka ye rgyal mo facing Dis mgo

village in gTer lhung (gTer lung) valley in gTer lhung district, which is

located 75 km northeast of Palyul, the county seat. It takes around one hour

on horseback from the county town to the monastery.

3. History

According to oral tradition, following a prophecy, Nam mkha’ lhun grub, a

master of the Wa zha tribe, left Central Tibet and travelled to the east of

mDo khams, and founded a monastery at mGo ti sgang. His youngest son, gYung

drung dbang ldan, founded the original lCang lung Monastery at a place in

gTer lhung valley where he discovered a chest containing a bse ru’i ra,

“rhinoceros horn”, and that, as a result, became known as bSe ru’i mgo.

Following is a list of the monastery’s masters:

gYung drung dbang ldan

gYung drung lhun grub

gYung drung bstan rgyal

Nam mkha’ lhun grub,

Blo gros g-yung drung

bsTan pa dbang rgyal

Kun bzang rgyal mtshan

mKhas grub rgyal mtshan

Rin chen dbang ldan

gYung drung dbang rgyal

Nam mkha’ bzang po

bSod nams dbang rgyal

bSod nams bzang po

lHun grub tshul khrims

mChog dga’

Yon tan rin chen

Rin chen

bSod nams g-yung drung

Kun bzang rgyal mtshan

gYung drung rnam rgyal

rNam ’joms

gYung drung lha mo

Ya ma rgyal

bsTan ’dzin

mKhas btsun Bon dbyings rdo rje

Tshe dbang g-yung drung

Rab brtan shes rab

bsTan ’dzin dbang rgyal

Rang lta rin chen

Kun bzang rdo rje

This list is taken from a history of the monastery entitled lCang lung dgon,

MS, unfortunately no dates are given. The oral accounts of many of these

masters that I heard from the local population are also difficult to date.

The succession of the masters before gYung drung rnam rgyal, the 20th in the

lineage, was hereditary. The masters from the 21st to the 24th is unknown.

From the time of mKhas btsun Bon dbyings rdo rje, the 25th master in the

lineage, succession by reincarnation was adopted.

mKhas btsun Bon dbyings rdo rje defeated a master called dBra sras in a

debate and thus won the estime of the royal family of sDe dge who bestowed

lands on him, and appointed him as a prelate at the court.

The monastery was destroyed during the Cultural Revolution and was rebuilt

by the following monks of the monastery:

mKhan Sangs rgyas tshe brtan, ’Chi med rgyal mtshan, the reincarnation of

Rab brtan shes rab, Bla ma ’od zer, bKra shis mgon, Rig ’dzin rdo rje, and

Rang rig.

4. Hierarchical system

dgon bdag

one dbu mdzad

one dge skos

three spyi ba (gnyer ba)

two mchod dpon

All the incumbents are replaced every three years.

5. Current number of monks

There are thirty novices and monks altogether.

6. Current education

There are no organized classes. The young novices are trained by the elder

monks.

7. Educational exchange

Traditionally, the monastery had very close ties with sMan ri in gTsang, but

is now closer to Shar rdza Hermitage in sDe dge.

8 / 9. Rituals

Kun rig (ten days), dbyar mchod (twenty-one days), Phur pa (ten days), Me

tog mchod pa (seven days), sgrib sbyang (five days), smyung gnas (eighteen

days), dbyar gnas (fifty-three days), dgu gtor (seven days), Ma rgyud (five

days).

10. Books held in the monastery

The monastery has copies of both the Bonpo and Buddhist Kanjur and Tenjur as

well as the collected works of the following masters: Shar rdza bKra shis

rgyal mtshan, Kun grol ’Ja’ tshon snying po, Klong chen rab ’byams, and

’Jigs med gling pa.

11. Income and expenses

The monastery depends on offerings. The monks provide their own food.

12. Local community

The local lay community of the monastery consists of three villages: gYu mgo

with twenty families, Chu phyar with twenty families, and Til mgo with

thirty families. In other villages there is sDong thog with thirty-four

families and sBas gong with seventeen families who were converted to the

rNying ma pa tradition. In these villages, the Bonpo practitioners perform

the ritual called gsol kha for the families, but for funerary rites the

people call upon the monks of the rNying ma pa monastery.

13. Local festivals

Mount Ka ye rgyal mo, situated behind the monastery is believed to be a holy

mountain blessed by the goddess Byams ma. It was “opened” (gnas sgo phyed

pa) by ’Jam dbyangs mkhyen brtse dbang po and Kong sprul Yon tan rgya mtsho.

Its circumambulation (in the Bonpo way) by the local people takes place on

the 15th day of the 4th month.

14. Occupation of the local population

Farming supplemented by animal husbandry

Sources

(1) Interviews

In autumn of 1997 with the following monks at the monastery: Ye shes Tshe

ring (b.1949), bSod nams chos ’phel (b.1923) and dKon mchog (b.1933)

dKar mdzes County

dKar mdzes County is located in northwestern dKar mdzes Tibetan Autonomous

Prefecture, Sichuan Province, around the upper reaches of the rDza chu river. dKar

mdzes is the capital of dKar mdzes county (latitude: 31°37’N, longitude: 99°59’E).

The county covers an area of 6,364 sq km and comprises 26 townships. The total

population is 51,781 (49,042 of whom are Tibetans).

(149) Gong lung Monastery

1. Name

The monastery’s full name is Gong lung gYung drung mi ’gyur gling. Since it

is the only Bonpo monastery in this county, it is known as Bonpo monastery

or Bonpo gYung drung.

2. Location

The monastery is located 22 km west of dKar mdzes, the county seat.

3. History

According to oral tradition, the original site of the monastery was near a

place called Rab gsal zhabs facing the monastery. No one knows the exact

date of its foundation, but it is said to have been founded during the royal

period (7th-8th centuries). The monastery was later moved to a place called

Dar lung. The farmers who cultivate the land on both former sites have come

across the ruins of the monastery.

In the 18th century, Kun grol ’Ja’ tshon snying po (b.1700) moved the

monastery to its present site with the financial support of the sMon rgyal

family and spent the first half of his life at the monastery. His knowledge

and fame attracted many disciples, followed by their families who settled

around the monastery, forming what later became known as Chos ’khor village.

The last master of the monastery still remembered by the local people was A

khu sPrul sku (1876-1943). He was a member of the sMon rgyal family and a

disciple of Shar rdza bKra shis rgyal mtshan. The monastery was partially

wrecked during the Cultural Revolution. However, the original assembly hall

(’du khang) has survived except for the statues and books inside. The

monastery was reopened in the 1980s.

4. Hierarchical system

The head of the monastery’s administrative committee is ’Phrin las lhun

grub. None of the traditional positions exist.

5. Current number of monks

There are all together eighteen novices and monks, only six of whom live in

the monastery.

6. Current education

There are no organized classes. The young novices are trained by the elder

monks.

7. Educational exchange

A khu sPrul sku developed close ties with Shar rdza Hermitage and thus the

monks go there for teachings and the three-year retreat.

8 / 9. Rituals

Following is the ritual tradition established by Kun grol ’Ja’ tshon snying

po:

-1st month: gNas brtan bcu drug on the 2nd day, the Zhi khro cycle on the

3rd and 4th days, commemoration (dgong rdzogs) of mNyam med Shes rab rgyal

mtshan on the 5th day, the A dkar bum sgrub from the 6th to the 8th day and

the rTsa gsum cho ga from the 9th to the 15th day

- 4th month: the Zhi khro cycle from the 5th to the 7th day and the Si tu’i

bum sgrub from the 8th to the 15th day

- 12th month: the ritual cycle of sTag la and Srid rgyal from the 15th to

the 29th day with the dgu gtor rite on the 29th day

10. Books held at the monastery

The monastery possesses only the usual texts for liturgical purposes.

11. Income and expenses

The monastery has no regular Sources of income and relies on offerings from

the faithful. The monks provide their own food.

12. Local community

The local lay community consists of only three Bonpo families and seven

partly Bonpo and partly Buddhist families (i.e. who call upon the Bonpo

monks to perform rituals relating to wordly matters and upon the Buddhist

monks to perform those dealing with the here-after) in Chos ’khor

village.

13. Local festivals

The mountain behind the monastery, dGe bsnyen Mi ra, is the abode of the

deity of the same name. The la btsas is on the mountainside and its renewal

ceremony takes place on the 15th day of the 5th month, although the custom

is now hardly followed.

14. Economic occupation of the local population

Farmers

Sources

(1) Interviews

In autumn 1997 with dBang dga’ bSod nams dbang rgyal (b.1929)

(2) Texts

Bon po dgon gyi lo rgyus, in Khams phyogs dkar mdzes khul gyi dgon
sde so so’i lo rgyus gsal bar bshad pa nang bstan gsal ba’i me long,
compiled by Krung go’i bod kyi shes rig zhib ’jug lte gnas kyi chos
lugs lo rgyus zhib ’jug so’o et al, China Tibetology Publishing House,
Beijing, 1999. Vol. 1, pp. 206-210

dKar mdzes rdzong gi sa cha’i ming btus published by dKar mdzes
rdzong gi sa ming las don ’go khrid tsho tshung, dKar mdzes, 1986

Nyag rong rdzong

Nyag rong (Chinese Xinlong Xian) is a county of dKar mdzes Tibetan Autonomous

Prefecture in Sichuan province. The seat of Nyag rong county is Ri nang, located

at Ri nang pasture in Nyag rong valley. There are ninety-two villages divided

between twenty-four townships. The total area of the county is 8,672 sq km. The

population is 38,371 (31,388 of whom were Tibetans in 1986). The highest mountain

in the county is Kha ba lung ri in Zur pa at an altitude of 5,995 m (its peaks

remain snow-capped throughout the year). Nyag chu river flows southward through a

deep gorge across the county for 175 km. 10.1% of the county area is covered by

forest.11 There are eight Bonpo monasteries in the county.12

(150) Ye shes Monastery

1. Name

The monastery’s full name is bShad sgrub bstan rgyas bkra shis g-yung drung

gling; it was also known as Ye shes spos mdud dgon or Ye shes bshad sgrub

gling.

2. Location

The monastery is located on the south bank of a stream in Gong shod valley,

5 km east of Ri snang, the seat of Nyag rong county. Gong shod valley is one

of the “eighteen large valleys” (Shod chen bco brgyad) of Nyag rong county.

The site of the monastery is called Brag dmar mdo rtsa (literally “foot of

the red rock”), because it is located at the foot of a red rock (Brag dmar).

3. History

According to oral tradition, during the persecution of Bon under the reign

of King Khri srong lde btsan, many Bonpo masters fled from central Tibet,

and thus a master called sTag gsas came to Me nyag, and became known as Me

nyag sTag gsas. The Bonpo scholar and historian Shar rdza bKra shis rgyal

mtshan (1858-1934) also mentions this personage in his historical work.13 It is also said that Me nyag sTag gsas and rMa lHa rgod of Nyag rong

are in fact one and the same. There is a prayer text entitled Lo rgyus gsol

’debs (MS) in Ye shes Monastery mentioning that “the great and powerful hero

Me nyag sTag gsas came to Me nyag under the name of rMa gsas lHa rgod”.14

The son of rMa lHa rgod was called Nam mkha’ ye shes. He received teachings

from his father and then travelled extensively to propagate the Bon

religion. He won the esteem and support of Klu rgyal, the chief of Nyag rong

who helped him build a monastery at Brag dmar mdo rtsa in his honour. The

monastery was named Ye shes Monastery after him. Since the monastery

consisted of temples (lha khang), the place became known as Lha khang thang,

the “plain of temples”.

Three generations of Nyag rong chiefs acted as patrons of Nam mkha’ ye shes:

Klu rgyal, his son Klu mgon and his grandson Klu skyabs.15 Nam mkha’ ye shes was succeeded by Cang mkhar spo sByin pa rgyal

mtshan16 who spent the first half of his life in Ye shes Monastery, and then

left the monastery to live in a hermitage which he founded on a hill called

Dar ri, which is why he is also locally known as Dar ri sByin pa rgyal

mtshan. Although Rig ’dzin nyi ma does give precise dates in his historical

work with regard to the masters mentioned above, I am not sure they are

accurate and prefer not to use them here.17

Because Klu thar had no male heirs, the lineage of local chiefs was

discontinued.

There was also a master called rTogs ldan bKra shis rgyal mtshan who became

a famous ascetic in the area; he is also known as Nub rTogs ldan bKra shis

rgyal mtshan. His brother, Mo the18 Tshul khrims rgyal mtshan, was a lay tantric practictioner and

founded sKya thu li temple at La rked stod and gShel lo temple at La rked

smad in Nyag rong; because he was very active in La sked, he was also known

as Nyag sked tshang, and it is said that his lineage continued to be active

in the area for seventeen generations.

During the time of mGon po rnam rgyal, a chief of Nyag rong, gSang mchog, a

descendent of Khod spungs sGrub gshen snang ldan, Zla ba grags pa, a

descendent of Mo the lineage, gYung drung rgyal mtshan, a son of ’Od zer

gling pa, and Nyag stod sTong ldan mgon po, agreed to rebuild Ye shes

Monastery in which three small monasteries were merged as one monastery.

Later Nyag stod sTong ldan mgon po acted as a patron of the monastery and

renamed it Ye shes bshad sgrub gling. According to Rig ’dzin nyi ma this

took place in 1848.19 In 1908, Shar rdza bKra shis rgyal mtshan visited the monastery. In

1909, Khyung po Nyi ma rgyal mtshan and Tshul khrims mchog rgyal added an

assembly hall (’du khang) with twelve columns. Both were disciples of Shar

rdza bKra shis rgyal mtshan. Nyi ma rgyal mtshan had two sons, gYung drung

bdud ’dul and Ri kho alias Thugs rje gling pa. The former succeeded him

after his death. The latter discovered numerous gter ma texts in several

places in Khams and taught them throughout the area.

During the Cultural Revolution the monastery was destroyed, but its

reconstruction was undertaken in 1983 with the help of A yung, alias gYung

drung bstan pa’i rgyal mtshan (1922-1996). In his youth, he was recognized

as the reincarnation of a master called Dri med ’od zer, and the abbot of

the monastery,Tshul khrims mchog rgyal, kept him in the monastery. In fact

the abbot was a brother of his grandfather. He studied under the abbot, gTer

ston Tshe dbang ’gyur med, dBra ston bsKal bzang bstan pa’i rgyal mtshan

(1897-1959)20 (10) and rGyal tshab Blo gros rgyal mtsho.

Later A yung became vice-president of the Political Consultative Conference

of dKar mdzes Prefecture, and it was in this capacity he was able to help to

rebuild Ye shes Monastery and other local Bonpo monasteries. He worked hard

to promote education in Bonpo monasteries in dKar mdzes Prefecture. When I

visited dKar mdzes Prefecture in 1997, I saw his photograph in almost every

monastery. I then realized how popular he was among the Bonpo community.

In the 1980s, a manuscript copy the Bonpo Kanjur was brought out at dBal

khyung Monastery. It was hidden away during the turbulent history. As it

turned out, it was the only complete extant copy of the Bonpo Canon. Its

publication, owing to the strenuous efforts of A yung and his friend Shug

sdong sKal bzang phun tshogs, represents a major contribution to Tibetan

cultural heritage, although the published version is not an exact replica of

the dBal khyung manuscript. Alongside A yung, another important figure of

the monastery was the master gYung drung bdud ’dul (?-1995).

In 1983, the authorities granted the monastery permission to reopen. Thanks

to A yung and gYung drung bdud ’dul, and the financial support and labour

provided by the local lay community, the monastery was rebuilt and is now

one of the most important centres in the region. A rgyal or sKal bzang rgya

mtsho, a brother of A yung and ’Khrin las kun khyab, the son of gYung drung

bdud ’dul, are the present leaders of the monastery.

4. Herarchical system

two gser khri, “gold throne”

one mkhan po

one g-yung drung slob dpon

two dbu mdzad

four dge skos

two mchod dpon

four shog dpon21

All the incumbents are reappointed every three years with the exception of

the gser khri whose position is permanent.

5. Current number of monks

There are one hundred and sixty monks and novices in the monastery.

6. Education

The monk students receive a traditional education, both through private

tutoring and collective lessons organized by the monastery.

7. Educational exchange

The novices go to gYung drung gling in gTsang and Shar rdza ri khrod in rDza

khog to take their ordination and for further religious training, and also

to sNang zhig for further studies.

8 / 9. Rituals

1st month: commemoration of mNyam med Shes rab rgyal mtshan
(1356-1415) for seven days;

3rd month: ritual of gCod pa during the entire month

5th month: commemoration of Bonpo masters taking the Klong rgyas text
as the basis of the celebration from the 15th to the 20th day; the
performance of the ritual cycle of Kun bzang rgyal ba ’dus pa from the
21st to the 30th day

6th month: ritual based on the Rig ’dzin ’dus pa from the 1st to the
11th day. On the 12th day fifteen kinds of ’cham dance take place for the
public audience. The ’cham includes such as the sa ’dul, sixteen ’dod yon
lha mo, keng rus, shwa ba; the observance of the summer-fast (dbyar gnas)
for fifty days starting on the 15th day

9th month: rituals based on the cycles of sTag a and Phur pa from the
18th to the 24th day

11th month: rituals based on the cycles of Khro bo, Phur pa and Zhang
zhung Me ri from the 23rd to the 29th day ending with ’cham dance on the
29th

10. Books held in the monastery

There are copies of the printed editions of the following books: two copies

of Bonpo Kanjur published by A yung in 197 volumes, one copy of Shar rdza

bKra shis rgyal mtshan’s collected works, one copy of mNyam med Shes rab

rGyal mtshan’s collected works, one copy of bDe chen gling pa Tshe dbang

grags pa’s collected works, one copy of dBra ston bsKal bzang bstan pa’i

rgyal mtshan’s collected works and one copy of gSang sngags gling pa’s gter

ma texts.

11. Income and expenses

The monastery has neither land nor animals. The monks are provided for by

their families and the monastery depends financially on donations from the

faithful.

12. Local community

The local lay community consists of five shog kha (communal division): Ri

nub, La rked, mChog dge, Gong shod and sKe bzhi. 1.Ri nub comprises three

villages: Gyang ra with thirty families, Bar shod with twenty-five families

and Lha khang mdo with thirty-five families. 2.La rked comprises nine

villages: dBus ru with ten families, Bar shod with twenty families, Mi rgud

with thirteen families, La ri with eleven families, Lu gu with six families,

Tis bru with seven families, Pa bzi with five families, Phur pa with twelve

families and Ye shes with six families. 3.mChog dge comprises three

villages: Yar grong with twenty families, Mar grong with twenty families and

Ka re with three families. 4.Gong shod comprises five villages: Dung ri with

six famileis, Yang grong with twelve familes, Mar grong with seventeen

families, sBying ge with nine families and Dar ni with six families. 5.sKe

bzhi comprises five villages: sBus thang with twelve families, Dar ri with

thirteen families, Ja lung with eight families, Ra gni with eleven families

and Klu khang with fifteen families.

13. Local festivals

There is a mountain called sKyobs ’byin seng nag surrounded by twelve peaks

about 25 km south of the county town of Nyag rong rdzong. The local deity

(yul lha), believed to be residing on it, is propitiated by the local people

of the villages mentioned above, but the date of the propitiation is not

fixed. It may fall any time between the beginning of the 5th month to the

beginning of the 8th month.

There is also a “sacred mountain” (gnas ri) called Brag dkar lhang lhang nor

bu yang rtse located about 40 km west of Nyag rong rdzong county town. It

was a “site of hidden treasures” (gter gnas) where Sangs rgyas gling pa

discovered many concealed texts (gter ma) and consequently he converted the

site what is known as “to open doors of the site” (gnas sgo phyed pa) i.e.

revealed the site as a sacred place. The date of its veneration is not fixed

and may fall any time between the beginning of the 5th month to the

beginning of the 8th month of every Dragon Year. In the past, both Bonpo and

Buddhist people circumambulated the mountain in the Bonpo way, that is,

keeping the mountain on the left as one follows the path of the circuit, but

after Nyag bla Pad ma bdud ’dul, a rNying ma pa master, said that both ways

were appropriate and had the same religious efficacy, Buddhists began to

circumambulate the mountain in the clockwise direction.

14. Occupation of the local population

Both nomads and farmers

Sources:

(1) Interviews

A rgyal or sKal bzang rgya mtsho, a monk and one of the two masters of

the monastery, born in 1939. Rig ’dzin nyi ma, born in 1967; he was

recognized as a reincarnation of a Sa skya monastery, but he did not want

to be converted to the Sa skya pa tradition and has kept his Bonpo faith

while living as a Sa skya pa reincarnation in Ye shes Monastery. gYung

drung bstan ’phel (b.1931) is the abbot of the monastery.

(151) rGyal zhing Monastery

1. Name

rGyal zhing Monastery was also formerly known as rGyal ba bkra shis or rGyal

zhing ’brug grags.

2. Location

rGyal zhing Monastery is about 12 km north of Ri snang, the seat of Nyag

rong county.

3. History

According to oral tradition, the master rGyal ba rtsa mkhyen pa founded a

hermitage called rGyal zhing in the valley behind the present monastery.

Then it was moved to another site but the reason and precise time of this

change remain unknown. According to one short account of the monastery’s

history (rGyal zhing dgon gyi lo rgyus, 8 folios, MS and anonymous), it was

founded by the master Bya btang Nam mkha’ rgyal mtshan in the 10th Rab byung

(1567-1626), and later, because there was no Sources of drinking water in

the vicinity, Khyung ’khor sMon lam tshul khrims, the master at that time,

moved the monastery to a new place. The new monastery had nine columns and

was named rGyal ba bkra shis. The same account mentions three other masters

of this lineage, bSod nams rnam rgyal, Kun bzang rnam rgyal and ’Chi med,

but their dates and life stories are not mentioned. In the 19th century, Bya

btang Dri med ’od zer offered the monastery a piece of land known as Zhing

stong thang on which the present monastery was built. While the monastery

was being built, the people heard a dragon in the sky and thus the monastery

was named rGyal zhing ’brug grags. It was consecrated by Shar rdza bKra shis

rgyal mtshan in the early 20th century. It was partially destroyed during

the Cultural Revolution and rebuilt in the nineteen-eighties. The old

assembly hall still stands and contains some 177 sq m of original

murals.

4. Hierarchical system

one gdung ’dzin

two dbu mdzad or dbu skyor

three dge skos

two mchod dpon

two spyi ba

The dge bskos are replaced each year, while the dbu mdzad, mchod dpon and

spyi ba are reappointed every two years.

5. Current number of monks

There are twenty-five monks and novices in the monastery.

6. Current education

There are no regular classes and the young novices are taught by the elder

monks.

7. Educational exchange

The monastery was a branch of Gong rgyal Monastery. The monks are generally

sent to Shar rdza Hermitage to take their ordinations, and occasionally to

sNang zhig Monastery (No.180) in rNga khog.

8 / 9. Rituals

5th month, the observance of the smyung gnas fasting

6th month, the performance of ritual based on the Zhi khro sgrub chen
from the 3rd to the 10th day ending with with ’cham dance for the public.
The observance of the dbyar gnas summer-fasting starting from the 15th of
the 6th month for forty-nine days.

10. Books held in the monastery

The monastery has one copy of the printed edition of Bonpo Kanjur gyur,

published by A yung and sKal bzang phun tshogs; one copy of the printed

edition of Shar rdza bKra shis rgyal mtshan’s collected works; of the ’Bum

nyi ma dgu shar in ten volumes; The yum texts (Buddhist) in twelve

volumes.

11. Income and expenses

The monastery has fifteen ’bri (female yak) that were offered by the lha sde

(the monastery’s local lay community). The yaks are tended as shi med by

several local families who give 2.5 kg of butter to the monastery per yak

each year.

12. Local community

The local lay community consists of three shog kha (communal divisions):

1.Zi re shog-kha with one village (also known as Zi re) comprising twelve

families; 2.Sa nag shod shog kha with five villages: Ba re with four

families, Sa nag shod village with three families, Gong thog village with

four families, rGyal zhing with three families and Ba re sgo village with

two families. 3.Sa nag stod shog kha comprising one village (also called Sa

nag stod) with twenty-one families.

13. Local festivals

On top of the mountain behind the monastery a la btsas is built according to

the instructions given by gSang sngags gling pa and it is dedicated to the

local deity called bKra shis dpal bzang. Its annual renewal ceremony takes

place on the 15th day of the 1st month. There is another la btsas on top of

the mountain facing the monastery. It is dedicated to the local deity gYung

drung dar rtse. The la btsas was constructed according to the instructions

given by Shar rdza bKra shis rgyal mtshan and the deity is propitiated by

the local people on the 15th day of the 1st month and on the 13th day of the

12th month.

There is also a sacred mountain (gnas ri) called sBas gnas g-yung drung

sprungs rdzong located 1 km east of the monastery. The master who “opened

the door” (gnas sgo phyed pa) of the mountain was rGyal ba rTsa mkhyen pa.

It is circumambulated in the Hare-Year during the summer by the people both

Bonpo and Buddhist in the Bonpo way, that is, keeping the mountain on the

left as one walks.

14. Occupation of the local people

Farmers

Sources

(1) Interviews

Ye bzang (Ye shes bzang po, b.1964), a monk at the monastery; rDo li (rDo

rje rgyal mtshan, b.1947), a monk at the monastery

(152) Gong rgyal Monastery

1. Name

The original spelling of the monastery’s name was Gu rgyal. It was later

spelt Gong rgyal by Sangs rgyas gling pa (1705-1735).

2. Location

It is located about 6 km northeast of Ri snang, the seat of Nyag rong

county.

3. History

Nam mkha’ rgyal mtshan, the first master of the Bya btang lineage, is said

to have built a small monastery at a site called Dar lo, but it is now in

ruins. No one knows when it was built or why it was abandoned. In the 13th

Rab byung (1747-1806), another small monastery was built by gSang sngags

gling pa. He also “opened the door”(gnas sgo phyed pa) of the hidden local

mountain (i.e. transformed the place into sacred site) and called it sBas

yul g-yung drung spungs tshal. He is believed to have discovered a number of

holy objects on the sacred site including a statue of White Tara and a gold

gshang bell. He donated these objects to Gong rgyal Monastery. Around that

time the monastery had about one hundred monks. In the Wood-Bird Year of the

15th Rab byung (1885), Bya btang bsTan pa’i nyi ma undertook to build a new

temple for the monastery following a plan made by gSang sngags gling pa.

When it was completed two years later, gSang sngags gling pa was invited to

consecrate it and to give the lung initiation of the Bonpo Kanjur. Later,

other masters such as Shar rdza bKra shis rgyal mtshan, Khro sprul gYung

drung mthong grol and the fifth Kun grol bDud ’dul gling pa also gave

teachings at the monastery.

The Gong rgyal dgon gyi lo rgyus (anonymous, MS) lists twenty-two successive

masters of the Bya btang lineage until the middle of the 20th century:

Nam mkha’ rgyal mtshan

Nam mkha’ dbang ldan

Ye shes rgyal mtshan

gYung drung gsas pa

bKra shis rgyal mtshan

sDa dbon Nam mkha’ thog sdug

sDa dbon Nam mkha’ rgyal mtshan

Grags pa ye shes

Tshe dbang bkra shis

Shes rab bstan ’dzin

bSod nams blo gros

bSod nams ’od zer

sDa dbon Rin chen blo ldan

Zha bo zhabs ma Nyi ma grags pa

sDa dbon sMon lam tshul khrims

bsTan ’dzin dbang grags

gYung drung rgyal mtshan

Tshul khrims rgyal mtshan

gYung drung bstan pa’i nyi ma

Dri med ’od zer

Tshe dbang ’gyur med

gShen bstan rgyal mtshan

With Bya btang bsTan ’dzin dbang grags’s two sons, the lineage divided into

two branches. There are two versions of the history about when reincarnation

was adopted for the succession of the Bya btang masters. According to one,

the position continued to be hereditary (gdung brgyud) until Tshe dbang

’gyur med’s time in the middle of the 20th century, after which it was

transmitted by reincarnation. However, when I visited the monastery in 1997,

I was told that the reincarnation system was adopted after Bya btang gYung

drung rgyal mtshan’s time. So far, because of the lack of reliable Sources

it has been impossible to verify either versions of the story. Bya btang

Tshe dbang ’gyur med also founded a tantric college specializing in the

practice of the Phurpa cycle.

In the nineteen-eighties, Blo li Trulku built a new assembly hall, as well

as restoring the old assembly hall which was destroyed during the Cultural

revolution.

5. Current number of monks

There are fifty-one monks and novices in the monastery.

6. Current education

There are no organized or regular classes. The young monks are taught by the

elder monks.

7. Educational exchange

In the past, rGyal zhing and gZhi ring monasteries were branches of Gong

rgyal Monastery, but there des not seem to be any interaction between them

at present.

The monks are sent to sMan ri in gTsang, Shar rdza Hermitage (No.138) and

sTeng chen Monastery (No.139) to take their ordination and receive further

training.

8 / 9. Rituals

- 4th month: observation of fasting (smyung gnas) for 8 days

- 6th month: ritual based on the bSam lhun sgrub chen by Tshe dbang ’gyur

med starting on the 4th day for 7 days; observation of the dbyar gnas

ceremony from the 15th day for 45 days

- 9th month: ritual based on the sKu gsum phur sgrub for 7 days

- 11th month: ritual of the cycle of dBal gsas from the 23rd to the 30th

day

10. Books held in the monastery

There a copy of the Kanjur published by A yung and sKal bzang phun tshogs in

Chengdu 1985-1987. A copy of the Khri skyabs edition of Khams chen in

sixteen volumes, and a MS copy of ’Bum nyi ma dgu shar. There are also some

old printing blocks for the following texts: Dran pa bka’ thang, Tshe dbang

bka’ thang, Zhang zhung snyan brgyud, rNam rgyal gzungs chen, Gu drag, sKu

gsum phur sgrub, Rig ’dus, gSang ’dus zhi khro, sKu gsum thugs thig, bSam

lhun sgrub skor and gZungs ’jug.

11. Income and expenses

The monastery has neither land nor animals and depends entirely on donations

from the faithful.

12. Local community

The local lay community consists of ten villages: Chu nang with fourteen

families, Dar lo with fifteen families, dGung ru with fourteen families, Gu

dar thog with fourteen families, rTa sa with nine families, rGyal ba with

eleven families, Ying mad with eighteen families, Kha lung with nine

families, Nya zi with fourteen families and Rlung pa with seven

families.

13. Local festivals

The mountain behind the monastery is called dGa’ bde dpal ri, and is the

abode of a local deity known by the same name. There is a la btsas on top of

the mountain dedicated to the deity. Its renewal ceremony is performed by

both the local people and the monks of the monastery on the 1st day of the

12th month.

At Nyag shod, which is 1.5 km southeast of the monastery, there is a sacred

mountain (gnas ri) called gYung drung rin chen ’bar ba. It is venerated on

the 1st day of the 5th month, each Dragon-Year by both Bonpo and Buddhists.

They circumambulate the mountain in the traditional Bonpo way (i.e. keeping

the mountain on the left).

Since the mountain has three peaks, it is also known as Tshogs brgya spun

gsum and was considered as the abode of three local deities related as

brothers before the mountain was transformed into a sacred site.

14. Occupation of the local population

Mainly farmers but one third of the population are nomads

Sources

(1) Interviews

gYung drung rnam dag, a monk at the monastery, born in 1937

(2) Texts

Note: (1) Gong rgyal dgon gyi lo rgyus, anonymous, MS

(153) Klu ’bum Monastery

1. Name of the monastery

In the past the monastery was known as Su tshang or Klu ’bum mtha’ rten

gling.

2. Location

The monastery is located at a roadside of the main road leading to sGre bo

this smad village, 28 km south of Ri snang, the seat of Nyag rong

county.

3. History

According to oral tradition, Su tshang Nam mkha’ rgyal mtshan, (the Klu ’bum

dgon gyi lo rgyus, a MS has Nam mkha’ rgya mtsho), the first master of the

Su la lineage, founded a small monastery at Ka smad mgo called Su tshang

about 10 km east of the present monastery. He is said to have been the

spiritual master of ’Bru dGa’ bde chos skyong ber nag, one of the Thirty

Heroes in the Ge sar epic. In Khams, the hero is considered as a historical

figure. Nam mkha’ rgyal mtshan was succeeded by his son Nam mkha’ ’od zer,

who in turn was succeeded by his son Nam mkha’ bstan ’dzin, who in turn was

succeeded by his son Nam mkha’ tshul khrims. Since there was no water

Sources in the vicinity, Nam mkha’ tshul khrims undertook to channel water

to the monastery, but the inhabitants of sGre bo village were unwilling to

help. As a result the village split into two villages: sGre bo stod and sGre

bo smad. Moreover, eight monks from sGre bo stod left the monastery and

founded a small monastery called Su tshang stod pa.

Later lCags mdud Shes rab rgyal mtshan, a master of the rNying ma pa

monastery and located on the opposite bank of the rDza chu river, converted

Su tshang stod pa to the rNying ma pa tradition and renamed it rNga rnga

Monastery.

According to KGLG, (volume 1, p.302) lCags mdud Shes rab rgyal mtshan only

restored the monastery in 1491.

Su tshang Nam mkha’ tshul khrims and the people of sGre bo smad pa village

founded Klu ’bum Monastery. As they were preparing the site for

construction, they discovered a Bonpo text entitled Klu ’bum, and thus the

monastery was named Klu ’bum. Later Khod spungs Kun bzang ’od gsal, the

twenty-third master in the Su la lineage, enlarged the assembly hall.

The monastery mainly practised rituals according to the old gter ma (gter

rnying) tradition, especially the ritual cycles of dBal gsas, Ge khod and

sTag la, but after receiving the teachings based on the Rang gter sku gsum

phur sgrub by gSang sngags gling pa the monastery also began to practise the

new gter ma tradition (gter gsar).

Khod spung mDo rgyud grags pa also lived and taught at the monastery for

about five years. In 1923, gYung drung bstan ’dzin, the 24th master in the

Khod spung lineage, enlarged the monastery by building a new assembly hall

with eight tall columns. The masters of the Khod spungs lineage, also known

as Su la tshang, have been in charge of the monastery. It is not clear how

many masters the lineage comprises but there are several names that

frequently recur in both written and oral traditions. Su la sKal bzang bstan

pa’i rgyal mtshan (1897-1959), who belonged to this lineage, wrote an

extensive biography of Shar rdza bKra shis rgyal mtshan. The present master

of Su la is bsKal bzang grags pa. Unfortunately I did not meet him when I

visited the monastery in autumn 1997, because he was ill and was

hospitalized in Chengdu at the time. I went with sMon rgyal lha sras to

visit him in Chengdu, hoping to obtain more information about the monastery,

but he was too ill to receive me.

4. Hierarchical system

head of the monastery

two dbu mdzad

four dge skos

two mchod dpon

two spyi ba

All the incumbents are reappointed every three years on a rotational basis.

5. Current number of monks

There are thirty novices and two monks.

6. Current education

The younger novices are taught by the elder monks.

7. Educational exchange

La kha Monastery (No.154) is a branch of Klu ’bum. So there are exchanges

between the two monasteries (see below). The monks go to Shar rdza Hermitage

(No.138) to take their ordination.

8 / 9. Rituals

The monks go to dBra khyung hermitage for a one-month summer retreat every

year during which they receive teachings and learn to play ritual

instruments. In winter, since Klu ’bum and La kha are connected as “mother

and son monasteries” (ma dgon bu dgon) they have a common winter retreat (in

the 9th month). The monasteries host the retreat in turn. From the 20th to

the 30th day of the same month, they perform a ritual with ’cham dance based

on the sKu gsum phur sgrub, a gter ma text of gSang sngags gling pa as well

as rituals of the cycle of gDugs dkar and the ceremony of the smyong gnas

fasting. The monastery was destroyed during the Cultural Revolution. When I

visited the site in 1997 I saw only the assembly hall which had survived,

but it was completely empty.

11. Income and expenses

The monks mainly live with their families since there are no monks’ quarters

in the monastery. They must also provide their own food when they go to the

monastery for rituals.

12. Local community

The local lay community consists of four communal divisions (shog khag): Sa

stod, Sa smad, Bar shod and Klu ’bum. Sa stod comprises Lo dbu with five

families and Rong ru with eleven families; Sa smad comprises Yang med with

seven families, mKhar sbe with five families and mKhar brag with three

families; Bar shod comprises only one village, Ri stod with ten families;

Klu ’bum with four families. In addition there is Su la village with five

families.

13. Local festivals

The mountain behind the monastery is called She long glang chen, but there

is no la btsas on it. In the vicinity there are two mountains called sKyobs

’byin and Brag dkar, abodes of the yul lha deities bearing the same names.

The dates of their propitiation remain unnown.

14. Occupation of the local population

Farmers

Sources

(1) Interviews

A dga, a monk at Klu ’bum monaster (b.1939); bSod nams tshe ring

(b.1930), another monk at Klu ’bum Monastery

(154) La kha Monastery

1. Name

La kha Monastery is also called La kha ’Brug grags or gYung drung rab brtan

gling or bShad sgrub rab brtan gling.

2. Location

It is located at a place called La kha which is about 20 km south of the

county town. There is only one narrow winding path leading to the monastery,

and it takes about 5 hours on horseback from Ri snang, the seat of Nyag rong

county to the monastery.

3. History

According to oral tradition, a monastery was first founded at La kha by

seven monks. Since the inhabitants of the area believed they heard a dragon

roar in the sky when the monastery was being built, it was named La kha

’brug grags. The date of its foundation remains unknown. In the Earth-Dragon

Year of the 16th Rab byung (1928), gYung drung bstan ’dzin, the

twenty-fourth master in the Su la lineage, moved the monastery to its

present site, which is known as dBra khyung, and renamed it bShad sgrub rab

brtan gling.

gYung drung bstan ’dzin, who studied for nine years in sMan ri in gTsang,

founded another monastery called A sta khang tshan che ba. Both these

monasteries have always been headed by the masters of the Su la lineage.

The cycles of the gSas mkhar mchog lnga and other old gter ma (gter rnying)

ritual texts were the only ritual traditions practised in this monastery,

but later gSang sngags gling pa’s text sKu gsum phur sgrub and its ’cham

tradition, as well as other new gter ma (gter gsar) ritual practices were

introduced. The monastery was destroyed during the Cultural Revolution and

was “officially reopened” in the nineteen eighties, but it had not yet been

rebuilt when I visited it in 1997, because of lack of funds (the local

population is very poor).

4. Hierarchical system

khri pa

two dbu mdzad

four dge skos

two mchod dpon

two spyi ba

The incumbents are appointed every three years on a rotating basis.

5. Current number of monks

There are fifteen novices and monks in the monastery.

6. Current education

The younger novices are taught by the elder monks.

7. Educational Exchange

La kha Monastery is a branch of Klu ’bum (No.153). There are some ritual

exchanges between the two monasteries (see below). The monks go to Shar rdza

Hermitage to take their full ordination.

8 / 9. Rituals

Since Klu ’bum and La kha are connected as “mother and “son monasteries” (ma

dgon bu dgon), they have a common winter retreat (in the 9th month). They

host the retreat in turn. The monastery’s main ritual is based on the sKu

gsum phur sgrub, a gter ma text discovered by gSang sngags gling pa with its

’cham tradition.

10. Books held in the monastery

The monastery possesses a copy of the printed edition of Bonpo Kanjur, in

addition to its own collection of texts.

11. Income and expenses

The monks provide their own food; the monastery receives very few donations

from the faithful as the local population is very poor.

12. Local community

The local lay community consists of four villages: La kha with sixteen

families, rBa ru with ten families, La shod with four families and Dud rtag

with two families.

13. Local festivals

Both monks of the monastery and lay population propitiate two sacred

mountains, sKyobs ’byin and Brag dkar. The mountain behind the monastery is

She long glang chen (with no la btsas) associated to a local deity called

She long who has an elephant as mount.

14. Occupation of the local population

Farmers and nomads

Source

(1) Interviews

A dga (b.1939), a monk at Klu ’bum Monastery; bSod nams tshe ring

(b.1930), another monk at Klu ’bum Monastery

(155) dBal khyung Monastery

1. Name of the monastery

The full name of the monastery is dBal khyung gYung drung mthong smon gling.

It is also known as dBal khyung gShen bstan mdo sngags gling.

2. Location

The monastery is located in rNga yab, southwest of Ri snang, the seat of

Nyag rong county. There is a 28 km motorable road between the county town

and Shang lang shod township, and another 15 km of road between the township

and philosophical college (bshad grwa) of sKal bzang Monastery. dBal khyung

Monastery is around an hour’s walk from the college.

3. History

In the 8th Rab byung (1447-1506), there were eight men considered as saints

in Nyag rong area, four of whom were Bonpo: Brag dben bKra shis rgyal

mtshan, dBal khyung sMon lam rgyal mtshan, rTsis ’das Nyi ma rgyal mtshan

and Dar ri sByin pa rgyal mtshan.

According to gYung drung don grub (dBal khyung dgon pa’i lo rgyus, MS, p.4)

it was dBal khyung sMon lam rgyal mtshan who founded the monastery at rDzong

mgo in the 8th Rab byung (1447-1506). His son, Blo gros rgyal mtshan,

succeeded him as head of the monastery, but the monastery was destroyed by

fire in the second half of Nam mkha’ grags pa’s life, (another famous head

of the monastery). It was rebuilt during the life-time of Tshul khrims bstan

rgyal. The monastery is believed to have been moved during bSod nams dbang

rgyal’s time and was renamed dBal khyuung gYung drung mthong smon gling.

Here is a list of the subsequent masters of the dBal khyung lineage: dBon po

A kru, lHun grub tshul khrims, bstan ’dzin rgya mtsho, Bla ma tshul khrims,

O rgyan rnam grol, Bla ma blo bzang, Karma ye shes, bsTan pa rgyal mtshan

and gSang sngags gling pa (1864-?). The latter played an important role in

the development of the monastery and Bon in the region. He enlarged the

monastery, adding two assembly halls (’du khang) and thirteen monks’ cells

(grwa shag). ’Chi med rig ’dzin and mKha’ spyod dbang mo are also believed

to have greatly contributed to the monastery’s development. and gYung drung

don grub is the the present head of the monastery who is assisted by sMon

rgyal lha sras. The latter is a tantric practitioner. He was a son of Kun

grol Hum chen, the sixth Kun grol grags pa and brother of mKha’ spyod dbang

mo, a famous mkha’ ’gro and discoverer of gter ma texts in the 20th century.

The monastery is famous for its unique and beautiful manuscript set of the

Bonpo Kanjur which miraculously survived the turbulences of recent history.

It was reproduced and published by A yung and Shug sdong sKal bzang phun

tshogs in Chengdu 1985-1987 and again later by sMon rgyal lha sras, in Lhasa

in collaboration with the Tibet Academy of Social Sciences. The monastery

itself was totally destroyed, but was rebuilt by gYung drung don grub in the

nineteen-eighties.

4. Hierarchical system

one bla ma

two dbu mdzad

three dge skos

one dkor gnyer

two mchod dpon

With the exception of the head of the monastery, the incumbents of the

above-listed positions are reappointed every three years on a rotating

basis.

5. Current number of monks

There were twenty-four monks and novices in the monastery in 1997.

6. Curent education

There are no regular, organized classes, and the young monks are taught by

the elder monks.

7. Educational exchange

The monks go to sMan ri Monastery (No.1) in gTsang and Shar rdza Hermitage

(No.138) for their ordination, further training and retreats.

8 / 9. Rituals

dBal khyung and Brag dben (No.156) Monasteries conduct four rituals together

at dBal khyung Monastery: the commemoration of gSang sngags gling pa from

the 25th to the 30th day of the 2nd month; the commemoration of mKha’ spyod

dbang mo from the 23rd to the 28th day of the 3rd month; the tshes bcu

ceremony from the 1st to the 10th day of the 6th month and the dgu gtor rite

from the 21st to the 29th day of the 11th month. Two rituals are performed

collectively by the two monasteries at Brag dben Monastery: the tshes bcu

ceremony from the 3rd to the 10th day of the 7th month, and the dgu gtor

rite from the 23rd to the 30th day of the 12th month at dBal khyung.

10. Books held in the monastery

The monastery has one copy of the Bonpo Kanjur, MS, one copy of the printed

edition of Dran pa ’bka thang, one copy of the printed edition of Pad ma bka

thang, a copy of the printed edition of Shar rdza bKra shis rgyal mtshan’s

collected works in twenty-six volumes, and one copy the printed edition of

gTer chen Tshe dbang grags pa’s collected works.

11. Income and expenses

The monastery has five female yaks tended by several local families who give

the monastery 10 kg of butter per yak each year. The monks provide their own

food and the monastery otherwise depends on donations from the faithful.

12. Local community

The local lay community consists of two shog khag (communal divisions),

bZhag ri and Kha lung. The former comprises five villages: bZhag ri with

seventeen families, Sa so with two families, Glang rong with one family, rGo

dung with one family and ’Ga’ yeng with twelve families. The latter, Kha

lung comprises eight villages: Wa lung with one family, Bo mi with ten

families, dBal khyung with four families, Tso shis with two families, Chu

shod with six families, Yang gzhung with two families, Bung leng with three

families and Kha ’khor with one family. All these villages constitute the

lha sde (local lay community) of both dBal khyung and Brag dben

monasteries.

14. Occupation of the local population

Farming supplemented by animal husbandry

Source

(1) Interviews

Kun bzang nyi ma (b.1964); A rdo (b.1934)

(156) Brag dben Monastery

1. Name

Brag dben Monastery has several names: Brag dben gsang mdzod pad ma gling,

Brag dben gsang mdzod pad ma mdo sngags gling and Brag dben gYung drung

gling.

2. Location

The monastery is located in rNga yab, southwest of Ri snang, the seat of

Nyag rong county. There is distance of 28 km between the county town and

Shang lang shod township, and another 15 km between the township to the

philosophical college (bshad grwa) of sKal bzang Monastery which may be

reached by car. From there it is an hour’s walk to dBal khyung Monastery

(No.155) and another five to Brag dben.

3. History

The earliest account concerning the monastery is a legend about the

connection between Brag dben and gShen Dar sding. (This connection is not

mentioned in any other Sources). According to this legend, Brag dben was a

branch monastery of gShen Dar sding in gTsang. gShen rGyal ba ’od zer, a

disciple of Kun mkhyen Ye shes blo gros, travelled to sBas gnas in Nyag rong

in the 3rd Rab byung (1192-1251), where he gave teachings based on the cycls

of Ma rgyud, Khro bo, Phur pa and the Zhang zhung snyan brgyud in accordance

with the gShen tshang tradition and it seems that sBas gnas became a

hermitage from that time onwards. According to the Brag dben dgon pa’i lo

rgyus by gYung drung don grub (p.4. MS), Khod spungs Blo gros thogs med and

Khyung po Nang chen grags pa stayed at the hermitage for a long period of

time in the 5th Rab byung (1267-1326). In the 8th Rab byung (1447-1506),

Brag dben bKra shis rgyal mtshan, one of the four Bonpo saints of the Eight

Saints of Nyag rong, (the other three were dBal khyung sMon lam rgyal

mtshan, rTsis ’das Nyi ma rgyal mtshan, and Dar ri sByin pa rgyal mtshan)

built two temples and fourteen meditation cells there, and thereafter the

site was referred to as Brag dben Monastery. Brag dben bKra shis rgyal

mtshan spent the rest of his life there. In the 12th Rab byung (1687-1746),

Sang rgyas gling pa visited the monastery and gave teachings there. He also

renamed the monastery Brag dben gYung drung gling. Then ’Od zer gling pa

built four stupas around the monastery at the four points of the compass.

Shar rdza bKra shis rgyal mtshan and gSang sngags gling pa also visited the

monatery and gave teachings there. The monastery was destroyed during the

Cultural Revolution and was rebuilt in the nineteen-eighties by gYung drung

don grub, the present master.

4. Hierarchical system

one bla ma

two dbu mdzad

three dge skos

two mchod dpon

one dkor gnyer

The incumbents of the above-listed positions are reappointed every three

years. The head of the monastery is gYung drung don grub.

5. Current number of monks

There are forty-five monks in the monastery in 1997.

6. Current education

There are no regular, organized classes. The young monks are taught by the

elder monks.

7. Educational exchange

Since Brag dben Monastery is a branch monastery of dBal khyung, the two

monasteries perform almost all their rituals together. The monks go to sMan

ri Monastery (No.1) and Shar rdza Hermitage (No.138) for their ordination,

further studies or retreats.

8 / 9. Rituals

dBal khyung and Brag dben Monasteries conduct four rituals together at dBal

khyung Monastery: the memorial of gSang sngags gling pa from the 25th to the

30th day of the 2nd month, that of mKha’ spyod dbang mo from the 23rd to the

28th day of the 3rd month.

The tshes bcu ritual from the 1st to the 10th day of the 6th month, and the

dgu gtor ritual from the 21st to the 29th day of the 11th month. Two rituals

are performed collectively by the two monasteries at Brag dben Monastery:

the tshes bcu from the 3rd to the 10th day of the 7th month, and dgu gtor

from the 23rd to the 30th day of the 12th month.

10. Books held in the monastery

The monastery has a collection of Tshe dbang grags pa’s gter ma works, one

copy of the biography of gSang sngags gling pa, one copy of the biography of

mKha’ ’gro dbang mo, one copy of the Pad ma bka’ thang and various texts for

liturgical purposes.

11. Income and expenses

The monastery depends on donations from the faithful and the monks provide

their own food.

12. Local community

The local lay community of the monastery consists of two shog khag (communal

divisions), bZhag ri and Kha lung. The former comprises five villages: bZhag

ri with seventeen families, Sa so with two families, Glang rong with one

family, rGo dung with one family and dGa yeng with twelve families. Kha

lung, the second shog khag comprises eight villages: Wa lung with one

family, Bo mi with ten families, dBal khyung with four families, Tso shis

with two families, Chu shod with six families, Yang gzhung with two

families, Bung leng with three families and Kha’ khor with one family. All

these villages constitute the lha sde (local lay community) of both dBal

khyung and Brag dben monasteries.

14. Occupation of local population

Farming supplemented by animal husbandry

Source

(1) Interviews

Kun bzang nyi ma, born in 1964. A rdo (b.1934)

(157) Mi nub Monastery

1. Name

The full name of the monetary is dPal ldan mi nub g-yung drung gling.

2. Location

The monastery is located in Mi nub village, at the foot of Mount sBas gnas

gnam lcabs yang rdzong in A ’dzul valley of Nyag rong. The village belongs

to Shod ring Township which is 6 km south of the county town of Nyag rong.

It takes two hours from the Township to climb through a hill to the

village.

The monastery is considered to be the residence of Khod spungs Blo gros

thogs med (1280-1337)22 who was a famous figure as a rediscoverer of gter ma texts in the

history of Bon religion. His biography contains a list of gter ma texts that

he rediscovered. After his life-story, there is also another chapter

entitled gDung rabs so so’i lo rgyus cung zad smos pa (p.28a) which records

the names of the masters who were close to Khod spungs Blo gros thogs med.

It is just a list of names without dates:

Blo gros rgyal mtshan, a lay master who lived at Gong shel brag dmar
phug. He founded a college for lay tantrics of Bonpo at mChog dge and had
many disciples. Towards the end of his life, he went to ’Du ra mdo in Me
nyag where executed the ritual of sa ’dul for the site of ’Du ra
Monastery (No. 165). He died when he was 63.

rNam dag gtsug phud, a son of Khod spungs Blo gros thogs med. He went
to gYas ru dben sa Monastery in gTsang to study, and was the first monk
in the lineage. He gave teachings in sBa zhabs brag dkar hermitage, ’Dra
yul chu mig ljongs, dGe bshes khog, Khro skyabs and Cog tse. He died at
rGyal mo dmu rdo in rGyal rong.23

sGrub gshen sNang ldan was born at sBa zhabs gnas and lived at Sha ra
thang in Nyag rong as a lay master. mNyam med Shes rab rgyal mtshan
(1356-1415) became a pupil of him and gave all important teachings to him
such as Tshe dbang bya ri ma and Khyung dmar. He died when he was 71.

Grub chen Khyung rgod, a lay master and a son of Blo gros rgyal
mtshan. His real name was Khyung gsas bdud ’joms. He learnt religion from
his father. He was believed to have obtained the “rainbow body”. He died
at 55.

Then there were the thirteen masters in the same lineage:

Nam mkha’ g-yung drung, a son of Grub chen Khyung rgod. He traveled
extensively and gave teachings in the rGyal rong area. He died at 60 in
’Dra yul;

Seng ge blo gros, a son of Nam mkha’ g-yung drung. He learnt religion
from his father and gave teachings in ’Dra yul and died when he was 63.

’Dul ba rgyal mtshan, a son of Seng ge blo gros. He studied Bon under
his father and then went to sMan ri Monastery (No.1) to study under the
feet of Rin chen rgyal mtshan, the fifth abbot of the monastery. Since he
became the religious teacher of the king of Khro chen, he spent years at
mTsho mtho Monastery (No.188). He had many disciples there although his
residence was in Nyag rong. He died when he was 60 at bZhag ra lha rtse
hermitage in Me nyag.

gSang ba mchog ldan was a lay master. He learnt religion from his
uncle ’Dul ba rgyal mtshan, and went into retreat for twelve years on
Mount Blon po skos yag in Nyag rong. He died when he was 55.

A shar blo gros, a son of gSang ba mchog ldan. He entered sMan ri
Monastery and studied under bSod nams ye shes. He died when he was
70.

bsTan pa rgyal mtshan, a son of Khod spungs Gu ru. The latter was a
descendant of Grub chen khyung rgod. He followed A shar blo gros and
upheld both teachings and lineage. He became also a disciple of a Sa skya
bdag chen and lCags mdud ’brug mo rdzong in Nyag rong. He traveled in
rGyal rong and Me nyag to practise meditation and became very famous. He
produced many sons. They were divided into three groups: Khod spungs sKos
yag pa, Yo kyun pa, and Mi nub tshang. He died when he was 60.

rJe bthun mgon po was a lay master. He studied under his father and
Tshul khrims ’od zer who was a descendant of Byang ba khro tshang. He had
a close relationship with dBra tshang, the chief family in rDza khog of
sDe dge and also with the Buddhists in his area. He had a lot of
disciples in rDza khog and Tre hor.24 He died in Brag dmar hermitage in Nyag rong.

rGyal ba rin chen, a son of rJe btsun mgon po. He was a lay master,
but attended many monasteries for studying and practising. He died when
he was 53.

rNam rgyal grags pa, a son of sNgags chung and a brother of rJe btsun
mgon po. He was a lay master and lived in Brag dmar mgo in Nyag rong. He
spent many years in rGyal rong and died when he was 40.

Rin chen lhun grub, a son of rNam rgyal grags pa. He was a lay master
and studied under his father and ’Dra bla gYung drung rgyal mtshan. He
lived at sBa zhabs brag dkar hermitage and traveled and taught in rDza
khog, rNga khog and rGyal rong. He died when he was 83.

gYung drung rnam rgyal, a son of Rin chen lhun grub. He was a lay
master who traveled extensively in rGyal rong and died when he was
45.

gYung drung bstan ’dzin, a son of gYung drung rnam rgyal. He was a
monk and took up ressidence in Zhu tshang Monastery for many years where
he gave teachings. He initiated founding several monasteries in rGyal
rong. He moved to Klu ’bum Monastery (No.153), but the present biography
does not mention it. He died when he was 70.

Nyi ma dbang ldan, a son of Jo sras. The latter was a member of the
Khod spungs family. Apart from Bonpo teachings, he also practised rNying
ma pa teachings and had very close relationship with the rNying ma pa. He
became the representative of Su la lineage which had a long line of
teachers that ended with Nam mkha’ skyabs and brTson ’grus bzang mo. The
lineage of Khod spungs then became known as Su la tshang. After these
thirteen masters of the Khod spungs lineage, we know only the names of
their successors and it would be too cumbersome to give them all
here.

A shar Blo gros, the 5th master, came from mChog dge Monastery to Mi nub bco

brgyad thang and founded a small monastery there. The date of foundation is

unknown. However, now nothing remains there apart from a stupa, a tsha tsha

khang and a piece of land which now belongs to the monastery called A shar

zhing. According to a brief history of the monastery provided by the

monastery25 there was a master of the Khod spungs lineage called Mi nub Shes rab

rin chen, but in the biography of Khod spungs Blo gros thogs med he is not

mentioned. He is said to have moved the monastery to the present site and

built an assembly hall with four pillars. The same Sources also states that

his brother bsTan ’dzin was a master in the monastery.

gSang sngags gling pa, Shar rdza bKra shis rgyal mtshan and dBra ston bsKal

bzang bstan pa’i rgyal mtshan visited the monastery and gave teachings

there. In the 1980s, the monastery got permission to be rebuilt.

4. Hierarchical system

two dbu mdzad (dbu mdzad and dbu skyor)

four dge skos

two mchod dpon

one bdag gnyer

For the dbu mdzad, one has to be first dbu skyor for three years first, then

the dbu mdzad for another three years. The bdag gnyer stays for nine years.

The rest changes every three years.

6. Current number of monks

There are fifty-nine monks in the monastery.

7. Current education

Young monks follow old monks to learn teachings and practices. They go to

Shar rdza Hermitage (No.138) to follow further courses and receive

ordination.

8 / 9. Rituals

Four types of rituals are performed: the smon lam from the 3rd to 12th of

the first month; the observance of the smyung gnas fast from the 15th for

few days; the ritual of three cycles: Khro bo, Phur pa and Me ri from the

20th to 30th of the twelfth month; the observance of dbyar gnas fast from

the 14th of the sixth month for fifty days.

10. Books held in the monastery

The monastery has a complete set of Bonpo Kanjur and Katen, and a number of

ritual texts such as that of sTag la, Khro bo, Phur pa and Me ri.

11. Income and expenses

The monks have to find their food by themselves; the expenses of the

monastery depend on offerings of disciples.

12. Local community

The local villages are grouped into four communities (shog khag) who are

described as the lha sde of the monastery: 1. Ri ’go village with twelve

families, rTa dbye with one family. 2. Ri mda’ village with twelve families.

3. Yul lung village with twelve families; Zang mda’ village with four

families; Mi nub village with eight families; Yul lung phug village with one

family. 4. Shod ru village with thirteen families; Bu bzhi with one family

and Thog bi with two families.

13. Local festivals

A sacred mountain called sKyobs ’byin is situated in the south-west of the

monastery. Both monks and lay people perform the circumambulation of the

mountain on the occasion of the Dog Year called gnas ’dus. The master who

“opened the door of holy mountain” (gnas sgo phye mkhan) was Khod spungs Blo

gros thogs med.

14. Occupation of the local population

Agriculture

Sources

(1) Interviews

In autumn of 1997 with the following monks of the monastery: Tshe thar

(b.1963), the present dge bskos of the monastery, gYung drung dbang rgyal

(b.1969), Tshe dbang (b.1937), gDung dkar (b.1934) and lHa skyabs

(b.1954)

(2) Texts

KGLG, Vol.1, pp. 393-395

(158) rBa mda’ Monastery

1. Name

The full name of the monastery is rBa mda’ bDe chen bsam gtan gling. There

is a valley called rBa lung pa, and according to legend, three Indian saints

lived in the valley and worshipped a self-manifested stone statue of

Vajrapani (Phyag rdor) within a cave in the upper reaches of the valley. One

day they forgot their rattan (rba dbyug, “walking staffs”) there, so the

valley was named rBa dbyug bor ba’i lung pa, “the valley of the lost

rattan”; mda’ means the lower reaches of the valley, thus rBa mda’ meaning

“Lower rBa valley”.

2. Location

The monastery is 23 km north of the county town of Brag mgo.

3. History

There are no reliable records concerning the history of the monastery. I

found only a brief history26 containing legendary accounts according to which a Bonpo master

called rGya mda’ ri nang came to the sNyi khog valley and built the

monastery in the middle of the 6th Rab byung (1327-1386), after having built

Chu ring Monastery in Chu ring valley. Four generations later, bDud ’dul

grags pa, the valley’s chief, forced the monastery to move to sPang dmar.

The new monastery was considerably enlarged to include a twenty-room

assembly hall (’du khang) and fifty monks’ cells housing more than a hundred

monks. Then lHa lug tshul khrims moved the monastery to a site called Lug ge

where it remained active for seven generations. The monastery was later

moved again by Byang chub to gNas khog where it remained for only fifty

years, then dBra sras Zla ba grags pa, a son of dBra sprul bsTan ’dzin dbang

rgyal of rDza sTeng chen Monastery (No. 139) and a master of Shar rdza bKra

shis rgyal mtshan (who wrote his biography) rebuilt it at bDe cha and named

it bDe chen bsam gtan gling. At that time, it had an eighteen-room assembly

hall and fifteen monks’ cells. He spent thirteen years at the monastery

before “passing away into his rainbow body” (’ja’ lus pa), at the beginning

of the 20th century. Then Tshul khrims ’od zer (1910-1971) and rDo rje tshe

dbang (1890-1962) who were disciples of dBra sras Zla ba grags pa were in

charge of the monastery for more than forty years. Both were monks and had

received teachings from Phun tshogs blo gros, the abbot of sMan ri Monastery

(No.1) at the time.

During the Cultural Revolution the monastery was knocked down and in the

1980s it was rebuilt with its twenty-five-room assembly hall and twenty-two

monks’ cells by sPul sku Nam mkha’ ’od zer gzhan phan mtha’ yas (b.1937) and

’Jam dbyangs.

sPul sku Nam mkha’ is the rebirth of Zla ba grags pa and at present in

charge of the monastery. In addition to Bonpo teachings and practice, he

learned Tibetan medicine and worked at Brag ’go Hospital of Tibetan Medicine

for twelve years.

4. Hierarchical system

dgon bdag

one dbu mdzad

two dge skos

two mchod g-yog

one bdag gnyer

one dngul gnyer

All of whom are reappointed every two years on a rotational basis.

5. Current number of monks

There are twenty-nine novices and monks at the monastery.

6. Current education

There are no organized classes and the novices are taught by the elder

monks.

7. Educational exchange

The monastery has close ties with rTogs ldan Monastery (No.178) and sends

its novices there to take their ordination and for the practice of the lo

gsum (“three-year retreat”).

8 / 9. Rituals

The observance of the bsnyen gnas abstinence and the smyung gnas fasting

from the 28th day of the 7th month to the 5th day of the 8th month; the

ritual based on the sKu gsum sgrub pa for five days starting on the 25th day

of the 12th month.

10. Books held in the monastery

The monastery has one printed copy of the Bonpo Kanjur two printed copies of

Shar rdza bKra shis rgyal mtshan’s collected works, one manuscript copy of

the Khams chen and ten manuscript volumes of ritual texts.

11. Income and expenses

The monastery does not own any land or animals. The monks provide their own

food and the monastery relies on offerings from the faithful.

12. Local community

The local lay community consists of five villages: rBa mtha’ with six

families, rBa-mda’ with twenty-three families, rTsi ri with five families,

Kug rje with six families and Tshi na27 with ten families.

13. Local festivals

The mountain behind the monastery is known as Khyung rdzong rin chen ’bar

ba28 and is considered as a sacred site. The local deity who resides on

it called rBa phye. Bya btang Tshe dbang ’gyur med is said to have

sanctified the place.

It is believed that if barren women circumambulate the mountain, they will

be cured. There is another sacred mountain near the monastery known as Ra

dmar brag.

14. Occupation of the local population

Farming supplemented by animal husbandry

Sources

(1) Interviews

With the following monks at the monastery: sPrul sku Nam mkha’ (b.1937),

Tshe dbang mgon po (b.1939), dNgos grub bstan ’dzin (b.1969) and sKal

bzang dar rgyas (b.1942)

(159) rGyal rong Monastery

1. Name

The monastery’s full name is gTo lung Yang dben dpal dgon. It is also called

gTo sgang gYung drung gling.

2. Location

The monastery is located in a valley called gTo khog, 20 km southwest of

Brag ’go, the county seat in dKar mdzes Prefecture.

3. History

Because rGyal rong gYung drung ye shes, the founder of the monastery, came

from rGyal rong, the monastery was called rGyal rong Monastery. There are no

reliable written Sources concerning the site’s history before that time.

According to legend, following King Khri srong lde btsan’s persecution of

Bon in the 8th century A.D., many Bonpo masters in Central Tibet fled to

Amdo and Khams. One among them, rMe’u bSod nams g-yung drung, established a

hermitage in Tre hor29, Khams. Because the hermitage attracted ten thousand disciples, he

extended the hermitage into a monastery which then became known as Khri

tsho, meaning “Ten Thousand”. After its destruction by fire, rTsa ra sTobs

ldan ’od zer rgyal mtshan founded another monastery called Shug sgang (“Hill

of Cypress Trees”, after the cypress forest on the mountain on which it was

located). It had an assembly hall (’du khang) with eight rooms and more than

twenty monks’ cells below the assembly hall. It was again destroyed by

fire.

Following is a list of the successive masters:

rMe’u bSod nams g-yung drung

rTsa ra sTobs ldan ’od zer rgyal mtshan

bKra shis bsam ’grub

gYung drung rgyal mtshan

gYund drung phun tshogs

Pad bsod

bsTan ’dzin dbang ldan

dGu na Tshe bstan

Lo god

Lung phug

sKal bzang skyabs

Chos bstan

Blo ldan

gYung drung rgyal mtshan

rGyal rong gYung drung ye shes

gYung drung rgyal mtshan alias gYung drung bstan ’dzin

gSang sngags grags pa

Grags pa

Nyi ma rgyal mtshan

gYung drung rgyal mtshan

Tshe dbang bstan ’dzin

bKra shis don ’grub

Zla ba grags pa

rGyal rong gYung drung ye shes, the 15th master, was a son of the king ’Gran

rdzong in rGyal rong. He was a disciple of bSod nams g-yung drung, an abbot

of sMan ri Monastery (No.1). While he was at sMan ri, he also received

teachings from Tre ston bSod nams ’gyur med, Bru bla dBang rgyal, Zhu sgom

Khri btsun and sTag dbra Nam mkha’ ’od zer. After completing his studies he

began to practise meditation in many hermitages throughout Amdo and Khams

and finally founded gTo lung Yang dben dpal dgon in gTo khog.30 In his time, there were about a hundred monks in the monastery. It

is said that there were two traditions of ’cham dances, one belonging to the

monastery and the other to the residence of the head of the monastery (bla

brang).

rGyal rong gYung drung ye shes was succeeded by bla ma gYung drung bstan

’dzin who received teachings from many masters at sMan ri. The latter became

the abbot of rGyal rong Monastery and founded a new monastery called gZhung

ring (No. 160). During his time, lHa brtan Padma rnam rgyal, a dGe lugs pa

master, came to gTo khog and succeeded in converting rGyal rong Monastery to

the dGe lugs pa tradition. He renamed it dGa’ ldan phun tshogs gling. The

new name was inscribed over the entrance of the assembly hall in which

statues of the Jo rje ’brom gsum (Jo bo rje, rJe Tsong kha pa, ’Brom ston

rGyal ba’i ’byung gnas) were installed. However, when the king of Rab brtan

was later defeated by the Manchu emperor Qianlong, the monastery reverted to

the Bonpo tradition.

Zla ba grags pa, the 23rd master, is said to have dissolved into a rainbow

body (’ja’ lus pa) when he died. The monastery was knocked down during the

Cultural Revolution and was rebuilt by Rig ’dzin nor bu and Nam mkha’ ’od

zer.

4. Hierarchical system

one khri pa

one dbu mdzad

one dge skos

one mchod dpon

one bdag gnyer

The incumbents are reappointed on rotational basis every two years. The khri

pa must be a monk who has taken his vows at sMan ri Monastery.

5. Current number of monks

There are forty novices and monks at the moanstery.

6. Current education

There are no organized classes; the novices are trained by the elder

monks.

7. Educational exchange

The monks go to sMan ri Monastery to take their ordination.

8 / 9. Rituals

The ceremony based on the Ngan song dong sprugs for five days, the smon lam

ceremony for five days, and the tshogs brgya offering and the ritual of Kun

rig for four days during the Tibetan New Year period; the general religious

service (sku rim) for one month starting in the 5th month; the dgu gtor rite

with ’cham dance in the 12th month.

10. Books held in the monastery

The monastery has one old manuscript copy of Khams chen in sixteen volumes,

one old manuscript copy of Dri med gzi brjid in twelve volumes, (the copyist

of both manuscripts remains unknown), one printed copy of the Bonpo Kanjur,

one printed copy of Shar rdza bKra shis rgyal mtshan’s collected works

(Chamdo edition).

11. Income and expenses

The monastery depends on offerings from its followers and the monks provide

their own food.

12. Local community

The local lay community consists of one village with twenty-two

families.

13. Local festivals

Mount Khri tsho sgang located southwest of the monastery is believed to be

the abode of the local deity Khri tsho ’brug lha who has a dragon as mount.

It was sanctified by Zla ba grags pa as a sacred mountain and is venerated

in the Monkey-Year. There is also a hill near the monastery called Gor gor

mig associated with the local deity Lung ye. Both Khri tsho ’brug lha and

Lung ye are regarded as attendants of another local deity called sKu bla

Yong mgon31.

14. Occupation of the local population

Farming supplemented by animal husbandry.

Source

(1) Interviews

With ’Chi med grags pa (b.1936), a monk at the monastery

(160) gZhung ring Monastery

1. Name of monastery

The full name is gZhung ring (also spelt gZhu ring) bKra shis smin grol

gling.

2. Location

It is located 41 km southeast of the county town of Brag ’go.

3. History

According to gZhung ring dgon by Sang dga’, gYung drung bstan ’dzin, the

founder of the monastery, was born into a leading family of dGe bshes tsa

(also written rdza, rtsa) valley in rGyal rong in the Earth-Dog Year of the

11th Rab byung (1658). He founded the monastery in 1691. Around thirty

generations later, a family in dGe bshes tsa valley produced another

important master, known as ’Chi med grub dbang. His reincarnation was sTon

bla bsTan ’dzin rgyal mtshan. The present master is called Tshe dbang g-yung

drung.

4. Hierarchical system

one dbu mdzad

one dge skos

two mchod g-yog

four gnyer pa (two bdag gnyer ba, one dngul bdag)

one rtsis pa

The dge skos and the gnyer pa are replaced every two years on a rotating

basis, the mchod g-yog every year, and the dbu mdzad every three years.

5. Current number of monks

There are thirty-five monks at the monastery.

6. Current education

There are no organized classes; the younger monks are trained by the elder

ones. They go to Shar rdza Hermitage (No.138) for ordination and further

training.

8 / 9. Rituals

The smon lam prayer from the 5th to the 11th day of the 1st month; the

ritual Bla ma’i mchod pa and the mDo g-yung drung klong rgyas from the 11th

to the 15th day of the same month with the ’cham dance on the last day. The

’cham include the mChod pa’i lha mo brgyad, dPal ldan lha mo, gShin rje lha

dgu, Dam can shel khrab and dMar lam bcu. The smyung gnas fast from the 5th

day of 6th month to the 4th day of the 7th month; the ritual cycle of Ma

rgyud for seven days in the 7th month; the ritual sTag la’i dgu sgrub from

the 1st to the 10th day of the 10th month.

10. Books held in the monastery

The monastery has one copy of the Bonpo Kanjur published by A yung and sKal

bzang phun tshogs; one copy of the collected works of Shar rdza bKra shis

rgyal mtshan; one copy of the collected works of mNyam med Shes rab rgyal

mtshan, the Chamdo edition; two copies of the wood block prints of the Dran

pa’i bka’ thang and those of the Tshe dbang bka’ thang from Gong rgyal

Monastery (No.152).

11. Income and expenses

The monastery depends on offerings from its followers; the monks provide

their own food.

12. Local community

The local lay community consists of twelve villages: Kha ’brog village with

twenty familes, Ri nya with six families, sTag lung with five families, sMi

nub with seven families, Khri cha with three families, ’Ug gling with six

families, rDzas nub with ten families, Brag ’go with nine families, Ba nang

with four families, Sa dmar with fourteen families, sPang yul with eleven

families and Glas rkong with one family.

13. Local festivals

The mountain facing the monastery is known as dGa’ ldan dpal ri. It is

propitiated in the 6th month by both monks and lay communities and is

circumambulated by both Bon po and Buddhists. The mountain was “opened” by

Sangs rgyas gling pa. The mountain behind the monastery is called Khro bcu

brag or Khro chu brag and is associated with three local deities known

collectively as Gong gsum and individually as rDo rje btsan rgod, gYung

drung ’od ’bar and Do sho btsan rje (each is represented by one peak of the

three peaks and each has its own la btsas). The dates of their propitiation

are the 1st day of the 1st month, the 13th day of the 4th month and the 15th

day of the 6th month. Only the Buddhists propitiate rDo rje btsan rgod, even

though this local deity is mentioned in several Bon po ritual texts; gYung

drung ’od ’bar is propitiated by both Bonpo and Buddhists; Do sho is no

longer propitiated.

14. Occupation of the local population

Farming supplemented by animal husbandry

Sources

(1) Interviews

With the following monks of the monastery in autumn of 1997: sKal bzang

nyi ma (b.1945), mGon lo (mGon po rdo rje, b.1922) and A g-yung

(b.1947)

(2) Texts

gZhung ring dgon by Sang dga’, MS

rTa’u County

rTa’u county is located around the lower reaches of Phyag ru river (a tributary of

rDza chu) in northeastern dKar mdzes Tibetan Autonomous Prefecture, Sichuan

Province. The county covers an area of 7546 sq km. The county has 144 villages

divided between 23 townships. The county seat is rTa’u (latitude: 30°59’,

longitude: 101°07’, altitude: 3007m).

(161) bSam ’grub Monastery

1. Name

The full name of the monastery is ’Dra gYung drung bsam ’grub gling.

2. Location

The monastery is located in a valley of Phyag ru river, 55 km south of

rTa’u, the county seat.

3. History

bSam ’grub combines three monasteries: Brag ra, ’Ong gong and sMong

skyid.32

1) Brag ra Monastery was founded by Khod po Blo gros thogs med,33 in the Iron-Ox year of the 5th Rab byung (1301). Blo gros thogs med

built a small temple and another for practitioners (sgrub khang) in Brag ra

when he sanctified Mount sBa zhabs brag dkar, and named them Khod po

Monastery. The place was successively named sNgags sde byang chub gling by

Khyung rgod, bDud ’dul yang rtse gling by Nyi ma dbang ldan, and gNas sgo

pad ma gling by gSang sngags gling pa (1864-?) when each of these masters

visited the monastery. Following is a list of the successive masters of the

monastery:

Blo gros rgyal mtshan

rNam dag gtsug phud

sGrub gshen sNang ldan

Nyi ma dbang ldan (who rebuilt a larger assembly hall (’du khang) with
twelve columns)

rMe nag rTogs ldan

rTul ’dre rTogs ldan

Go tog rTogs ldan

dBra ston Rin chen

Khyung gter ’Od zer gling pa

Khod spungs dBang ldan (for twenty years)

gYung drung dpal bzang (for eighteen years)

Thugs rje gling pa (for a few years)

gYung drung bstan ’dzin (for three years)

bsTan pa rgyal mtshan (for a few years until the Cultural Revolution)

The monastery originally comprised of an assembly hall, a kitchen (ja

khang), a mchod rten, and a residence for the monks (grwa khang). It had two

establishments, one for the ritual cycle of dBal gsas (dbal gsas sgrub grwa)

and another for the atonement ritual of the goddess Srid pa rgyal mo (srid

rgyal sgrub grwa). It had a giant thangka and a large collection of books

including a complete manuscript copy of the Bonpo Kanjur made by Khod po Blo

gros thogs med. The monks were required to take their ordination vows at

sMan ri Monastery (No.1).

2) ’Ong gong Monastery was founded by Khod po Blo gros thogs med at lCang

log sna.34 It started out as a hermitage and gradually expanded into a

monastery, but fell into decline owing to an ongoing dispute with Nya mtsho.

As a result it was moved to sMug rong dgu rdza brag dkar, but fell into

decline again soon after its reconstruction, as two thirds of the monks were

converted to Buddhism.

The remaining monks followed Nyi ma rgyal mtshan, who at that time had

returned to ’Dra valley from sMan ri. The site where they settled was called

dGe gsar in the local dialect, which probably means dgon gsar, “new

monastery”; the ruins of a stupa are still visible. A master of the

monastery called A khu Ye shes, rebuilt a ’du khang with four columns and

the monastery became known as ’Ong gong. Following is a list of the

successive abbots of the monastery until the Cultural Revolution:

dBal ’gugs sKal bzang rgyal mtshan

rTogs ldanTshul khrims rnam dag

dBal ’dzin bsTan ’dzin dbang rgyal

rTogs ldan Sangs rgyas

rDzong lu Ye shes

A ’be Tshul khrims

Ra tsho lcags thar

There were about eighty novices and monks at the monastery in the mid-20th

century. They were required to go to sMan ri Monastery for three years

training and ordination vows.

3) According to oral tradition, sMong skyid Monastery was founded in the 6th

Rab byung (1327-1386) by the three brothers of Khro tshang who travelled

from gShen Dar sding Monastery to ’Dra valley in Khams. It was called Glang

’ong. The eldest brother was called gYung drung rgyal mtshan. After a few

generations, the monastery was moved to sMong skyid and became known as

sMong skyid dgon rnying, the “old sMong skyid Monastery”. Later when it was

moved again it was known as both sMong skyid dgon gsar, the “New sMong skyid

Monastery”, and Phun tshogs gling. There were forty novices and monks at the

monastery.

In the 1980s, the masters of the three monasteries, sPrul sku Zla ba grags

pa, mKhan po bsTan ’dzin nyi ma, mKhan po gYung drung dbang rgyal, mKhan zur

’Chi med, mKhan po Lo thar, Wa lo mGon po and ’Gyur med agreed to rebuild

the three monasteries together as one monastery. The reconstruction was

completed in 1989.35 Khyung sras bsTan ’dzin nyi ma is the present mkhan po and Zla ba

grags pa (b.1936) is the present khri pa.

4. Hierarchical system

one khri pa

one mkhan po

two dbu mdzad

two dge skos

nine spyi ba

two mchod g-yog

All the incumbents are reelected every three years.

5. Current number of monks

There are sixty-seven novices and monks at the monastery.

6. Current education

There are no organized classes. The young novices are trained by the elder

monks.

7. Educationa exchange

There are no regular exchanges with other monasteries. The novices take

their ordination vows in the monastery during the summer fast (dbyar

gnas).

8 / 9. Rituals

6th month: the ritual cycle of Ma rgyud from the 1st to the 6th day
with the following’cham dances on the 7th day: rNam brgyad, dMag dpon,
sTag, Seng ge and Dam can brgyad according to the Nang so
tradition.

8th day of the 6th month: religious services (zhabs brtan) and the tea
offering (gser skyems) followed by the ’cham dances: sTag la’i rnga
’cham, dBal gsas tshogs ’cham according to the tradition of the Central
Tibetan monasteries (grwa sa); dBal gsas tshogs ’cham, dMu bdud, Dam can
brgyad and rGyal po according to the Nang so tradition.

9th day of the 6th month: tea offering ceremony(gser skyems), the
ritual cycle of Me ri, and the following ’cham dances: rNam brgyad, sTag
la’i rnga ’cham, dBal gsas tshogs ’cham, Ma rgyud tshogs ’cham, Dam can
brgyad, and dMag dpon according to the tradition of the Central Tibetan
monasteries (grwa sa).36

10. Books held in the monastery

The monastery has printed copies of the collected works of mNyam med Shes

rab rgyal mtshan’s and Shar rdza bKra shis rgyal mtshan.

11. Income and expenses

The main expenses of the monastery are the three major rituals: Ma rgyud

sgrub mchod, the summer fast (dbyar gnas) and the dgu gtor rite. The three

spyi ba are responsible for organizing the rituals: for the Ma rgyud sgrub

mchod, the three spyi ba collect 10 kg of barley from each monk in the

monastery; for the dbyar gnas, each family offers as much barley as it can,

and the dgu gtor rite is organized and sponsored by the monastery itself.

12. Local community

The local lay community consists of four communities (shog khag): Brag ra,

rMang dkyil, Wur go and Shar phyogs. Brag ra community comprises two

villages: Kha lo with fifteen families and rGya bye with fifteen families;

rMang dkyil community comprises three villages: Wa de with eight families,

sKal tsho with eighteen families, bSu ’go with four families; Wur go

community comprises only one village: Wur go with nineteen families; Shar

phyogs community comprises only one village: Shar phyogs with twenty-three

families.

13. Local festivals

The mountain behind the monastery is called sKu bla Ri mchog and is the

residence of a local deity of the same name. There is a la btsas on its

summit. Khod po Blo gros thogs med unveiled the mountain as a sacred

mountain (gnas ri), and as the celestial abode of the tutelary deity Ma

rgyud in the 13th century. The revelation was confirmed by gSang sngags

gling pa (1864-?) in the 19th century. The mountain’s circumambulation takes

place on the 1st day of the 1st month and the 13th day of the 5th month. The

mountain facing the monastery is called Seng ge rgyab bsnol and its three

peaks are believed to represent the three local deities Seng ge rgyab bsnol,

’Brong nus and Brag li. There is a la btsas on each peak which are renewed

by both religious and lay communities on the same day as the festival of the

mountain behind the monastery. Seng ge rgyab bsnol and Brag li were

sanctified by Thugs rje gling pa, a master from Nyag rong in the early 20th

century, and ’Brong nus by gSang sngags gling pa. There is another sacred

mountain called sPos ri ngad ldan which is located northeast of the

monastery, and which was sanctified by gSang sngags gling pa. There is also

la btsas on its summit.

14. Occupation of the local population

Farmers

Sources

(1) Interview

In autumn 1997 with Zla ba grags pa (b.1936).

(2) Texts

bSam ’grub dgon pa by ’Phrin dga’, MS

’Dra g-yung drung bsam ’grub dgon gyi lo rgyus mdor bsdus by bsTan
’dzin nyi ma and Zla ba grags pa, MS

(162) Chu mig Monastery

1. Name

The monastery’s full name is ’Dra Chu mig gYung drung bstan rgyas gling.

Because the first site of the monastery was located near a spring, the

monastery was called Chu mig monastery.

2. Location

The monastery is located 81 km southwest and a further three hours’ walk

from rTa’u, the county seat.

3. History

According to legend, during Gri gum btsan po’s time, because of the

persecution of Bon in Central Tibet, Me nyag lCe tsha mkhar bu, a famous

Bonpo master, escaped to Khams and established a hermitage in ’Dra valley

which became the first Bonpo establishment in the area. Later, during Khri

srong lde btsan’s persecution of Bon, sNya chen Bla ma, a Bonpo master and a

descendant of sNya chen Li shu stag ring, another great Bonpo master, also

escaped to Khams and took refuge in ’Dra where he rebuilt the hermitage

which later became the first Bonpo monastic establishment in the area.

According to the same legend, he brought a cypress branch from Mount Kongpo

Bon ri and planted it in ’Dra valley where it grew into a tree which exists

to this day. There is a village called sNya gad37 in the valley which is said to have preserved numerous ancient texts

inherited from their ancestors, but unfortunately they were all destroyed

during the Cultural Revolution. Shortly after, Byang Nyi ma rgyal mtshan, a

descendant of Khro tshang in rDza khog brought to the monastery a statue

representing gShen rab Mi bo as a three-year old boy from Central Tibet. He

also enlarged the monastery. His residence (of which only the ruins remain

today) was called Pho nyi bla brang. Later, a master called gTsug phud moved

the monastery to its present site38 and renamed it Chu mig. According to the same legend, he was a

descendant of the sPa tshang family based in Yu ring village, Central Tibet.

Later, Khod po Blo gros thogs med (1280-1337) arrived in ’Dra valley and

unveiled the sacred mountain (gnas ri) of ’Dra gnas the’u bo. Among his

foremost disciples there were the Seven Great Lamas. One of the seven was a

master from sNya gad village situated near Chu mig Monastery.

dGe bshes gYung drung bstan ’dzin, the founder of Brag ra Monastery, took

Chu mig Monastery under his wing, and thus the two monasteries developed

close ties during his lifetime. Hor ra bDud ’dul also came to ’Dra valley

and founded Seng ge Monastery. This was the first Buddhist monastery in the

area. From the time of Khyung gter ’Od zer gling pa onwards, most masters of

his lineage looked after the monastery. Shar rdza bKra shis rgyal mtshan,

Bya btang Tshe dbang ’gyur med, dBra ston sKal bzang bstan pa’i rgyal mtshan

visited the monastery to give teachings. In the first half of 19th century,

A bdud lHun ’grub rdo rje, A lung Blo gros rgyal mtshan, Khyung po Nyi ma

rgyal mtshan, O rgyan Thug rje gling pa were the successive masters of the

monastery.

The monastery was razed during the Cultural Revolution and rebuilt in the

1980s under the leadership of Bla ma Nor bu. Khyung dbon Rig ’dzin Yon tan

rnam rgyal gave teachings there in 1990 which marked the resumption of the

monastery’s religious activities. Khyung sras bsTan ’dzin nyi ma is the

present mkhan po.

4. Hierarchical system

one khri pa

one bla ma

two dbu mdzad

two dge skos

nine spyi ba

two mchod g-yog

5. Current number of monks

There are fifty novices and monks at the monatery.

6. Current education

There are no organized classes. The young novices are trained by the elder

monks.

7. Educational exchange

The monastery has no special ties with any other monastery. Occasionally the

monks go to sMan ri (No.1) or Shar rdza Hermitage (No.138) for further

teachings, practice and ordination vows.

8 / 9. Rituals

4th month: ritual based on the bDe chen zhi sgrub for eight days from
the 8th, followed by the prayer to sMon lam mtha’ yas, the smyung gnas
fast for ten days with ritual based on the Klong rgyas

6th month: the summer rituals (dbyar cho) for three days from the 3rd
day together with the ritual cycle of dBal gsas and gTso mchog ending
with the ’cham dances for two days (the same as those performed at bSam
’grub Monastery (No.161); the ritual cycle of Phur pa according to the
“New revelation” (gter gsar) tradition for five days in the same month;
the summer fast (dbyar gnas) from the 14th day of the 6th month for fifty
days

12th month: the dgu gtor rite from the 25th day for five days

10. Books held in the monastery

The monastery has one printed copy of Kanjur and one printed copy of Dran pa

bka’ thang and Tshe dbang bka’ thang - printed from the woodblocks kept at

Gong rgyal Monastery (No.152).

11. Income and expenses

The monastery depends on offerings from the faithful. The monks provide

their own food.

12. Local community

The local lay community consists of four villages: Yar grong with twenty-six

families, Mar grong with twenty-seven families, dGong thog with ten families

and Yi te with eight families.

13. Local festivals

The mountain behind the monastery is sKu bla mThe bo and is the residence of

the local deity of the same name. There is no fixed date for its

propitiation.

14. Economic occupation of the local population

Farmers

Sources

(1) Interview

In autumn 1997 with: Zla ba grags pa (b.1936), the head of bSam ’grub

Monastery

(2) Texts

’Dra chu mig g-yung drung bstan rgyas gling gi lo rgyus mdor bsdus
by Rig ’dzin nyi ma, MS

Chu mig dgon by ’Phrin dga’, MS

A letter dated 23rd day of the 8th month 1999 from Zla ba grags pa
concerning the history of Chu mig Monastery

(163) dGu rdza Monastery

1. Name

The monastery’s full name is dGu rdza (or rdzab) dgon dPal ldan g-yung drung

gling. It was also known as gSang phug or rDza lung.

2. Location

The monastery is 28 km south of rTa’u, the county seat.

3. History

Oral tradition relates two legendary accounts of the monastery. According to

one of the legends, after the decline of a Bonpo monastery founded by Khod

po Blo gros thogs med (1280-1337) at lCang lo sna in rTa’u, several of its

elder monks went to the sacred mountain rBa zhabs brag dkar and founded a

hermitage there which later developed into a monastery. According to the

other legend, a Bonpo saint called Nam mkha’ snang mdog from rGyal rong

founded gSang phug, a hermitage on the same sacred mountain that gradually

expanded into a monastery known by the same name.

The monastery was looked after by the descendants of Khod po Blo gros thogs

med. Later ’Gro mgon Tshe dbang ’gyur med, ’Go mgon Shes rab dgongs rgyal,

’Gro mgon gYung drung tshul khrims, Nam mkha’ rgyal mtshan and Nam mkha’

bsam ’grub gave teachings at the monastery. It seemed to have enjoyed a long

period of prosperity that ended when a group of local Buddhist chiefs who

envious of the monastery’s wealth hired a gang of thieves to ransack and

burn down the monastery.

Many years later, during the dGe lugs pa persecution when many Bonpo

monasteries in the area were force to disband, rDza dGe sprul Yid bzhin legs

’grub, undaunted by the dGe lugs pa sectarian policy, went to Dartsedo to

obtain permission to rebuild at least one Bonpo monastery. He combined nine

Bonpo monasteries together into one and called it dGu rdza dgon, the “Nine

Monasteries in the Clay Mountain”. After that, it was maintained by gYung

drung rgyal mtshan and Byams pa ’phrin las for many years. It was wrecked

during the Cultural Revolution and was rebuilt and resumed its religious

activities in the 1980s.

4. Hierarchical system

one khri pa

one dbu mdzad

one dge skos

two mchod dpon

two spyi ba

All of whom are replaced every three years with the exception of the spyi ba

who is replaced every year.

5. Current number of monks

There are twenty-one novices and monks at the monastery.

6. Current education

There are no organized classes. The young novices are trained by the elder

monks.

7. Educational exchange

The monks go to Shar rdza hermitage for ordination vows and teachings, and

occasionally for the three-year retreat.

8 / 9. Rituals

The smon lam prayer ceremony from the 10th to 19th day of the 1st month; the

smyung gnas fast for ten days in the 4th month (the dates are determined by

the monastery); the dbyar gnas summer fast from the 9th to 23rd day of the

6th month.

10. Books held in the monastery

The monastery has only one printed copy of dBra ston sKal bzang bstan pa’i

rgyal mtshan’s collected works.

11. Income and expenses

The monastery depends on offerings from its followers. The monks provide

their own food.

12. Local community

The local lay community consists of two communities (shog khag): lCags rkang

and sMig ri. lCags rkang community comprises seven villages: Bar sha with

nine families, Sa ya with six families, Sa re with four families, Yo sho

with fourteen families, mKhar chag with six families, ’Brog pa with four

families and sNgun ’dus with four families; sMig ri community comprises six

villages: dGu smad with three families, sNye ri with ten families, Ci ti

with seven families, Nya rgyu with ten families, Kha lang with seven

families and ’Brog pa with twelve families.

13. Local festivals

There is a la btsas on top of the mountain behind the monastery. No date is

fixed for its renewal ceremony which is performed by Bonpos only.

The mountain facing the monastery, sBa zhabs brag dkar, is the most

important sacred mountain in the area. Khod po Blo gros thogs med sanctified

it and discovered a number of important Bonpo gter ma texts there. The

mountain is venerated every Monkey-Year by both Bonpo and Buddhists who

circumambulate the mountain in the direction prescribed by their respective

traditions. There is a short anonymous text about the mountain entitled sBa

zhabs brag dkar dkar chag dad pa’i glu dbyangs, which mentions another

longer text entitled sBa zhabs brag dkar byin rlabs shugs ’byung.

14. Occupation of the local population

Farming supplemented by animal husbandry

Sources

(1) Interviews

With the following monks at the monastery in autumn 1997: ’Chi med dbang

phyung (b.1929), Blo kho (Blo bzang dpal ldan) (b.1942), sMon lam nor bu

(b.1969)

(2) Texts

dGu rdzab dgon by ’Phrin dga’, MS

sBa zhabs brag dkar dkar chag dad pa’i glu dbyangs, anonymous, MS

a short, untitled and anonymous text about the history of the
monastery, MS

(164) Dam pa rang grol Monastery

1. Name

The monastery is also known as sTon pa rang grub.

2. Location

The monastery is located 87 km south of the town Ba smad of rTa’u

county.

3. History

There are two legends about the origin of the monastery and its name.

According to one legend recorded by ’Phrin dga’39 which I also heard when I visited the monastery in 1997, Dam pa rang

grol, a Bonpo master from dGe bshes tsa in Rong brag (rGyal rong), came to

Ba smad and established a hermitage there in the 3rd Rab byung (1147-1206).

The hermitage gradually expanded into a monastery which was named after its

founder.

According to the other legend, a Bonpo master called Rig ’dzin Shar ba rnal

’byor attempted to make a statue of gShen rab Mi bo, but despite his efforts

he did not succeed, so in the end he threw out the unfinished statue into

the monastery’s courtyard and returned to his room. The next morning, the

statue had become a perfect representation of gShen rab Mi bo. It was named

sTon pa Rang grub, the “self-manifesting master” and the monastery was named

after it. The statue is believed to have survived until the mid-20th

century.

Although there is a list of masters which ’Phrin dga’ claims represents the

lineage of the monastery’s masters, it is obvious that there are several

names in the list that have nothing to do with the monastery’s history so I

did not find it necessary to include it here. The monastery was rebuilt and

resumed its religious activities in the 1980s. The last three descendants of

Khod po Blo gros thogs med who looked after the monastery are Blo gros, his

nephew (khu dbon gdung brgyud), rDo rje, and the latter’s nephew, Nor bu

dbang chen (b.1967), who is the present khri pa of the monastery.

4. Hierarchical system

one khri pa

one dbu mdzad (with no predetermined term of office)

one dge skos (replaced every three years)

two spyi gnyer (with no predetermined terms of office)

one mchod dpon (with no predetermined term of office)

5. Current number of monks

There are fifteen novices and monks in the monastery.

6. Current education

There are no organized classes. The young novices are trained by the elder

monks.

7. Educationa exchange

The monks go to Shar rdza Hermitage (No.138) to take their ordination

vows.

8 / 9. Rituals

2nd month: a ritual known as khang tshe, based on the ritual cycle of
sTag la from the 7th to the 13th day

4th month: the summer offerings (dbyar mchod) from the 3rd to the 15th
day followed by a ’cham dance on the last day (the dances include A ra ka
co, Keng rus, sTag la, dBal gsas, the four dMag dpon, the four sNgags pa,
the four Dur khrod, the four ’Bum pa, tigre, lion, Srid pa rgyal mo and
Dam can)

12th month: the smyung gnas fast for eight days beginning on the 16th
and the winter offerings (dgun mchod) on the 24th and 25th days

10. Manuscripts and printed books

The monastery has one manuscript copy of Khams chen in sixteen volumes.

11. Economic circumstances of the monastery

The monastery has eight acres (mu) of land which are used to cultivate

barley. It also receives offerings from its followers. The monks provide

their own food.

12. Local lay community

The local lay community consists of two communities (shog khag): Ba smad

community comprises four villages: Ngo nya with ten families, Ba smad with

fifteen families, Sa skya with four families and Ma dzi with two families;

mGar thar community comprises only one village: Mar cho40 with three families. In addition there are several villages in the

neighboring county of Dartsedo: Ngo nya village41 with seven families, Ba smad with eight families, mKhar ma with ten

families and sKu nub with three families.

13. Local festivals

The mountain behind the monastery is known as Wa zur and is the residence of

the local eponymous deity. Its la btsas is at the top of the mountain. The

deity is propitiated twice a year, on the 3rd day of the 1st month and the

11th day of the 4th month.

The mountain on which the monastery is located is regarded as sacred and is

called Dam pa rang grol. Its distinctive features are four rocks resembling

self-manifested sculptures: the sun and moon to the east, a stupa to the

south, a vajra to the west, and a white conch shell to the north42. The mountain is propitiated in the Sheep Year.

14. Economic occupation of the local population

Farming supplemented by animal husbandry.

Sources

(1) Interviews

With the following monks at the monastery in autumn 1997: Rig ’dzin don

’grub (b.1934), rDo rje (b.1933), Ya ma tshe ring (b.1949)

(2) Texts

Dam pa rang grol dgon by ’Phrin dga’, MS

Nyag chu county

Nyag chu is the name of a river which takes its Sources in Khri ’du county, Yul

shul Prefecture, Qinghai Province. It flows through gSershul county before

entering dKar mdzes Prefecture where it joins the ’Bri chu (Yangtze). The total

length of Nyag chu river is over 1500 km. In Tibetan, the river in its upper

reaches is known as rDza chu, and in its lower reaches as Nyag chu. Nyag chu

county (Chinese Yajiang) is located in dKar mdzes Prefeture, Sichuan Province. The

county is located around the middle reaches of Nyag chu river. The county covers

an area of 7,681.5 sq km. There are 79 villages divided between 17 townships. The

seat of Nyag chu county is sPun zla grong (latitude: 30°02’N, and longitude:

101°00’E; altitude: 2632 m) 147 km from Dartsemdo, the capital of dKar mdzes

Prefecture.

(165) ’Du ra Monastery

1. Name

’Du ra Monastery was formerly known as gYung drung gsang phug or dPal gshen

’du ra.43 It belongs to rBa smyug rong township.

2. Location

The monastery is located 109 km south of sPun zla grong, the seat of Nyag

chu county.

3. History

The monastery seems to have been founded by ’Gro mgon rGyal ba tshul khrims

in the Water-Rat year before the first Rab byung (1012).44 According to legend,45 it was one of the thirty-seven ’Du gnas, “gathering places”, during

the period of sTag ri gnyan gzigs, the thirty-first king of the lDe dynasty

in Yarlung. Then a master known as dGe legs rnam rgyal alias mKha’ ’gying

ram nag from rGyal rong renamed the sacred site gYung drung gsang phug. It

is also known dPal gShen bstan ldum ra. His successors were Khro rgyal rtse,

lDe nag khyung gsas dbal bon (the latter founded a nunnery called ’Og min

dga’ ldan that produced several reputed female practitioners), rMa lHa rgod,

Yab zin bon ston, and finally Khod po Blo gros thogs med (1280-1337) who

rebuilt the monastery at the age of sixty-seven.46 He was succeeded by Shes rab rgyal mtshan, ’Gro mgon Klong rol dbang

rgyal, but it is not certain whether the latter was a direct descendant of

the former. Then, according to the Mi nyag ldum ra dgon byung tshul, the

following masters in the succession were:

dBang bsgyur bstan pa rgyal mtshan

lHun grub dbang rgyal

Rin chen rgyal mtshan

Blo gsal g-yung drung dbang ldan

sKyabs mgon sByin pa rgyal mtshan

mTshungs med sMon lam lhun grub

rTogs ldan rGyal ba gtsug phud

Grub chen bsTan pa ’brug grags

gDeng thog bSod nams dbang rgyal

sGom chen Tshe dbang g-yung drung

rTsal rdzogs rNam rgyal gtsug phud

rNam mkhyen Kun dga’ lhun grub

mKhyen brtse lHun grub dpal bzang

rNam dag rGyal ba gtsug phud

Shes rab seng ge

Shes rab dbang ldan

rGyal ba tshul khrims

bsTan pa ’brug grags

gYung drung phun tshogs

gYung drung smon lam

Blo gros dpal ldan

gYung drung nyi ma

gYung drung rgyal mtshan

At some point the monastery was destroyed in a skirmish and was rebuilt by

rGyal ba gtsug phud, the 14th. The monastery was again destroyed during the

Cultural Revolution and was rebuilt in the 1980s.

4. Hierarchical system

one mkhan po

two dbu mdzad (one dbu mdzad che ba and one chung ba)

one dge skos

two phyag mdzod

two mchod dpon (one mchod dpon and one mchod g-yog)

one mgon khang bla ma

All the incumbents are replaced every three years with the exception of the

mkhan po.

5. Current number of monks

There are twenty-seven novices and monks in the monastery.

6. Current education

There are language and religious teachings for the young novices, and the

mgon khang bla ma is the teacher.

7. Educational exchange

In the past the monks went to sMan ri Monastery (No.1). They now also go to

Shar rdza Hermitage (No.138) for their ordination vows.

8 / 9. Rituals

1st month: commemoration of mNyam med Shes rab rgyal mtshan for ten
days from the 5th day

4th month: a ritual to provoke rainfall and prevent hail storms for
five days from the 15th day

5th month: dbyar mchod for thirteen days from the 13th day

9th month: dgun mchod from the 18th day for fifteen days, ending with
the dgu gtor rite and the’cham dances: dBal gsas tshogs ’cham, dMu bdud
zhal ’cham, dPal ldan lha mo, ’Dod yon lha mo, sTag la’i rnga ’cham,
gShen rab dgu ’cham, gSer skyems, rNam brgyad, Mon pa, dMag dpon, Sha ba,
Dur khrod and dGe slong

10. Books held in the monasery

The monastery has a copy of the new edition of Kanjur in 165 volumes and a

printed copy of the collected works of Shar rdza bKra shis rgyal mtshan, and

various ritual texts.

11. Income and expenses

The monastery depends on offerings from the faithful. The monks provide

their own food.

12. Local community

The local lay community consists of five communities (shog khag):Tsher ma

rong, ’Brog pa, Rong pad ’dzin, Rag gong and Ma ti shod. Tsher ma rong

community comprises four villages: Tsho cha with forty-three families, Bar

rdza with fifteen families, gNas zhal with seventeen families and rTa ba

with twenty families. ’Brog pa community comprises three villages: Pad ’dzin

with nine families, lHa g-yag with three families and Gu ru with seventeen

families.

Rong pad ’dzin community comprises four villages: Pad ’dzin with three

families, Rong pa with four families, mTsho thog with thirty-two families

and Mi nyi shod with twenty-one famileis. Rag gong communities comprises two

villages: Rag gong with twenty-six families and Li ’gu with thirty-six

families. Ma ti shod communities comprises three villages: sTod pa with nine

families, Bar ma with seven families and sMad pa with sixteen families.

13. Local festivals

The mountain behind the monastery is called Seng ge dkar mo and is regarded

as the abode of the local eponymous deity. There is a la btsas at the top of

the mountain which is renewed on the 15th and 25th days of the 5th month by

the monks and on the 3rd day of the 1st month by the lay people.

14. Occupation of the local population

Farmers with the exception of ’Brog pa shog khag who are nomads

Sources

(1) Interviews

With the following monks at the monastery in autumn 1997: Nyi ma bstan

’dzin (b.1968), a monk and the present mkhan po of the monastery, gYung

drung nor bu (b.1970), gYung drung rnam dag (b.1930), bSod nams blo gros

(b.1972), Shes rab ’od zer (b.1974)

(2) Texts

Mi nyag ldum ra dgon byung tshul, anonymous, MS

Mi nyag ’du ra dgon pa’i lo rgyus by Rig ’dzin bstan srung,
MS

’Chi med ’gro ’dul Khod spungs Blo gros thogs med kyi skyes rabs
dang ’brel ba’i don gyi rnam thar gdung rabs dang bcas pa rdzogs ldan
sprin gyi rol mo by dBra ston sKal bzang bstan pa’i rgyal mtshan
(1897-1959) (xylographic edition)

(166) Thang sgang Monastery

1. Name

The full name of Thang sgang Monastery is Thang sgang g-yung drung nags

tshal gling.

2. Location

The monastery is located 49 km south of the county town of the Nyag chu

County, of which 40 km for car and the rest 9 km there is no road for car,

one has to go on foot for about 5 hours.

3. History

There is a text entitled Thang sgang dgon pa’i lo rgyus by Rig ’dzin bstan

srung. It is about history of the monastery and written very recently. The

author states that the monastery was founded by gYung drung rgyal mtshan in

the Wood-pig Year of the tenth Rab byung (1575). The following names of the

masters are still remembered by the old monks in the monastery:

gYung drung rgyal mtshan

gYung drung lhun grub

gYung drung smon lam

gYung drung bstan ’dzin

A ’bi bla ma

Shes rab tshul khrims

Tshul khrims bstan ’dzin. It was rebuilt in the 1980s

4. Hierarchical system:

one bla ma

one dbu mdzad

one dge skos

one phyag mdzod

one mchod dpon

They appointment is changed every three years. The present bla ma of the

monastery is Tshul khrims bstan ’dzin.

5. Current number of monks

There are fourteen monks in the monastery.

6 and 7. Current education and exchange

There are courses for language and teachings for the young monks in the

monastery. The monastery has very close relationship with Ye shes Monastery

(No.150) in Nyag rong.

8 / 9. Rituals

This monastery has re-established the performance of the ritual dbyar mchod

and dgun mchod. The dbyar mchod takes place from the 1st to 30th of the 1st

month, and the dgun mchod from the 20th to 30th of the 12th month.

10. Books held in the monastery

The monastery has a set of the Bonpo Kanjur of the 1985-1988 edition as well

as copies of the collected works of the following masters: mNyam med Shes

rab rgyal mtshan, Shar rdza bKra shis rgyal mtshan, dBra ston bsKal bzang

bstan pa’i rgyal mtshan. There is also a copy of the Khams chen.

11. Income and expenses

Monks in the monastery have to provide their food and the expenses of the

monastery depend on offerings of followers.

12. Local community

There is only one village called Thang sgang with 40 families.

13. Local festivals

The mountain behind the monastery is called sPang ser. There is a lake

called Pang ser g-yu mtsho sngon mo situated up in the mountains and is

regarded as the abode of the local deity by the same name. The la btsas for

the deity is on bank of the lake and the deity is propitiated on the first

of the first month and the 6th of the fourth month of the Tibetan

calendar.

14. Occupation of the local people

Agriculture

Sources

(1) Interview

In autumn of 1997 with: Blo bzang ye shes (b.1967), a monk in the

monastery

(2) Texts

Thang sgang dgon pa’i lo rgyus by Rig ’dzin bstan srung, MS

Li thang County

Li thang county is located east of Sa blu li mountain, around the upper and middle

reaches of Li chu river, a tributary of Nyag chu river, in southwest dKar mdzes

Tibetan Autonomous Prefecture, Sichuan Province. The county covers an area of

15337 sq km; there are 114 villages divided between 26 townships. The county seat

is located at mKhar mthon po (Gao cheng) (latitude: 29°59’N, longitude: 100°16’E,

altitude: 4,187m), 284 km from Dartsemdo, the capital of dKar mdzes

Prefecture.

(167) ’Gro mgon Monastery

1. Name

The full name of the monastery is ’Gro mgon g-yung drung bdud ’dul gling.

2. Location

The monastery is located 86 km north of Li thang, the county seat.

3. History

The founder of the monastery is believed to be ’Gro mgon bDud rtsi rgyal

mtshan who was born into the ’Gro mgon family of dBra village in Bu ’bor

sgang in the bZhag area in Khams. He founded the monastery at the age of

twenty-two.47 He took his monastic vows from ’Gro mgon gYor med at the age of

twenty-five and received the name bDud rtsi rgyal mtshan. He passed away at

the age of fifty-eight. His successor was his nephew ’A zha Blo gros rgyal

mtshan (1198-1263), who was ordained at the age of twenty-eight by bDud rtsi

rgyal mtshan, his uncle. He died at the age of sixty-three.

Mu po provides a list of the following masters in his ’Gro mgon g-yung drung

bdud ’dul gling:

mKhas grub ’Dul ba rgyal mtshan

dBang gi rgyal po

bsTan pa rgyal mtshan

lHun grub dbang rgyal

Rin chen ’od zer

gYung drung dbang ldan

sByin pa rgyal mtshan

sMon lam lhun grub

rGyal ba gtsug phud

Grub chen ’Brug grags

bSod nams dbang rgyal

Tshe dbang g-yung drung

rNam rgyal gtsug phud

Kun dga’ lhun grub

bSod nams rgyal mtshan

lHun grub dpal bzang

rGyal ba gtsug phud

Shes rab seng ge

rGyal ba tshul khrims

bsTan pa ’brug grags

gYung drung phun tshogs

Gar dbang rdo rje

gYung drung smon lam

Blo gros dbang ldan

gYung drung nyi ma

Shes rab blo gros

gYung drung rgyal mtshan

bsKal bzang bstan rgyas48

gSang sngags gling pa(1864-?) and Shar rdza bKra shis rgyal mtshan

(1858-1934) and dBra ston bsKal bzang bstan pa’i rgyal mtshan (1897-1959)

visited the monastery to give teachings. The monastery was razed during the

Cultural Revolution and rebuilt in 1991. The present master of the monastery

is ’Chi med rnam rgyal (b.1989).

4. Hierarchical system

one dgon bdag

one mkhan po

one dbu mdzad (replaced every year)

one dge skos (replaced every year)

one mchod g-yog (replaced every year)

one spyi ba (replaced every year)

5. Current number of monks

There are fifty-three novices and monks in the monastery.

6. Current education

There are no organized classes. The young novices are trained by the elder

monks.

7. Educational exchange

The monks go to sMan ri Monastery (No.1) and Shar rdza Hermitage (No.138) to

take their ordination vows and for further teachings.

8 / 9. Rituals

1st month: the ritual known as sKyil ’khor zhi sgrub based on the Bla
ma sku gsum gyi drag phur dkyil ’khor by gSang sngags gling pa from the
1st day for seven days

4th month Sidhi recitation for seven days

recitation of Kanjur from the 15th day of the 5th month to the 15th
day of the 6th month the dbyar gnas fasting from the 15th day of the 6th
month to 30th day of the 7th month

9th month: sTag la with the dgu gtor rite from the 22nd day to the end
of the month

11th month: the ritual cycles of Khro bo and Phur pa from the 22nd day
for seven days

10. Books held in the monastery

The monastery has a copy of the printed copy of Kanjur; printed copies of

the collected works of the following masters: mNyam med Shes rab rgyal

mtshan, Shar rdza bKra shis rgyal mtshan, dBra ston bsKal bzang bstan pa’i

rgyal mtshan and bDe chen gling pa.

11. Income and expenses

The monastery depends on offering from its followers. The monks provide

their own food.

12. Local community

The local lay community of the monastery consists of four comunities (shog

khag) in the area: rJo bo, Mar shod, Yar shod and ’Bo ba. rJo bo community

comprises eight villages: Ba kha with eight families, Bo rig with one

family, Bu lo with seven families, ’Bar la with four families, Khyer ba with

seven families, gZi lung with three families, gNam gsas with six families

and Ya dar with five families; Mar shod community comprises one village A

rje which has only one Bonpo family; Yar shod community comprises one

village A rje which has only Bonpo family; ’Bo ba community comprises one

village Shing las which has only one Bonpo family.

13. Local festivals

The mountain behind the monastery is called gYung drung lha rtsa and is

regarded as the abode of the local deity of the same name and has a la btsas

at its summit which is renewed on the 13th day of the 4th month.

There is a sacred site called Dran pa zhi khro gnas. It is located 1 km

northwest of the monastery and was sanctified by gSang sngags gling pa. It

is worshipped every Dog Year by both monastic and lay communities together.

There is another sacred mountain called sNa brag dkar, located four hours on

horseback north of the monastery, worshipped by both Bonpos and Buddhists

following the Buddhist tradition, every Horse Year.on the 15th day of the

1st month.

14. Occupation of the local people

Farmers

Sources

(1) Interviews

With the following monks at the monastery in autumn 1997: gYung drung

rgyal mtshan (b.1958), Pad ma (b.1958), Blo gros (b.1978)

(2) Texts

lHo ’gro mgon gyi lo rgyud (rgyus) udpal’i ’phreng mdzes rjes
’brang blo gsal gyi mgul rgyan, anonymous, MS

-’Gro mgon g-yung drung bdud ’dul gling by Mu po, MS

(168) Bye ’bur Monastery

1. Name

The monastery’s full name is Bye ’bur gYung drung gling or Bye ’bur gYung

drung bde ldan gling.

2. Location

The monastery is located on the bank of the Yangtze river, 5 km southeast of

Rong brag, the county seat.

3. History

The original site of the monastery is in Sha ba mtsho near Sog po ri rtse in

the same county and the ruins of the former monastery are still visible. The

monastery was moved to its present site by a master called gDan khri for an

unknown reason. According to a legend recorded by gNyags Chos nyid rdo rje

(gYung drung bde ldan gling, MS., p.1), in the thirteenth Rab byung

(1747-1806), dGongs rtse gYung drung tshul khrims, who had studied at sMan

ri, occupied the monastery’s throne. One night, one of his boots disappeared

and was found on a dune on the bank of the Yangtze river. dGongs rtse gYung

drung tshul khrims took this as a prophecy and thus moved the monastery to

the place where the boot was rediscovered, which is the present site of the

monastery. The monastery was therefore called Bye ’bur dgon pa, “the dune

monastery”. The monastery was demolished during the Cultural Revolution and

rebuilt in the 1980s.

4. Hierarchical system

one khri pa

one dbu mdzad

one dge skos

one dkor gnyer

All the incumbents are appointed on a permanent basis as there are very few

monks in the monastery.

5. Current number of monks

There are seven monks in the monastery.

6. Current education

There are no organized classes.

7. Educational exchange

The monastery has no special ties with any other monastery and the monks may

go to the monastery of their choice for their ordination vows.

8 / 9. Rituals

Commemoration of mNyam med Shes rab rgyal mtshan for a few days at the

beginning of the 1st month; sgrub mchod in the 3rd month; g-yang sgrub in

the 5th month, smyung gnas in the 8th month.

The dates and length of the rituals mentioned above vary according to the

amount of donations received.

10. Income and expenses

The monastery depends on donations from the faithful. The monks provide

their own food.

12. Local community

The local community of the monastery consists of fifty families in Bu rgod

village, seventy-two families in sGang ’bur village and forty-five families

in Rlob grong village.

13. Local festivals

The mountain behind the monastery is called gSum zer and is the residence of

the local deity of the same name. There is a la btsas is at the top of the

mountain which is renewed on the 10th day of the 7th month.

Sources

(1) Interviews

With the following monks at the monastery in autumn 1997: bsTan ’dzin

g-yung drung (b.1929), gYung drung ’chi med (b.1938), Tshul khrims bstan

’dzin (b.1976)

(2) Texts

gYung drung bde ldan gling by gNyags Chos nyid rdo rje, MS

(169) sPang gi lung Monastery

1. Name

The monastery’s full is sPang gi lung bDe ldan nor bu gling. The name is

also written as Phu gu lung (gNyags Chos nyid rdo rje, Nor bu bde ldan

gling) and ’Bur gu rlung.

2. Location

The monastery is located on the ridge of a small mountain range, 2 km east

of Rong brag, the county seat.

3. History

According to a legend recorded by gNyag Chos nyid rdo rje, there existed a

monastery with about seventy monks at sPang nang in Sog po stag btsan in

which both Bonpo and Buddhists practised together for decades, but owing to

its remote location, the monastery was moved in the 15th Rab byung

(1867-1926) to a site called ’Gu ya and its master was a Nyi ma rgyal

mtshan. Grub thob gYung drung nyi ma, one of its masters, again moved the

monastery to Bur gu rlung in the Wood-Bird year of the 16th Rab byung (1945)

and renamed it sPro snang Grub thob Bla brang. From then onwards the

monastery became known as bDe ldan nor bu gling. The monastery was knocked

down during the Cultural Revolution and rebuilt in 1983 at the same

site.

4. Hierarchical system

one khri pa

one dbu mdzad

one dge skos

one dkor gnyer

The terms of office are not fixed.

5. Current number of monks

There are seventeen novices and monks in the monastery.

6. Current education

There are no organized classes. The young novices are trained by the elder

monks.

7. Educational exchange

The monastery has no special ties with any other establishment, and the

monks are free to go to the monastery of their choice (generally Shar rdza

Hermitage, No.138) for ordination and further teachings.

8 / 9. Rituals

Commemoration of mNyam med Shes rab rgyal mtshan for a few days at the

beginning of the 1st month; sgrub mchod in the 3rd month; g-yang sgrub in

the 5th month, smyung gnas fast in the 8th month.

The dates and length of the rituals mentioned above vary according to the

amount of donations received from the monastery’s followers.

10. Books held in the monastery

The monastery has no library. The monks have their own books for ritual

purposes.

11. Income and expenses

The monastery depends on offerings from its followers. The monks provide

their own food.

12. Local community

The local lay community consists of three villages: Tsog bu with forty-six

families, Bar so with forty-one families and La ba with sixty-one

families.

14. Economic occupation of the local people

Farmers

Sources

(1) Interview

In autumn of 1997 with gYung drung rab rgyas, a monk at the monastery who

is around twenty-five years old.

(2) Texts

Nor bu bde ldan gling by gNyags Chos nyid rdo rje. MS

(170) gYung drung dar rgyas Monastery

1. Name

The monastery is usually known as Brag steng gYung drung dar rgyas gling.

2. Location

The monastery is located on the bank of Yongtze river 27 km south of the

county town of Rong brag.

3. History

A precise date of foundation of the monastery is not known, but it is said

to have been founded by Sangs rgyas gling pa acccording to gNyags Chos nyid

rdo rje (gYung drung dar rgyas gling, MS p.1). Sangs rgyas gling pa is one

of the four masters of the New Bon Tradition and a famous gter ston. The

same Sources also suggests that the monastery was founded prior to the

destruction of gYung drung lta steng Monastery (No. 187). The monastery had

the Brag steng king as its benefactor and the king was an ardent supporter

of gYung drung lta steng which was destroyed by Qianlong in 1776.49 Because of this reason, monks of the monastery were forced to leave

the monastery and live in the villages. They had later several monasteries

built, for example, Shan co,50 Zhi ba sa le51 and Mu chu la rgod.52

The monastery produced several famous masters, such as Tu phyag Phyogs las

rnam rgyal who was born in rJe lung valley which is five kilometers

northeast of the monastery and mTshams pa dge bshes (his real name is

unknown) was born in She co valley, but there is very little information

about theses masters.

In 1940 the monastery was moved and rebuilt by rGyal sprul, a master from

Brag ’go and Nyi ma dbang ldan, the king of Brag steng at the present site.

It was active until the middle of the twentieth century. It again suffered

from destruction and was rebuilt by Nya ngo Tshul khrims and Ye shes with

the financial help given by bsTan pa dbang rgyal who was a former monk of

the monastery and now a business man living in Lhasa.

4. Hierarchical system:

one khri pa

one dbu mdzad

one dge skos

one dkor gnyer

These are appointed on a permanent basis as there are very few monks in the

monastery.

5. Current number of monks

There are seven monks in the monastery.

6. Current education

There are no organized classes; the younger monks are trained by the elder

monks.

7. Educational exchange

The monastery has no special ties with any other monastery. The monks may go

to the monastery of their choice for their ordination.

8 / 9. Rituals

First month: commemoration of mNyam med Shes rab rgyal mtshan from the
4th to 5th; commemoration of gShen rab Mi bo from the 14th to 15th

Third month: performance of the ritual cycle of Phur pa from the 1st
to 15th with the ’cham dances: gShen rab dgu ’cham, Phur ’cham, Me ri’i
’cham, Gyad bzhi and Bla ma bon skor

Fourth month: observance of the smyungs gnas fast, from the 14th to
15th

Seventh month: the performance of the bsang ceremony on Mount rGyal mo
dmu rdo on the 10th

11. Income and expenses

The monastery depends on donations from the faithful; the monks provide

their own food.

12. Local community

The local lay community consists of ten villages: Mi log village with forty

families, She co with thirty-three families, Se ri with twenty-three

families in She co valley; Pher with fifty-eight families, A la pe with

forty-two families, Bram with thirty families, Ma ni ra kho with thirty five

families, ’Gi ru with twenty-one families in Yag re village, Shan sde with

eighty-five families, Le dom with ten families in Lang ’ge village.

13. Local festivals

The mountain behind the monastery is called bDud kyi zer ba and is regarded

as the abode of the local deity called Khyung zhig. There is a la btsas

situated at the top of the mountain and renewed only by the monks of the

monastery. There is no fixed date for this ceremony.

Sources

(1) Interview

In autumn of 1997 with the following monks of the monastery: Tshul khrims

rnam dag (b.1928), Tshul khrims ye shes (b.1939), Tshul khrims blo gros

(b.1935) and bsTan ’dzin rin chen (b.1915).

(2) Texts

gYung drung dar rgyas gling by gNyag Chos nyid rdo rje. MS

(171) Khyung lung Monastery

1. Name

The monastery’s full name is Khyung lung rnam rgyal lha rtse ri khrod or Khyung lung gShen bstan rnam rgyal lha rtse gling. It is also known as Khyung dgon.

2. Location

The monastery is located on a mountain 30 km north of Rong brag, the county seat, about one and a half hours’ walk from the main road.

3. Histroy

Bla ma A lco from Khyung po came to Brag steng where he lived in a cave as a hermit and gave teachings. Later he was made the chief of Brag steng area. From that time onwards, the eldest son in the Khyung po family inherited the position of king, while the younger son that of master of the monastery. According to dKa’ thub, the monastery was founded in the Fire-Ox year of the 5th Rab byung (1277). The cave, where the original hermitage was established, was known as Khyung lung rnam rgyal lha rtse and later when it was expanded into a monastery, as gShen bstan rnam rgyal lha rtse gling.

The monastery survived until the Cultural Revolution. dKa’ thub provides a list of the monastery’s succession of its masters, but since the author himself doubts its authenticity, I have not reproduced it here.

4. Hierarchical system

With the exception of bsTan ’dzin ren chen, the head of the monastery, there are no other positions.

5. Current number of monks

There are only six monks in the monastery.

6. Current education

The monastery no longer has a proper educational system. The young novices are trained by the elder monks.

7. Educational exchange

The monastery used to send its monks to sMan ri Monastery (No.1) for teachings and ordination.

8 / 9. Rituals

The monastery has not yet resumed its annual ritual activities.

11. Income and expenses

The monastery depends on donations from the faithful.

12. Local community

The local lay community consists of two villages: ’Gu nge and Lung khug, with a total of about one hundred families.

13. Local festivals

There is a mountain called Bri we located one day’s walk west of the county seat, which is believed to be a goddess called Bri we Pad ma bu khrid. There is an image of her in gYung drung dar rgyas Monastery (No.170). She is regarded as a daughter of A myes rMa chen. The mountain was designated as a gnas ri by gSang sngags gling pa.

14. Occupation of the local people

Farmers

Sources

(1) Interview

In autumn 1997 with bsTan ’dzin ren chen (b.1927), a monk at the monastery

(2) Texts

Khyung lung dgon by dKa’ thub, MS

(172) rJi ngo Monastery

1. Name

The monastery is also known as ’Jam dbyangs khang.

3. History

rJi ngo Monastery is said to be very ancient, and to have been founded more

than a thousand years ago, but so far no evidence in support of this claim

has been found. According to legend, it started out as a hermitage and was

transformed into a monastery in the 14th century. The religious masters of

Khro skyabs, Brag steng and rTa’u visited the monastery at different times.

A master from Khro skyabs is said to have enlarged the monastery. It was

razed during the Cultural Revolution and was rebuilt by a group of thirty

people from the local village in 1985.

5. Current number of monks

There are no monks in the monastery.

8 / 9. Rituals

The villagers gather at the monastery two days a month to observe the smyung

gnas fast.

12. Local community

There are one hundred families in the brGya ’dres village.

13. Local festivals

There is a la btsas on Bo ri, the mountain behind the monastery, which is

propitiated on the 15th day of the 4th month. Kha ba ston stan, another

sacred mountain, (gnas ri) located behind Bo ri, is propitiated on the same

date.

14. Economic occupation of the local people

Farmers

Sources

(1) Interviews

In autumn 1997 with: ’Bum thar (b.1934), a lay tantric practitioner of

the village, sKal bzang nor bu (b.1930), a farmer of the village, rGya

mtsho (b.1934), a lay tantric practitioner of the village, Nam mkha’ A

rdo (b.1933), a farmer in the village, gYung drung (b.1948), a villager

who works in the local government at the county seat.

(173) dPag bsam lhun ’grub Monastery

1. Name

The monastery is also known as sBal lung dgon, after the name of the

site.

2. Location

The monastery is located 78 km northwest of Rong brag, the county seat.

3. History

The name of the founder is given as sKu zhabs Dam pa by gNyag chos nyid rdo

rje, but it is obviously not a real name.

He also states that the monastery was founded in the Earth-Ox year of the

12th Rab byung (1709). sKu zhabs Dam pa was succeeded by Nyi ma, who had

three reincarnations, mGal bu sku zhabs, Kong yul sku zhabs and A mgal sku

zhabs. mGal bu succeeded him as the abbot of the monastery but left shortly

after for mDo bzhi mo Monastery. The monastery was burned down in the

Fire-Dragon year of the 15th Rab byung (1916) during a skirmish. It was

later restored by a lama called Tshe dbang. The latter’s reincarnation was

Tshe dbang sku chung alias mDo lo sprul sku who died in the middle of the

20th century. The present head of the monastery is dGa’ ba bkra shis

(b.1943) and the khri pa is bsTan pa’i rgyal mtshan.

4. Hierarchical system

one khri pa

one dbu mdzad

one dge skos

one mchod g-yog

one ’cham dpon

All the incumbents are replaced every three years with the exception of the

khri pa.

5. Current number of monks

There are ten novices and monks in the monastery.

6. Current education

There are no organized classes. The young novices are trained by the elder

monks.

7. Educational exchange

The monastery is a branch of gZhun ring Monastery (No.160) and its chanting

and ’cham tradition follow that of gZhung ring.

8 / 9. Rituals

The smon lam prayer from the 7th to the 19th day of the 1st month; the

smyung gnas fasting from the 10th to the 18th day of the 4th month; rNam

rgyal stong mchod for seven days in the 7th month.

10. Books held in the monastery

The monastery has a printed copy of Kanjur, Nam mkha’ bstan ’dzin’s

edition.

11. Income and expenses

The monastery depends on donations from its followers.

12. Local community

The local lay community of the monastery consists of eight villages: ’O

mkhyen with twenty-five families, ’Bri no with ten families, Ra sde with

fifteen families, Ra zur with twelve families, mDa’ mdo with twenty-four

families, sBal lung with six families, Gon cha with six families and Tsha

nyal with eighteen families.

13. Local festivals

The mountain behind the monastery, sBal lung gdong, is the abode of the

local deity sKu bla dBal drel and is propitiated on the 13th day of the 5th

month. There is a la btsas at the top known by the same name.

There is a sacred mountain (gnas ri) called Rin chen spungs pa about 2 km

from the monastery that was designated as such by A khu Tshe dbang, a master

of gZhung ring Monastery. The Seng chen hermitage is an hour’s walk west of

the monastery.

14. Occupation of the local people

Farmers

Sources

(1) Interview

In autumn in 1997 with dGa’ ba bkra shis (b.1943), head of the

monastery

(2) Texts

dPag bsam lhun ’grub gling by gNyags Chos nyid rdo rje, MS

(174) rDo zur mo Monastery

1. Name

The monastery’s full name is rDo zur mo (or bzhi mo) ’Dod rgu phun tshogs

gling.

2. Location

The monastery is located 42 km from Rong brag, the county seat.

3. History

The monastery was founded by Nang so gYung drung bstan ’dzin in the

Wood-Monkey year of the 12th Rab byung (1714) for the five villages of rGyal

shod. The following masters of the monastery, Bla ma Tshe dbang grags pa,

sKu zhabs Dam pa, Bla ma rGyal ba, gZhi ring A khu Tshe dbang, Ye shes tshe

dbang, Bla ma gZhan phan and gYung drung blo gsal became famous throughout

the region, but since the monastery was a branch of sBal lung Monastery,

they are generally associated with the latter. The monastery was destroyed

in a dispute in the early 20th century. It was burned down again in 1935.

The monastery was restored owing to mGal bu’s efforts. It was again

demolished during the Cultural Revolution and was rebuilt in the 1980s.

4. Hierarchical system

one dbu mdzad

one dge skos

one mchod dpon

In theory, all the incumbents, with the exception of the dgon bdag, are

replaced every three years, but in practice they remain in office for longer

periods owing to the small number of monks.

5. Current number of monks

There are twenty-five novices and monks in the monastery.

6. Current education

There are no organized classes. The young monks are trained by the elder

monks.

7. Educational Exchange

The monastery is a branch of sBal lung Monastery and in the past there were

educational exchanges between the two.

8 / 9. Rituals

The monastery no longer holds regular annual rituals.

10. Books held in the monastery

The monastery has a printed copy of the Kanjur, Nam mkha’ bstan ’dzin’s

edition.

11. Income and expenses

The monastery depends on offerings from its followers.

12. Local community

The local lay community consists of seven villages: Bya grong ba with

fifty-eight families, sKor dgu with forty-five families, Ri ma with

forty-eight families, Zla khog with thirty-two families, gZi cha with

thirteen families, Mo tsi with forty families and Ri ba with twenty

families.

13. Local festivals

The mountain behind the monastery is called dBang ’dul sdud and is the abode

the local deity dBal drel. The deity is propitiated by the monastery

together with dPag bsam lhun ’grub gling Monastery, on the 15th day of the

1st month and the 15th day of the 12th month.

There is also a sacred mountain (gans ri) called Brag dben gnas 2 km

northwest of the monastery and worshipped on the same dates as the

above-mentioned mountain. It is believed to have been a residence of

Vairocana, the famous Tibetan Buddhist monk of the eighth century.

14. Occupation of the local people

Farmers

Sources

(1) Interviews

With the following monks at the monastery in autumn 1997: gYung durng

bstan ’dzin (b.1937), A ’dzin (b.1927), Shes rab Ye shes (b.1926)

(2) Texts

’Dod dgu phun tshog gling by gNyag Chos nyid rdo rje, MS

(175) Bya ti lo Monastery

1. Name

The monastery’s full name is Bya ti lo gYung drung bde chen gling. It is

also called lNga stag bDe chen gling. Bya ti lo is a place name where the

monastery is located.

It is also written as bCa’ rdo lo in the gYung drung bde chen gling by gNyag

Chos nyid rdo rje, MS.

2. Location

The monastery is located 15 km from the county town.

3. Histroy

Before the present monastery was founded, there were two Bonpo monasteries

called lHo nub and Nas rdzong, the former belonged to lNga shog community,

and the latter sTag gsum village. Then, A ’ga’ sKu zhabs, the reincarnation

of sKu zhabs Nyi ma, a native of the Ba jo village, founded Bya ti lo

Monastery in 1859 which then became common for both lNga shog and sTag gsum

villages.

gYung drung thogs med nyi ma, the reincarnation of A ’ga’ sKu zhabs, was

born in Tsha family of the sTag gsum village. He was recognized as a

reincarnation by gZhi ris Nam mkha’ bsam ’grub. Soon after the death of A

’ga’ sKu zhabs, the monastery was burnt down. The next reincarnation rebuilt

it in a new place and it existed until it was finally destroyed during the

Cultural Revolution. The present monastery was rebuilt in the 1980s. gYung

drung blo gsal, the third successor of sKu zhabs Nyi ma, is the present

master of the monastery.

4. Hierarchical system:

one khri pa

one dbu mdzad

one dge skos

one gnyer pa

Only the dge bskos is replaced each year, but the rest stays permanent.

5. Current number of monks

There are thirteen monks in the monastery.

6. Current education

The young monks follow older monks for teachings. No courses are given to

the young monks.

7. Educational exchange

Since the monastery’s masters came from sBal lung Monastery at the

beginning, it often sends the young monks there as well as sending them to

sMan ri Monastery (No.1) in order to receive their ordination.

8 / 9. Rituals

First month: performance of the ritual cycles of Phur nga and Zhi khro
for five days

Sixth month: ritual of Zhi khro for four days

Seventh month: ritual of rNam rgyal for three days

Tenth month: ritual of Phur nag for four days

10. Books held in the monastery

The monastery has a copies of the ’Bum nyi ma dgu shar and the Dri med gzi

brjid from the A yung edition.

11. Income and expenses

The monastery depends on offerings of its followers in the villages.

12. Local community

There are nine villages: rDo ba village with forty families, Thog ba with

fifty families, Zhabs tsho ba with fifty families, Ba zog with fifty

families, Tho byi with twenty-three families, Ci ru with forty families, Wa

ba with sixty families, sTag gsum with sixty families and Le lu with forty

families.

13. Local festivals

The back mountain behind the monastery is called Ra ma Bla ri, regarded as

the abode of the local deity called gYung drung dgra ’dul.

14. Occupation of the local people

Agriculture

Sources

(1) Interview

In autumn of 1997 with the following monks of the monastery: Sri skyabs

(b.1815), bsTan pa (b.1927), Go skyabs (b.1930) and Phun pa zer

(b.1929)

(2) Texts

gYung drung bde chen gling by gNyag Chos nyid rdo rje, MS

(176) Mi rgod Temple

1. Name

Ri bo lha khang

2. Location

The temple is located 8 km from the county town.

3. History

According to oral tradition, the temple was built in the Fire-Rat year of

the 9th Rab byung (1516) by La dkar bsTan pa’i rgyal mtshan53 who was a monk of sMan ri Monastery (No.1). He first took residence

in a village known as sDe le gong and later established a hermitage on the

sacred mountain of gNas chen Ri bo brag dkar.

The hermitage was transformed into a temple belonging to the local

community. According to legend, the cave where the hermitage was located was

so small that a yeti enlarged it, which is why the hermitage is also known

as Mi rgod ri khrod, the “Yeti hermitage”.

Mount Ri bo brag dkar is believed to be an abode of the goddess Srid pa

rgyal mo. The present temple was rebuilt in the 1980s. The present master of

the temple is Rig ’dzin rgya mtsho.

4. Hierarchical system

one khri pa (replaced every five years)

one dbu mdzad (replaced every five years)

one dge skos (replaced every five years)

5. Current number of religious practitioners

There are fifty religious practitioners in the temple most of whom are

laymen.

6. Current education

There are no organized classes.

7. Educational exchange

The temple has no particular ties with any other establishments.

8 / 9. Rituals

The temple does not hold any regular annual rituals.

10. Books held in the temple

The temple has no books but the practitioners have their own ritual texts.

11. Income and expenses

The temple depends on donations from its followers.

12. Local community

The local lay community consists of five villages: sDe tshal with twenty

families, sDe slas with fifty three families, Ra kho with thirty-seven

families, Khri mo with one family, Lha khang with twenty-five families.

The local population is very mixed. It includes, in addition to Tibetans,

many Han and Yi followers of Bon. The temple claims that in addition to the

families mentioned above there are around two hundred families of mixed

nationality in Nas chu township, around one hundred families in Shar kha

township, one hundred and sixty families in Sa snga rong village and more

than a hundred families in Kho tsha in Mu li county.

13. Local festivals

The mountain behind the temple is Ri bo brag dkar. It has a la btsas at the

top. The local deity of the mountain is generally propitiated on the 1st,

13th and 15th days of each month although there is no prescribed date. There

are four mountains surrounding it at the cardinal points: Dung ri dkar po,

gSer ri dkar po, Zang brag dmar po and Brag mar yu ring.

14. Occupation of the local people

Farmers

Sources

(1) Interviews

With Nyi ma rgyal mtshan (b.1928) in autumn 1997, a teacher at the

temple

(177) Grib srib Monastery

Grib srib Monastery is also called sPang ri Monastery. According to oral

tradition, it was founded around in 1646. Its first bla ma was Nyi ma grags pa,

born in rGyal rong; the second was Me thar, born in ’Ben da village of Khong

yul in Dar rtse mdo; the third was born also in rGyal rong, but nobody seems to

know his name. The monastery was destroyed during the Cultural Revolution and

was rebuilt in the 1980s.

In Dar rtse mdo there are some other Bonpo temples, such as Tshe ring, ’Phong

mda’ and sTag rtse, but nothing is known about them. It is the lay people who

look after them. They usually work with their families as farmers and go to the

temples only for some annual rituals. Since my visit in Dar rtse mdo was

coincidence with their harvest everybody had gone back to home for it. The only

monks I met became monks very recently. They have never been in any kind of

school and have just started to learn read and write Tibetan in that year.

rNga khog

The traditional name of the region is rNga khog and its inhabitans are referred to

as rNga ba. The term rNga ba is prounced Ngawa by the people in Amdo and

transcribed by the Chinese as Aba and they wrongly use it as if it were the name

of the region. rNga ba county is located in rNga ba Tibetan Autonomous Prefecture,

Sichuan Province. There are 19 townships subdivided into 82 villages in the county

which covers an area of 10370 sq km. The population is 42,223 (of whom 37,767 were

Tibetans in 1980). The county town is located at rNga ba township, 246 km from

’Bar khams, the capital of rNga ba Prefecture, and 509 km from Chengdu, the

capital of Sichuan Province.

(178) rTogs ldan Monastery

1. Name

The monastery’s full name is rTogs ldan dBen gnas lhun grub ’od gsal g-yung

drung gling or rTogs ldan dPal gShen bstan smin grol bkra shis g-yas su

’khyil ba’i gling.

2. Location

The monastery is located 5 km northeast of rNga ba Township, the seat of

rNga ba county.

3. History

rTogs ldan Monastery is believed to have been an extension of a hermitage

founded by Bon blon bla ma.54 He was a descendent of Bya chen Nyi ma ’dzin, the founder of sNang

zhig Monastery (No.180).

The hermitage was mainly for lay practitioners and remained as such for many

generations after Bon blon bla ma. In 1666 rTogs ldan gYung drung tshul

khrims, the first of the Tshul chen series, transformed it into a monastery.

Tshul khrims bstan pa’i rgyal mtshan, the second Tshul chen, received

teachings from Shar rdza bKra shis rgyal mtshan (1858-1934) whom he invited

to the monastery, and changed the name of the monastery to rTogs ldan sMin

grol bkra shis g-yas su ’khyil ba’i gling. The monastery was rebuilt in the

nineteen-eighties. Since the monastery was destroyed in the middle of the

twentieth century it had to be rebuilt in the 1980s.

There are three main reincarnate masters as the heads of the monastery:

Tshul chen Theg mchog bstan pa’i nyi ma (b.1937), Khri pa ’Jam dbyangs

mkhyen rab rgya mtsho and Bon blon Nam mkha’ bstan ’dzin (b.1932). These

three take turns as khri pa of the monastery every three years.

4. Hierarchical system

three sprul sku

one khri pa, replaced every three years

one mkhan po, replaced every three years

one dbu mdzad, replaced every three years

one dbu mkhyen, (assistant dbu mdzad) replaced every three years

one dge skos, replaced every year

two dge g-yog (assistant dge skos) replaced every year

one mchod dpon, replaced every two years

one mchod g-yog (assistant mchod dpon), replaced every two years

two gnyer pa replaced every two years (the two gnyer pa have equal
status)

The incumbents are replaced on the 11th day of the 4th month following the

renewal ceremony of the la btsas dedicated to the local deity called Cho

mchog when each of the new incumbents receive a silk-knot protection (srung

mdud).

5. Current number of monks

There are five hundred and eighty-eight novices and monks in the

monastery.

6. Current education

There are three colleges: sDe snod thos bsam nyin byed gling for the study

of philosophy (mtshan nyid), lHun grub ’od gsal zla gzhon gling for the

study and practice of tantras, and lNga rig shes bya’i dga’ tshal gling for

the study of the “five sciences” (rig gnas lnga).

There are four hostels (khang tshan): Kun rig khang tshan, Dus ’khor khang

tshan, sMan lha khang tshan and Byams ldan khang tshan.

7. Educational exchange

rTogs ldan is the largest monastery upholding the New Bon Tradition. Many

monk students from monasteries throughout Amdo and Khams go there to study.

It also sends teachers to smaller monasteries which have the same

tradition.

8 / 9. Rituals

2nd month: ritual of the Siddhi bon sgrub that invokes Padmasambhava,
from the 23rd to the 30th day

3rd month: the religious service in general (zhabs rten chen mo) for
the monastery from the 1st to the 13th day

4th month: ritual based on the bDe chen zhing sgrub chen mo from the
11th to the 15th day

6th-7th months: the observance of the summer-fast (dbyar gnas chen mo)
from the 15th day of the 6th month to the 30th day of the 7th
month

10th month: ritual based on the cycle of Phur pa called Phur sgrub
chen mo from the 5th to the 15th day

12th month: commemoration of a bla ma on the 20th day and the dgu gtor
rite from the 23rd to the 29th day

10. Books held in the monastery

The monastery has one manuscript copy of the Khams chen (in sixteen volumes)

and five printed copies of the Bonpo Kanjur and Katen. It also holds printed

copies of the collected works of the following masters: rTogs ldan bSod nams

phun tshogs, rTogs ldan dKon mchog (in two volumes), rTogs ldan Tshul khrims

bstan pa’i rgyal mtshan (in three volumes), rTogs ldan Yon tan rgya mtsho,

rTogs ldan ’Jam dbyangs mkhyen rab rgya mtsho (in three volumes), rTogs ldan

Theg mchog bstan pa’i nyi ma (in three volumes), rTogs ldan Nges don mthong

ba rang grol (in three volumes) and rTogs ldan bZod pa rgyal mtshan. Most of

the books are enclosed in their traditional wooden covers (leb shing).

11. Income and expenses

The monastery depends on offerings from the faithful and also owns a hotel

in the county town.

12. Local community

The local lay community consists of twenty-nine villages: sTag tsha with

thirty-families, Shod pa with thirteen families, Tsu ra with ten families,

mGon shul with eight families, Khug mgo rtsa with six families, The grong

with five families, Grong mang with four families, Ka shul with twenty-eight

families, ’Tsham rang lcag with eight families, Zhe phan with four families,

A ka with ten families, Ber rtsa with six families, sNas tsa with eight

families, Tha ra with eleven families, ’Gyur skor with eight families, Ho

tsha with eight families, Hor ’phan with fifteen families, Khug mgo sgang

with eighteen families, Kha shu with five families, Cha ’go with one

families, mTha’ ba with eighteen families, Cho mchog with ten families, Rag

tsa with eight families, Phyug tshang with thirty families, dGe li with

forty families, Ko tsa with eight families, dGon pa with twenty families, So

ri with ten families, Byar skor ma with eight families.

13. Local festivals

The mountain behind the monastery is called Cho mchog, and has a la btsas at

its summit dedicated to the deity Cho mchog Drang srong gnyan po. As it was

constructed by rTogs ldan bSod nams phun tshogs on the 11th day of the 4th

month, the ceremony of its renewal is performed on that day by both

religious and lay communities of sNang zhig and rTogs ldan. The ceremony is

followed by the appointment of the new administrators of rTogs ldan

Monastery.

14. Occupation of the local people

Farmers and traders

Sources

(1) Interviews

In autumn 1998 with: Tshul chen Theg mchog bstan pa’i nyi ma, one of the

present masters of the monastery (b.1937). Bon blon Nam mkha’ bstan ’dzin

(b.1932), one of the three trulkus of the monastery

(2) Texts

rNga ba rdzong gi rtogs ldan dgon pa’i lo rgyus by Tshul chen Theg
mchog bstan pa’i nyi ma, MS

A history of rTogs ldan monastery (untitled and anonymous),
MS

sNgang zhig bkra shis g-yung drung gling gi gdan rabs rdzogs ldan
ngag gi rgyal rnga by Bya ’phur Nam mkha’ rgyal mtshan, p.38, Mutri
Tsedpo Zhang bod Research Institute, Dolanji, H.P. India, 1994

gTer bdag rbang gi bka’ blon mon nam mched brgyad kyi nang tshan
khyung dkar lha gnyan gyi bsang mchod by rTogs ldan rGyal ba dbang
ldan, MS

(179) gDong li Monastery

1. Name

The monastery’s full name is gDong li sMin grol bsam gtan dar rgyas

gling.

2. Location

The monastery is located 20 km east of the county seat. The monastery lies

on a mountain ridge (which is why it is known as gDong li, gDong meaning

“ridge”) between Drel lung and So mang valleys on the north bank of rNga chu

river in rNga khog.

3. History

The monastery was founded by bsTan pa lhun grub (1646-1779) in the Fire-Rat

year of the 12th Rab byung (1696). Following is a list of the successive

masters of the monastery:

bsTan pa lhun grub (1646-1779)

Tshul khrims rgyal mtshan (1712-1783)

Rin chen lhun grub (1766-1841)

bsTan pa rab rgyas (1843-1927)

Ngag dbang blo gros phyogs las rnam rgyal (1930-1990)

sKal bzang shes rab rgya mtsho alias bsTan pa rab rgyas, the present
master

4. Hierarchical system

one mkhan po

one bla ma

one dbu mdzad

one dge skos

one rgan pa (=gnyer ba)

one mchod dpon

one gsol ka ba

one lha gnyer

The incumbents are appointed (including the mkhan po) by Tshul chen and the

khri pa of rTogs ldan Monastery (No.178) on the 20th of 12th month every two

years with the exception of the dbu mdzad whose term is not fixed. As it is

a branch of rTogs ldan, there is one bla ma representing rTogs ldan

Monastery.

5. Current number of monks

There are altogether fifty-seven novices and ordained monks at the

monastery.

6. Current education

There are no organized classes. The young novices are trained by the elder

monks.

7. Educational exchange

The novices go to rTogs ldan to receive the preliminary (sngon ’gro)

teachings in the 4th month, as well as for other teachings and their

ordination.

8 / 9. Rituals

1st month: sMon lam from the 7th to the 17th day, including ritual
cycle of Ma rgyud, the ritual of Rig ’dzin bon skor, Klong rgyas cho ga
and atonement rite of dPal ldan lha mo;

3rd month: Guru sidhi from the 10th to the 16th day;

4th month: the festival of the pig month (phag zla’i dus mchod) for
thirteen days starting on the 22nd day of the 4th month with the Ma rgyud
tshogs ’khor for three days and Klong rgyas sgrub pa for ten days;

6th month: the observance of the summer fast (dbyar gnas) from the
15th day of the 6th month to the 30th day of the 7th month;

12th month: Klong rgyas from the 13th to the 16th day and the dgu gtor
rite from the 27th to 29th day.

11. Income and expenses

The monastery has no regular Sources of income and depends on offerings from

its followers.

12. Local community

The local lay community consists of five villages: dGe li with twenty-three

families, gDong mgo ra with twenty-one families, rTsang tsa with one family,

dGon pa ra with twenty-one families and gDong li with one family.

13. Local festivals

The la btsas at the top of the mountain behind the monastery is called Nag

’jar sgang. It is dedicated to the local deity bDud mgon dgra lha’i rgyal

bo. The la btsas was constructed in accordance with instructions given by

gDong li bsTan pa dar rgyas, the third master of the gDong li lineage. The

renewal ceremony of the la btsas by the monks takes place on the day

following the end of the dbyar gnas fast (30th day of the 7th month). There

is another la btsas called Brag dmar nor bu lha rtse located 3 km east of

the monastery on a mountain at a site called Tsher khog. It was built

following the advice given by gDong li bsTan pa lhun grub. The spirit of the

mountain is propitiated by both monks and lay people although the date of

its propitiation is not fixed.

14. Occupation of the local people

Farming and trade

Sources

(1) Interviews

In autumn 1998 with Ri kho bSod nam rig ’dzin (b.1942), the head of the

monastery’s administrative committee

(2) Texts

rNga khul rnga ba rdzong gi gdong li dgon gyi lo rgyus mdor bsdus
in rNga ba khul gyi dgon pa’i lo rgyus, published by the Buddhist
Association of rNga ba Prefecture and Religion Bureau of the rNga ba
Prefecture, MS, pp.78-79

(180) sNang zhig Monastery

1. Name

The monastery’s full name is sNang zhig rGyal bstan phun tshogs gling, and

is also known as sNang zhig bKra shis g-yung drung gling, or sNang zhig

Phyogs las rnam rgyal bkra shis g-yung drung gling.

2. Location

The monastery is located 5 km north of rNga ba Township, the seat of rNga ba

county. There is a motorable road leading to the monastery.

3. History

The first in the succession of the sNang zhig masters is said to be Do

’phags chen po, also known as Yon tan rgyal mtshan (b.1168).55 Although the latter was responsible for spreading Bon in the area

and opened several hermitages in rNga khog, the real founder of the

monastery was Nyi ma ’dzin, the eldest son of Do ’phags chen po. The first

building of the establishment was Nyi ma ’dzin’s own residence (bla brang)

built in 1108 and known as rGyal bstan phun tshogs gling.

Do ’phags chen po and sKyang za g-yu sgron had three sons: Nyi ma ’dzin,

’Dul ba rgyal mtshan, and gYung drung rgyal mtshan. Nyi ma ’dzin studied

under the feet of Zhu sgom ’phrul zhig, but his two brothers ’Dul ba rgyal

mtshan and gYung drung rgyal mtshan migrated to Shar khog where the former

founded the monastery lCags mdud bKra shis g-yung drung gling (No.199), and

the latter a monastery known as sNang zhig dngul sku (No.201).

The descendants of the three brothers were collectively known as the “three

lineages of sNang zhig” (sNang zhig khag gsum). The twenty-fourth descendant

of the eldest brother, sNang zhig Tshul khrims dbang mchog, took monastic

vows. He then divided the establishment of sNang zhig rGyal bstan phun

tshogs gling into two settlements: one for lay tantric practitioners and the

other for monks.

Following is a list of the sNang zhig lineage masters:

Do ’phags chen po (sNang zhig Yon tan rgyal mtshan

Nyi ma ’dzin

lHun grub rgyal mtshan

Kun dga’ rgyal mtshan

Nam mkha’ rgyal mtshan

Zla ba rgyal mtshan

Yon tan rgyal mtshan

Kun dga’ lhun grub

Shes rab rgyal mtshan

lHun grub rgyal mtshan

Shes rab ’od zer

Chags med bya bral

bstan pa rgyal mtshan

Tshul khrims rgyal mtshan

Ye shes rgyal mtshan

bSod nams rgyal mtshan

lHun grub dbang ldan

bsTan pa tshul khrims

Rin chen lhun grub

Shes rab rgyal ba

Nam mkha’ rgyal mtshan

Shes rab dbang rgyal

Tshe dbang rgyal mtshan

Tshul khrims dbang mchog

bsTan pa tshul khrims

bsTan pa lhun grub

Shes rab blo gros

Tshul khrims bstan ’dzin

Rin chen rgyal mtshan,

gYung drung bstan pa dar rgyas, he founded gDong li Monastery
(No.179)

bSod nams rgyal mtshan

bsTan ’dzin dbang rgyal

Phun tshogs rnam rgyal

Blo gros thogs med

gYung drung bstan pa’i nyi ma

Grub dbang g-yung drung bstan ’dzin

Nam mkha’ blo gros

bsTan pa rab rgyas (1929-1961)

bsKal bzang blo gros rgya mtsho (b.1983)

The monastery was destroyed during the Cultural Revolution and its

reconstruction was undertaken in 1980 by rGya ’obs bsTan ’dzin dbang rgyal

and Slob zur Tshul khrims bstan ’dzin.

4. Hierarchical system

The sNang zhig family is the “owner of the monastery” (dgon bdag) and the

present head of the monastery is sNang zhig bsKal bzang blo gros rgya mtsho

(b.1983). The monastery is therefore headed by an hereditary line.

rgyal tshab

one khri pa, replaced every year

one dpon sbob, replaced every three year

two dpe khrid, (teachers), replaced every two years

three dge skos, replaced every year

two dbu mdzad, replaced every six years (after three years the younger
dbu mdzad (dbu mdzad chung ba) replaces the dbu mdzad che ba, the elder
dbu mdzad)

two mchod g-yog, replaced every two years (after one year the mchod
g-yog chung ba, the younger mchod g-yog, replaces the mchod g-yog che ba,
the elder mchod g-yog)

seven lha gnyer, replaced each year; one gnyer chen, replaced each
year

two yig mkhan (accountant) replaced every two years

two drung yig, replaced every three years

5. Current number of monks

There are seven hundred novices and monks in the monastery.

6. Current education

There are thirteen classes devoted to the following metaphysic subjects: 1)

Kha tog dkar dmar, 2) bsDus chung, 3) bsDus ’bring, 4) bsDus chen, 5) Blo

rig, 6) rTags rig, 7) gZhung gsar, 8) gZhung gong sa lam, 9) Phar phyin, 10)

’Dul mdzod (grade: rdo rams ’og ma), 11) dBu ma (grade: rdo rams gong ma),

12) sNgags, 13) rDzogs chen.

For the above subjects the students use the bsDus grwa by mKhan chen Nyi ma

bstan ’dzin; the works on the Khams chen by dPal chen; the five ’Phrul sgron

by mNyam med Shes rab rgyal mtshan and commentaries on the Gab pa, mDzod and

Sa lam written by scholars from gYas ru dBen sa kha Monastery.

The monk students have classes and debate every day except during retreats;

the texts they study during retreats include texts that deal with meditation

systems of A khrid, sNyan brgyud and rDzogs chen.

Monks of the college of ritual practice (sgrub gwra) must complete the three

year retreat (lo gsum) following the A khrid tradition of meditation.

7. Educational exchange

sNang zhig is the largest monastic university of Bon religion in Tibet. Many

monks from various monasteries throughout Amdo and Khams visit the

monastery. sNang zhig Monastery sends its monks to teach at Tsha lung

Monastery (No.193) in rMe ba, ’Bol la (No.182) and Kun ’brog (No.183)

monasteries of ’Bar khams in rGyal rong, lCags mdud (No.199) and sNang zhig

dNgul sku (No.201) in Shar khog, rTse dbus Monastery (No.99) in rGan rgya,

Dung dkar Monastery (No.132) in Chab cha, Khyung mo Monastery (No.123) in

Khri ka and Bon brgya Monastery (No.100) in Reb gong.

8 / 9. Rituals

1st month: commemoration of sNyam med Shes rab rgyal mtshan from the
4th to the 6th day

2nd month: commemoration of Nang chen Kun bzang bstan pa’i rgyal
mtshan from the 1st to the 5th day and that of rGya ’obs bsTan pa rab
rgyas from the 7th to the 13th day

3rd month: the ritual based on the Yi dam kun ’dus from the 8th day
for three days and the ritual cycle of Ma rgyud from the 11th for four
days

4th month: the recitation of the mantra Ma tri on the 14th day

5th month: the ceremony of the lighting of 10,000 butter lamps as
offering to rNam rgyal, an aspect of gShen rab Mi bo, for ten days from
the 6th day

6th month: the ritual cycle of Phur pa from the 3rd day for seven
days; the observance of summer-fast (dbyar gnas) for seven days from the
15th day; the ceremony of Dus khrims for seven days from the 24th
day

11th month: commemoration of sKyabs mgon Zla ba rgyal mtshan on the
7th and 8th days

12th month: the ritual of the gShen rab sgrub mchod for three days
from the 14th day and the dgu gtor rite for four days from the 26th
day

10. Books held in the monastery

Printed editions: five copies of the Bonpo Kanjur and six copies of the

Bonpo Katen, and more than 2000 printing blocks.

11. Income and expenses

The monastery depends on offerings from the faithful and also owns a hotel

in the county town.

12. Local community

The local community consists of twenty-eight villages: mChog skyid with

thirteen families, ’Ju skor with thirty families, A ka with sixty-four

families, Cha bo with forty-one families, Ber rtsa with thirty-seven

families, Thar ba with sixty families, Ho tsa with fifteen families, Hor

’phen with thirteen families, Khos ’go with seventeen families, Kha shu with

twenty-seven families, Bon sde with seventy-five families, sPrel mgo with

fifteen families, gTsang ra with ten families, Zhag ’dug with five families,

Zhes ’phen with twenty-eight families, Grong mang with ten families, Thes

grong with twenty families, Khos mgo rtsa with eighteen families, mGon shul

with thirteen families, sTag rtsa with eighteen families, ’Tshams ring lcag

with twenty-eight families, mTha’ ba with fifteen families, mGo che lcag

with thirty-eight families, Ka shul ’gab ma with forty-five families, Ka

shul gong ma with twenty-five families, Chu kha ra with five families, dGe

lu with seventeen families, Mag gsar with fifteen families. (717 families

altogether)

13. Local festivals

The mountain behind the monastery, rBang brtsan bse khrab can, is located

about 10 km north of the monastery. There is a la btsas at the top whose

renewal celebration, which is attended by both religious and lay

communities, takes place on the 11th day of the 4th month. In addition, the

members of the sNang zhig family traditionally propitiated the local deity

(yul lha) of Mount gNyan po g-yu rtse, located in southeast of Golok, 5368

meters high, but the custom was interrupted in the 1960s. Recently it was

revived by the present head of the sNang zhig family. There is also a

“sacred mountain” (gnas ri) called dGon lung, situated about 4 km northwest

of the monastery. It was sanctified by sNang zhig Nam mkha’ blo gros. Its

veneration by the local people takes place every Horse Year.

14. Occupation of the local people

Farmers and traders

Sources

(1) Interviews

In autumn 1998 with: rGya ’obs bsTan ’dzin dbang rgyal (b.1928), the

present representative (rgyal tshab) of the sNang zhig master in the

monastery, and the following monks at the monastery: Nam mkha’ tshul

khrims (b.1930), bsTan ’dzin ye shes (b.1931) and Phun tshogs

(b.1950)

(2) Texts

Bon gyi ’dus sde chen po snang zhig rgyal bstan phun tshogs gling
ngam bkra shis g-yung drung gling gi chags rim lo rgyus mdor bsdus
shel dkar phreng ba by dGe bshes bsTan ’dzin phun tshogs and ’Jam
dbyangs brtson ’grus, MS

gZhi bdag gnyan po rbang btsan bse khrab can gyi bsang mchod bstod
bskul (anonymous), MS

gZhi bdag gnyan po g-yu rtse’i bsang mchod bdud rtsi ’khyil ba
(anonymous), MS

sNang dgon dkar chag gsal ba’i me long by Nam mkha’ tshul khrims,
MS

sNang zhig bkra shis g-yung drung gling gi gdan rabs rdzogs ldan
ngag gi rgyal rnga by Bya ’phur Nam mkha’ rgyal mtshan, Mutri Tsedpo
Zhang Bod Research Institute, Dolanji, H.P. India, 1994

“The Monastic Lineage of sNang zhig dgon pa in Amdo rNga ba” by
Donatella Rossi, The Tibet Journal, Vol. xxiii, No.4, pp.58-71, Winter
1998. India

(181) Cog lo Monastery

1. Name

The monastery’s full name is Cog lo rNam rgyal bsam gtan nor bu gling. Cog

lo is the name of a village in which the monastery is located.

2. Location

The monastery is located 34 km southeast of rNga ba Township.

3. History

The monastery was founded by sNang zhig ’Dul ba rgyal mtshan in the

Earth-Rat year of the 2nd Rab byung (1108). Originally it was located at the

confluence of lDing chu and rNga chu rivers, but following the rNga ba

county authority’s decision to build a power station there, the monastery

was moved to the present site and was rebuilt in the 1980s.

’Dul ba rgyal mtshan belonged to the sNang zhig family whose lineage I have

already discussed in connection with sNang zhig Monastery (No.180).

A khams Rin chen dar rgyas and Nam mkha’ shes rab bsam gtan have been

looking after the monastery until now. There is a representative of the

master of sNang zhig (rgyal tshab bla ma) who is appointed by the sNang zhig

family.

The present rgyal tshab bla ma, Tshul khrims rgyal mtshan (b.1919) was

appointed by sNang zhig bsTan pa rab rgyas in the first half of the 20th

century. He was still occupying the position in autumn 1998 when I visited

the monastery.

4. Hierarchical system

dgong bdag (hereditary)

rgyal tshab bla ma

one dbu mdzad (replaced every three years)

two gnyer ba (replaced every year)

one mchod g-yog (replaced every year)

The rgyal tshab bla ma nominates the candidates for the different positions

and submits his choice to the sNang zhig family when he visits the monastery

on the 12th day of the 1st month during the annual gathering of the sMon

lam. The sNang zhig family then decide them and send knots to let them know

who were selected to be for the positions in the next morning.

5. Current number of monks

There are one hundred and nine novices and monks at the monastery.

6. Current education

There is no organized system; the novices are trained by the elder

monks.

7. Educational exchange

Since it is a branch of sNang zhig Monastery, the monks are required to go

to sNang zhig for the three year retreat, ordination and further

traning.

8 / 9. Rituals

1st month: commemoration of mNyam med Shes rab rgyal mtshan from the
4th to the 6th day; the recitation ceremony of the Ma tri for seven days
with ’cham dance on the 13th day; the new incumbents of the positions
mentioned above are appointed on the 14th day; the new dge bskos
enthroned on the 15th day; this is followed by the ritual based on the
’Khor ba stong ’dren for three days and the gYung drung klong gyas on the
12th day

4th month: the ritual based on the rNam rgyal stong mchod from the
13th to the 15th day, followed by the Zhi khro ritual for two days and
the mNyam med bla sgrub ceremony for one day

5th month: the ritual based on the ’Khor ba stong ’dren again from the
14th to the 17th day

6th month: the mNyam med bla sgrub ceremony again and that of sKyabs
mgon (Zla ba rgyal mtshan) on the 15th and 16th days

7th month: the observance of the summer fast (dbyar gnas) for nine
days from the 21st day

9th month: the ritual cycle of sTag la for ten days from the 21st

10th month: commemoration of sNang zhig bsTan pa rab rgyas on the 28th
day

12th month: the ritual based on the gYung drung klong rgyas from the
14th to the 16th day, immediately followed by the ritual of sMan lha from
the 17th to the 19th day

13th month: the ritual cycle of dBal gsas on the 27th and 28th days
followed by the gtor bzlog rite and a ’cham dance on the 29th day, and
another ’cham dance on the 30th day of the same month

11. Income expenses

The monastery has lent 100 000 Yuan to the local people and in return

receives 1400 Yuan interest per year. In addition, the monastery owns nine

female yaks that are kept by the villagers who in return give the monastery

4kg of butter per yak every year (1 kg of butter cost 7 Yuan in 1998). The

monastery also receives offerings from its followers. The monks must provide

their own food.

12. Local community

The local lay community consists of four villages: A ’dus with twenty-five

families, sNa skor with forty-two families, Khyung dga’ with twenty-eight

families and sGom pa with twelve families.

13. Local festivals

The mountain behind the monastery is known as Dung khyung. Its la btsas

called Khyung sras dGe legs bstan sras was constructed with the instructions

given by sNang zhig bsTan pa rab rgyas. The mountain spirit is propitiated

by the monks of the monastery.

There is also a sacred mountain (gnas ri) known as rGya mkhar ’go. It is

located 2 km south of the monastery. The mountain was sanctified by rTogs

ldan rGyal ba dbang ldan and is venerated by both the monks and local lay

people in the 10th month of the Horse Year.

The village A ’dus has five la btsas: Wer sgo, gYa’ khang, gSas mkhar, Brag

skar and gNam lha dkar chen, whose annual renewal ceremony takes place on

the 11th day of the 1st and 4th months. The village sNa skor has six la

btsas: Dung khyung, lHa ri dar ’dzin, gNyan, gYung drung lha rtse, sTag rtse

and A myes brag dkar. The local deities, to whom the la btsas are dedicated,

are propitiated on the same days as those of the A ’dus village. The village

Khyung dga’ has two la btsas: Nag rgas and Zhig gung and sGom pa has only

one la btsas, Di ’gu. The dates of their renewal ceremony are not fixed.

14. Occupation of the local population

Farmers

Sources

(1) Interviews

With the following monks at the monastery in autumn 1998: dGra ’dul

(b.1937), Shes rab (b.1938) and Tshul khrims (b.1958)

(2) Texts

rNga khul rNga ba rdzong gi cog lo dgon gyi lo rgyus mdor bsdus in
rNga ba khul gyi dgon pa’i lo rgyus, Buddhist Association of rNga ba
Prefecture and Religion Bureau of rNga ba Prefecture, pp.71-72

’Bar khams

’Bar khams county belongs to rNga ba Tibetan Autonomous Prefecture, Sichuan

Province. The county town is ’Bar khams which is also the capital of rNga ba

Prefecture. There are 104 villages divided between 15 townships. The county covers

an area of 6346 sq km. The population is 59180. 30379 of whom were Tibetans in

1980.

The Religion Bureau of ’Bar khams county has divided the monasteries of rGyal

rong, including those of ’Bar khams into three categories: those whose monks are

“away from work”, or full-time monks (las bral grwa pa), those whose monks are

“half-away from work”, or part-time monks (las phyed grwa pa), and those whose

monks are “seasonal monks” (dus tshigs kyi grwa pa). The first category refers to

monks who live in the monastery on a permanent basis; the second to those who live

outside the monastery and who go to the monastery only to perform the annual

rituals; the third to those who live in the monastery but who go back to their

homes to help during the ploughing and harvest seasons. The monks belonging to the

second and third categories are generally laymen.

(182) ’Bo la Monastery

1. Name

The monastery’s full name is ’Bo la sTobs ldan glang chen dgon.

2. Location

The monastery is located 2 km north of ’Bar khams.

3. History

According to oral tradition, the monastery’s history goes back more than a

thousand years, but no one knows its details. It seems that it was connected

to a master called ’Bro re bla ma who was born in ’Bo la village. It was

wrecked during the Cultural Revolution and was rebuilt in the late

1980s.

’Bo la was formerly a branch of ’Bar khams gYung drung lha steng. After the

conversion of ’Bar khams Monastery to the dGe lugs pa tradition in the 18th

century ’Bo la Monastery was left without a proprietor.

Tshul khrims bstan ’dzin (b.1928) was chosen among the monks to be the head

of the present monastery.

4. Hierarchical system

dgon bdag

one dbu mdzad

one dge skos

three gnyer pa (one gnyer pa rgan pa, senior and gnyer pa gzhon pa,
junior)

The incumbents of these positions are replaced every two years.

5. Current number of monks

The monastery counted thirty-three novices and monks in autumn 1998.

6. Current education

There is no particular system, the novices are trained by the elder

monks.

8 / 9. Rituals

Annual ritual of offering the sacrificial cake (tshogs) one thousand times

to the protective goddess Srid rgyal drel dmar from the 3rd to the 9th day

of the 5th month and the performance of the ritual cycle of sTag la for

three days in winter time with no fixed dates.

10. Income and expenses

The monastery has no regular Sources of income. It depends on offerings from

the faithful. The monks provide their own food.

12. Local community

The local lay community of the monastery consists of three villages: Dur ma

with twenty families, Zhig bro with twenty families and Hor pa with eighty

families.

13. Local festivals

The mountain behind the monastery has a la btsas dedicated to the local

deity called ’Bo la dPal chen skyong ri and the propitiation festival takes

place on the 13th day of the 6th month.

14. Occupation of the local people

Farmers

Sources

(1) Interviews

In autumn 1998 with: Tshe dbang (b.1937), a monk at the monastery, dBang

ldan (b.1923), a lay sponsor of the monastery

(2) Texts

rNga khul ’bar khams rdzong gi ’bo la dgon pa’i lo rgyus mdor bsdus
in rNga ba khul gyi dgon pa’i lo rgyus, Religion Bureau and the
Buddhist Association of the rNga ba Prefecture, MS., pp.197-198

(183) Kun ’brog Monastery

1. Name

The monastery’s full name is Kun ’brog (pronounced as Kub ro) g-yung drung

dgon.

2. Location

The monastery is located 35 km southeast of ’Bar khams Township, the seat of

county.

3. History

According to oral tradition, the monastery was founded two thousand years

ago, but there are no written records and the details of its history remain

unknown.

4. Hierarchical system

one bla ma

two dge skos

two gnyer pa

The dge bskos and gnyer pa are replaced every two years.

5. Current number of monks

There were twenty-one novices and monks in the monastery in autumn 1998.

6. Current education

The novice monks are trained by the elder monks.

7. Educational exchanges

The monastery is regarded as a branch of sNang zhig Monastery (No.180) in

rNga khog and sends its novices there to study. There were five monks from

sNang zhig Monastery when I visited the monastery in autumn 1998.

8 / 9. Rituals

The observance of the smyung gnas fasting from the 10th to the 15th day of

the 4th month; the ritual based on the mNyam med bla sgrub from the 1st to

the 6th of the 5th month; the ritual cycle of Khro bo from the the 15th to

the 20th day of the 12th month.

10. Books held in the monastery

The monastery does not possess any collection of books. Only a few of the

monks possess their own texts for liturgical purposes.

11. Income and expenses

The monastery depends on donations and has no regular Sources of income. The

monks provide their own food.

12. Local community

The local lay community consists of two villlages: Kur bu with twenty

families and Kor tag with thirty-six families.

14. Occupation of the local people

Farmers

Sources

(1) Interviews

During autumn 1998 with bZang po (b.1934)

(2) Texts

rNga khul ’bar khams rdzong gi kun ’brog g-yung drung dgon pa’i lo
rgyus mdor bsdus, in rNga ba khul gyi dgon pa’i lo rgyus, the Religion
Bureau and Buddhist Association of rNga ba Prefecture, p.202

(184) Ka ca Monastery

The monastery is located 80 km northwest of the ’Bar khams Township, seat of

the county. It is a very small establishment. Its only monk, Pad ma, was

studying at rTogs ldan Monastery (No.178) in rNga khog as Ka ca is regarded as

a branch of rTogs ldan, even though no one knows how and when the connection

was established. When I visited the monastery 1998 there was only one elderly

caretaker in the monastery. So far, no written records are available.

(185) Ka co Monastery

1. Name

Ka co monastery is also known as Ta rdo ko, after the hill on which it is

located.

2. Location

It is located 78 km from ’Bar khams Township, seat of the county.

3. History

There are ruins of a monastery which are said to be very old and probably

those of the original monastery, but no one seems to know who the founder

was and when it was destroyed. The present monastery was founded by Dza rong

Nyi ma bstan ’dzin, a master of Tsha lung Monastery (No.193) located in the

same area but belonging to rMe ba county. The monastery was knocked down

during the Cultural Revolution. It was rebuilt in the 1980s.

4. Hierarchical system

The monastery has a dgon bdag and the gnyer pa acts temporarily as head of

the monastery in the absence of the dgon bdag who is Dza rong Nam mkha’ rin

chen as mentioned above.

There are no other official positions.

5. Current number of monks

There were nine lay practitioners living with their families.

6. Current education

The younger practitioners are trained by the elder ones.

7. Educational exchange

The monastery is a branch of Tsha lung Monastery and Dza rong Nam mkha’ rin

chen regularly visits the monastery to give teachings.

8 / 9. Rituals

The only annual ritual is that of the rNam par rgyal ba’i stong mchod which

is performed for three days in the 5th month.

11. Income and expenses

The monastery has no regular Sources of income and depends on offerings.

12. Local lay community

The local community is the Ka co village with sixty-three families.

13. Local festivals

The mountain behind the monastery is known as Ta rdo ko and it has two la

btsa: gYung drung lha rtse and Tshe ’dzin. The annual propitiation of the

mountain spirit takes place in the 6th month.

14. Occupation of the local people

Farmers

Sources

(1) Interviews

In autumn 1998 with Dar lo (b.1938), a lay practitioner at the

monastery

(186) dGon gsar Monastery

1. Name

The full name of the monastery is sPa tshang dgon gsar nor bu gling. It is

also known as sPa tshang Monastery.

2. Location

The monastery is located about 80 km north of ’Bar mkhams (70 km of

motorable road and a further four hours’ walk uphill).

3. History

The history of the monastery remains unknown. It was demolished during the

Cultural Revolution and was rebuilt in the 1980s. The present head of the

monastery is sPa tshang Tshul khrims bstan pa rab rgyas (b.1970). He studied

at sNang zhig Monastery (No.180) for four years and at the Tibetan Buddhist

College in Beijing for two years.

4. Hierarchichal system

dgon bdag

one dbu mdzad (replaced every five years)

one dge skos (replaced every five years)

one mchod dpon (replaced every three years)

one do dam pa (replaced every three years)

5. Current number of monks

There were twenty-six novices and monks at the monastery in autumn 1998.

6. Current education

There are no organized classes; the younger novices are trained by the elder

monks.

7. Educational exchange

The monastery has been closely connected with sNang zhig Monastery since the

time of the twenty-third master of the sPa tshang lineage. sNang zhig sends

a teacher who is replaced every three or four years, and every three years

dGon sar sends three novices to sNang zhig for training and ordination.

8 / 9. Rituals

4th month: ceremony of the mChod pa stong mtshan from the 8th to the
15th day

6th month: the observance of the summer fast (dbyar gnas) from the 8th
to the 15th day

12th month: the sgrub mchod dgu gtor rite from the 11th to the 14th
day with a ’cham dance on the last day

10. Books held in the monastery

The monastery has one printed copy of the Bonpo Kanjur, one printed copy of

the Khams chen, one printed copy of Shar rdza bKra shis rgyal mtshan’s

collected works and various manuscript copies of ritual texts.

11. Income and exppenses

The monastery has no regular Sources of income and depends on offerings; the

monks provide their own food.

12. Local community

The local lay community consists of two villages: Myo kyo with twenty-five

families and sMad yul with seventy families.

13. Local festivals

The bsang ceremony on a mountain called ’Byo ko g-yung drung lha rtse is

performed by the monastic community on the 16th day of the 6th month.

There are three la btsas: rMa bya, Wer rtse ko and Shu ku. The dates of the

renewal ceremony of these la btsas are not fixed.

14. Occupation of the local people

Farmers

Sources

(1) Interviews

In autumn 1998 with sPa tshang Tshul khrims bstan pa rab rgyas

(b.1970)

(2) Texts

An untitled text about the monastery by sPa tshang Tshul khrims
bstan pa rab rgyas, MS

Chu chen County

Chu chen county is situated in rNga ba Tibetan Autonomous Prefecture, Sichuan

Province. The county seat is Chu chen, 92 km from ’Bar khams, the capital of the

rNga ba Prefecture government. There are 127 villages divided among thirteen

townships townships. The county covers an area of 5,550 sq km. The population is

68,215, of whom 20,496 were Tibetans in 1980.

(187) gYung drung lha steng Monastery

1. Name

gYung drung lha steng (or lha sding)

2. Location

The monastery is located around 33 km south of Chu chen Township, seat of

the Chu chen county.

3. History

According to written sources, the monastery was founded in the Fire-Dog year

of the 1st Rab byung (1046).56 The monastery was at one time one of the two major Bonpo centres of

the eighteen kingdoms of rGyal rong.57 Among their kings, those of lCags la, bTsan lha, Wo gzhi, Se mo

rdzing ’gag, Cog tse, Dam pa, Khro skyabs, gZim g-yag, dGe bshes tsa and Yar

rgan became important sponsors of the monastery. mKhan chen bSod nams rgyal

mtshan and sTag dngos Shes rab g-yung drung conducted the monastery’s

consecration ceremony (rab gnas) after its completion.

According to an inscription, one of the kings took his dge bsnyen vows from

Kun grol grags pa (b.1700) and received the name of Nam mkha’ g-yung drung

ye shes. Later he was ordained a monk by mKhan chen bSod nams rgyal

mtshan.

After rGyal rong’s conquest by the Manchu emperor Qianlong in 1778, the

monastery was converted to the dGe lugs pa tradition by force and was given

the Chinese name of Guang fa si (bsTan ’phel gling). The practice of Bon

religion was forbidden by an edict. As a result, the monastery fell under

the authority of ’Bras spungs Monastery near Lhasa which immediately

appointed an abbot for the monastery. It continued to do so until the 1950s.

Only some of the names of the abbots sent from Lhasa are known to us:

Sangs rgyas ’od zer

Grags pa phun tshogs

Blo bzang ’jam dbyangs

Ngag dbang bstan ’dzin

Blo bzang don ldan

’Jam dbyangs smon lam

Ngag dbang lhun grub

bsTan pa rin chen

Ngag dbang bzang po

Grags pa chos ’phel

Blo bzang chos ’phel

Sangs rgyas bstan ’dzin

’Jam dbyangs yar ’phel

Blo bzang dam chos

’Jam dbyangs sbyin pa

’Jam dbyangs yar ’phel

(The names of Nos. 17-29 are not clear)

bSod nams yon tan,

Blo bzang thub bstan,

mKhyern brtse ngag dbang blo gros

Kun ldan rin chen

Blo bzang shes rab

rGyal ba shes rab

Yon tan nyi ma

A khu ye shes

gYu bo blo gros

rGyal rong dge bshes

dGe ’dun rin chen,

Ngag dbang dpal ldan (1881-1953)

During the Cultural Revolution the moanstery was razed. In the 1980s the

central government generously gave 300,000 Chinese Yuan for the monastery’s

reconstruction.

Bon blon Nam mkha’ bstan ’dzin (b.1932) of rTogs ldan Monastery (No.88) in

rNga khog, oversaw the work with the assistance of Rin chen rgyal, sTag lha

skyabs, Legs bshad rgya mtsho, Ya ma bKra shis and Tshe ring phun tshogs. At

the beginning, because of the monastery’s conversion, there was some

discussion between Bonpo and dGe lugs pa as to which tradition the monastery

should belong, but since the majority of the local population wanted it to

be Bonpo, the local authorities handed it over to the Bonpo community. The

reconstruction was completed in 1989 and Bon blon Nam mkha’ bstan ’dzin

became the khri pa and Rin chen rgyal became the mkhan po of the monastery.

The monastery is supported by rTogs ldan Monastery which sends teachers and

holds regular annual rituals there to revive Bonpo religious activities in

the region after two centuries of dGe lugs pa dominance. Since 1990, the

local people select the khri pa and mkhan po every year from various Bonpo

monasteries in rGyal rong, such as Bla med and Brag dben Monasteries in Chu

chen county, Khyung lung Monastery (No.171) in Rong brag county. In 1990

Legs bshad rgya mtsho of Bla med Monastery (No.190) was selected as the khri

pa and Rin chen rgyal as the mkhan po. In 1991 sKal bzang and Ya ma bKra

shis were respectively khri pa and mkhan po, in 1992 Tshe dbang rgyal mtshan

and sTag lha, in 1993 Rab brtan and Legs bshad, in 1994 O rgyan and bSod

nams, in 1995 Tshul khrims mthar phyin and bSod nams, in 1996 Tshul khrims

dar rgyas and bSod nams, in 1997 Pad ma and gYung drung.

4. Hierarchical system

one khri pa

one mkhan po

one gnyer pa

All the incumbents of the above-listed positions are replaced every

year.

5. Current number of monks

The number of monks is extremely variable since they come from various

monasteries in rGyal rong and stay there for a few months or a few years.

Generally, there are between five and fifteen novices and monks at a time.

6. Educational Exchange

The monastery has close ties with rTogs ldan Monastery as well as with

several monasteries in rGyal rong, especially with those that send monks and

sponsor the monastery.

7. Current education

There is no particular system of education.

8 / 9. Rituals

Since there is no fixed number of monks at the monastery, there are no fixed

annual rituals

10. Books held in the monastery

The monastery only has the usual ritual texts.

11. Income and expenses

The monastery has no regular Sources of income and depends on offerings from

its followers. The monks provide their own food.

12. Local community

The local lay community consists mainly of the population in the A nyin area

among other Bonpo communities in rGyal rong.

14. Occupation of the local people

Farmers

Sources

(1) Interviews

In autumn 1998 with Bon blon Nam mkha’ bstan ’dzin (b.1932), a trulku of

rTogs ldan Monastery

(2) Texts

rNga khul chu chen rdzong gi g-yung drung lha lding dgon pa’i lo
rgyus mdor bsdus in rNga ba khul gyi dgon pa’i lo rgyus, MS,
pp.244-248. Compiled by the Religion Bureau and the Buddhist
Association of rNga ba Prefecture

Samten G. Karmay, “The Decree of the Khro-chen King”, Acta
Orientalia 51, (Copenhagen) 1990: 141-159

Per Kvaerne, Elliot Sperling, Preliminary Study of an Inscription
from Rgyal-rong, Acta Orientalia (Copenhagen) 1993, 54, 113-125

(188) mTsho mtho Monastery

1. Name

The monastery’s full name is mTsho mtho gShen bstan nor bu’i gling. It is

also known as Tsho steng Monastery.

2. Location

The monastery is located 40 km northwest of Chu chen, the seat of the Chu

chen county (there is a distance of 36 km from the county town to Sa ba kyo

township, and another 4 km from there to the monastery).

3. History

The monastery was founded two years before the introduction of the Rab byung

system of datation (1027). It is not certain who the founder was. A list of

the names of its abbots is available:

bsTan pa rgyal mtshan

bSam gtan phun tshogs

Legs pa rgyal mtshan

gYung drung khri zer

dBang rgyal bstan ’dzin

Nor bu dpal dbang

Tshe dbang

Sha trog pa

Nam mkha’ bstan ’dzin

bKra shis rgyal mtshan

bSod nams g-yung drung

bsTan ’dzin nor bu

Nam mkha’ dbang rgyal

gYung drung bstan ’dzin

’Dul rgyal phun tshogs

lHa dbang bstan ’dzin

Nam mkha’ bstan ’dzin

Nam mkha’ dbang ldan

bSod nam bstan ’dzin

Nyi ma dbang rgyal

Nam mkha’ lha sgron

Sangs rgyas bstan ’dzin

bsTan pa’i blo gros

Nyi ma grags pa

gShen rgyal bstan ’dzin, the present abbot

4. Hierarchical system

mkhan po

dge bskos (elected by the monks for three years)

dbu mdzad

mchod dpon

In this monastery, it is the dge bskos who appoints the dbu mdzad, lha gnyer

and mchod dpon, and who determines their terms of office.

5. Current number of monks

There were thirty novices and monks in the monastery in autumn 1998.

6. Current education

There are six different classes devoted to the following sbjects:

Sum rtags snyan gsum (sum cu pa, rtags ’jug and snyan ngag)

Tshad ma

’Dul ba

dBu ma

Phar phyin

mDzod

8 / 9. Rituals

Commemoration of mNyam med Shes rab rgyal mtshan on the 4th and the 5th days

of the 1st month, ritual based on the gYung drung klong rgyas from the 10th

to the 15th of the same month; the observance of the smyung gnas fast on the

14th and the 15th days of the 6th month; the recitation ritual known as Ti

tri su’i sgrub chen on the 14th and the 15th days of the 11th month.

10. Books held in the monastery

The monastery has one printed copy of the Bonpo Kanjur, one printed copy of

Shar rdza bKra shis rgyal mtshan’s collected works.

11. Income and expenses

The monastery has no regular Sources of income and depends on offerings from

the faithful. The monks provide their own food.

12. Local community

The local lay community consists of four communities: A lag sho, Mu khre, Le

dam and Kyab kya bho.

A lag sho community comprises four villages: We bu with nine families, Tho

bo with four families, De thul with sixteen families and mTsho mtho with

twenty families.

Mu khre community comprises five villages: Sa me with seven families, Dan

ceb with twenty-two families, Mu khre with twenty-one families, Mur ye with

six families and Yu ska with four families.

Le dam community comprises three villages: Le dam with twelve families,

rGyal gu with three families and gZhi bzhor with thirty families.

Kyab kya bo community comprises three villages: lDe bzo with twenty-four

families, Kyab kyo bo with fifty families and Le bu with twelve families. In

addition there are ten nomad families connected with the four

communities.

13. Local festivals

The mountain behind the monastery has a la bstas called Mo khrom dedicated

to the spirit of the mountain. Its renewal festival takes place on the 5th

of the 5th month.

There is also a sacred mountain known as Shel ri stag gsum located four

hours’ walk west of the monastery. It is venerated only by the Bonpo

communities on the 5th of the 5th month.

14. Occupation of the local people

Farmers, nomads

Sources

(1) Interviews

With the following monks in autumn 1998: gYung drung bstan ’dzin (b.1923)

and Blo gros kun gsal (b.1933)

(2) Texts

rNga khul chu chen rdzong mtsho steng dgon pa’i lo rgyus mdor bsdus
in rNga ba khul gyi dgon pa’i lo rgyus. Compiled by the Religion
Bureau and Buddhist Association of rNga ba Prefecture, MS, pp.
241-243

rNga khul chu chen rdzong mtsho steng dgon pa’i lo rgyus mdor bsdus
provides dates for the most of the abbots, but does not seem reliable
enough to quote here.

(189) dGra lha khyung dgon Monastery

1. Name

The monastery has several names: ’Brug ri bkra shis khyung dgon, Khyung khu,

Khyung dgon and Brag bon dgon.

2. Location

The monastery is located in 41 km northwest of Chu chen, seat of the Chu

chen county.

3. History

The monastery was founded by gShen rab rgyal in the Earth-Sheep year of the

3rd Rab byung (1199). Following is a list of the monastery’s successive

abbots:

gShen rab rgyal

A thang rtswa zan

Bla ma Ka chen

Nam mkha’ dbang ldan

rTogs ldan bsTan ’dzin phun tshogs

bsTan pa ’brug grags

bsTan pa blo gros

gShen rab dbang rgyal

Shes rab tshul khrims

Tshe dbang ’gyur med

bsTan pa blo gros rgyal mtshan (1910-1958)

Shes rab (1941-1963)

gYung drung tshul khrims

gYung drung ye shes

Bla ma rGyal mtshan

Bla ma bsTan ’dzin

The monastery was demolished during the Cultural Revolution and was rebuilt

in the 1980s. The present master of the monastery is Rab brtan. He was

chosen among the monks of the monastery.

4. Hierarchical system

one bla ma

one dbu mdzad (replaced every three years)

one dge skos (replaced every three years)

two gnyer ba (replaced every two years)

two lha gnyer (replaced every month)

5. Cuirrent number of monks

There were twenty-eight novices and monks at the monastery in autumn

1998.

6. Current education

There are no organized classes. The novices are taught by one of the learned

monks.

8 / 9. Rituals

Commemoration of mNyam med Shes rab rgyal mtshan from the 4th to the 6th day

of the 1st month; the ritual cycle of Ma rgyud from the 8th to the 10th day

of the 4th month; the observance of the smyung gnas fasting from the 11th to

the 14th day of the 10th month.

10. Books held in the monastery

The monastery has one printed copy of the Kanjur and various ritual texts in

manuscript.

11. Income and expenses

The monastery has no regular Sources of income and depends on offerings from

the faithful. The monks provide their own food.

12. Local community

The local lay community consists of three communities: Mal nib community has

8 villages: bZhi mdo with thirteen families, rGye le with eight families, Ka

yam kro with eight families, Yi ban kyo with six families, A go with four

families, Li phru with fourteen families, Tang khu with six families, Ru rdo

with six families.

Le ltam pe community has five villages: Ka lo with seven families, rMa mdo

with twenty families, Nga kyab with twelve families, Pa le with twenty

families and sPo to with five families.

rGya yag community has five villages: Yi rdib with eighteen families, Pi kye

with eleven families, Sa yo with fifteen families, Mo lo kyo with thirteen

families and Mi len teb with fifteen families.

13. Local festivals

Dze mu At the top of the mountain behind the monastery there is la btsas

dedicated to the local deity called Dze mu who is propitiated by the monks

on the 5th of the 5th month, and another la btsas for the local deity rDza

nag located near the monastery to the east, also propitiated on the 5th of

the 5th month.

There is also a sacred mountain (gnas ri) called dGra lha khyung rtse 5 km

north of the monastery. This was sanctified by

Grub thob gShen rab rgyal and is venerated by the whole local population on

the 4th day of the 5th month.

14. Occupation of the local population

Farmers

Sources

(1) Interviews

With following monks at the monastery in autumn 1998: Rab brtan (b.1933),

Zhi tho pur (b.1931), Drung drung (b.1931)

(2) Texts

rNga khul chu chen rdzong gi khyung dgon gyi lo rgyus mdor bsdus.
Compiled by the Religion Bureau and the Buddhist Association of rNga
ba Prefecture, MS, pp.239-240

(190) Bla med Monastery

1. Name

The monastery’s full name is Bla med yid bzhin nor bu’i gling.

2. Location

The monastery is located 110 km west of Chu chen, seat of the Chu chen

county.

3. History

According to Yon tan rgya mtsho (dGon pa’i lo rgyus mdor bsdus, MS) the

monastery was founded Rig pa rang shar at the age of thirty-seven and died

at the age of ninety-five.58

Following is a list of the monastery’s masters:

rDza bo Rig pa rang shar

gSal ba ’od chen

gSal ba ’od chung

Dran pa bdud ’dul

bShes yes dbon po

rNam dag rgyal mtshan

gTsug phud ’od zer

gYung drung rgyal mtshan

Khro bo rgyal

Kun bzang rgyal mtshan

Tshul khrims

Thub pa

rNam dag ’od zer

Ngag dbang rgya mtsho

bSod nams nyi ma

Theg pa rgyal mtshan

Phun tshogs rnam rgyal

Blo gros thub bstan

Shes pa

Rin chen lhun grub

bsTan ’dzin grags pa

Shes rab nyi ma

Shes rab dbang ldan

Zla ba rgyal mtshan

Phun tshogs dbang rgyal

bSod nams blo gros

bsTan ’dzin tshul khrims

gYung drung phun tshogs

Kun bzang lhun grub

Shes rab kun gsal

sKal bzang nor bu

sByin pa

gYung drung rnam dag

gYung drung mthu rtsal

Tshul khrism ’od zer

Tshe dbang rgyal mtshan59

4. Hierarchical system

one dbu mdzad (replaced every three years)

one dge skos (replaced every three years)

one gnyer ba (replaced every year)

one mchod dpon (replaced every year)

5. Current number of monks

There were forty-five novices and monks at the monastery in autumn 1998.

6. Current education

There are no organized classes; the novices are trained by the elder

monks.

7. Educational exchange

The novices are sent to the monasteries of sNang zhig (No.180) and rTogs

ldan (No.178) for their ordination and further training.

8 / 9. Rituals

Commemoration of mNyam med Shes rab rgyal mtshan on the 5th day and the

ritual based on the gYung drung klong rgyas from the 15th to the 18th day of

the 1st month; the rituals performed in summer known as dbyar sgrub from the

1st day of the 6th month and those performed in winter dgun sgrub starting

in the 11th month.

10. Books held in the monastery

One printed copy of Kanjur published by Nam mkha’ bstan ’dzin and one

printed copy of Katen published by bsTan pa’i nyi ma.

11. Income and expenses

The monastery owns thirty ’bri (female yak) which are kept by the local

people for the monastery with the shi med contract. Otherwise the monastery

depends on offerings from the faithful and has no regular Sources of

income.

13. Local festivals

There is a sacred mountain (gnas ri) called Ma rgyud gsang mchog, west of

the monastery. It is surrounded by four mountains at the four directions:

gYung drung gtams rdzong to the east, ’Khor lo brtsegs rdzong to the north,

Pad ma spungs rdzong to the west and Rin chen ’bar rdzong to the south.

There is a la btsas on top of each mountain which are dedicated to the

spirits of the mountains.

The main sacred mountain was sanctified by gTer ston Tshe dbang ’gyur med

who is said to have retrieved many gter ma scriptures from it. There is a

hermitage facing the principal mountain. The propitiation ceremony of the

mountain by the local people takes place on the 22nd day of the 5th

month.

14. Economic occupation of the local population

Farmers

Sources

(1) Interviews

In autumn of 1998 with Yon tan rgya mtsho and Ya ma bKra shis

(b.1934)

(2) Texts

dGon pa’i lo rgyus mdor bsdus by Yon tan rgya mtsho, MS

rNga khul chu chen rdzong gi bla med dgon pa’i lo rgyus mdor bsdus
in rNga ba khul gyi dgon pa’i lo rgyus, the Religion Bureau and the
Buddhist Association of rNga pa Prefecture, MS, pp.236-238

(191) bZod sgom Monastery

1. Name

The monastery’s full name is bZod sgom bKra shis rnam rgyal gling.

2. Location

The monastery is located 74 km northwest of Chu chen, the seat of the

county.

3. History

The monastery was founded by Pa go Shes rab rgyal mtshan (992-1043) in the

Earth-Dragon year of the 1st Rab byung (1028). Following is a list of his

successors:

Pa go Shes rab rgyal mtshan

Pa go bSod nams blo gros (1030-1095)

Pa go Phun tshogs dbang rgyal (1092-1141)

Kun bzang rgyal mtshan (1136-1199)

bSod nams rgyal mtshan (1202-1275)

Rin chen rgyal mtshan (1266-1339)

gYung drung bstan ’dzin (1336-1408)

gYung drung gtsug phud (1398-1448)

sKal bzang g-yung drung (1444-1498)

Nyi ma bstan ’dzin (1466-1552)

Phun tshogs rnam rgyal (1550-1612)

sKal bzang blo gros (1609-1689)

gYung drung dbang ldan (1687-1771)

bsTan pa dar rgyas (1768-1836)

Shes rab bstan ’dzin (1916-1963)

After the time of Kun bzang rgyal mtshan, the fourth master in the line, the

monastery was looked after by the masters of dGra lha Khyung dgon Monastery

(No.189). Thus from that time onwards the monastery became a branch of dGra

lha khyung dgon. The monastery was rebuilt in the nineteen-eighties.

4. Hierarchical system

two dbu mdzad (with indefinite terms of office)

one dge skos (replaced every two years)

three gnyer ba (replaced every two years)

one mchod dpon (replaced each year)

5. Current number of monks

There were thirty-six and novices monks at the monastery in autumn 1998.

6. Current education

There are no organized classes. The young novices are trained by the elder

monks.

7. Educational exchange

Since it is a branch of dGra lha khyung dgon, the two monasteries maintain

close ties. They send their novices to the monasteries of sNang zhig

(No.180) and rTogs ldan (No.178) in rNga khog for ordination and further

training.

8 / 9. Rituals

The ritual cycle of dBal gsas from the 12th to the 19th day with a ’cham

dance from the 18th to the 20th day of the 1st month; the ritual cycle of

Phur pa from the 15th to 19th day of the 4th month.

10. Books held in the monastery

The monastery possesses one printed copy of Bonpo Kanjur and one printed

copy of Katen, one printed copy of Dri med gzi brjid and a few other

texts.

11. Income and expenses

The monastery has no regular Sources of income and depends on donations from

its followers. The monks provide their own food.

12. Local community

The local lay community consists of four villages: sByer chu with

thirty-eight families, rDi mi with twelve families, mGar rdo with sixteen

families and ’Gram with three families.

13. Local festivals

There is a sacred mountain (gnas ri) which was originally a Bonpo site and

which was believed to be an abode of gShen lha ’od dkar. However, since most

of the region’s population were converted to Buddhism, the Buddhists began

to regard it as the abode of Thugs rje chen po or sPyan ras gzigs. The

Bonpo, however, still circumambulate the mountain.

14. Occupation of the local people

Farmers

Sources

(1) Interviews

In autumn 1998 with sTag la skyabs (b.1935), Shes rab tshul khrims

(b.1930), Bla ma skyabs (b.1943), all three monks at the monastery, and

with Nor bu thar (b.1942) and rGyal ba (b.1947), both laymen

(2) Texts

an anonymous untitled history of the monastery, MS

rNga khul chu chen rdzong gi bzod sgom dgon pa’i lo rgyus mdor bsdu
in rNga khul gyi dgon pa’i lo rgyus, The Religion Bureau and the
Buddhist Association of rNga pa Prefecture, MS, pp.220-224

rMe ba county

rMe ba (Hong Yuan in Chinese) county is located in rNga ba Tibetan Autonomous

Prefecture, Sichuan Province. There are 39 villages divided bewteen 12 Townships

and 6 state farms in the county. The area is 8,478 sq km. The population is 26,060

(17,701 of whom were Tibetans in 1980). The county seat is Khyung mchu, 190 km

from ’Bar khams, the capital of rNga ba Prefecture.

(192) Mag gsar Temple

1. Name

The temple (gsas khang) has three names: Mag gsar khyung po g-yung drung

gling, Mag gsar khyung po dar rgyas gling and gSang sngags smin grol theg

chen gling.

2. Location

The temple is located in 3 km northwest of sKyang mchu, the seat of rMe ba

county.

3. History

The nomads of Mag gsar, a village in Chu khog town of Reb gong county, rMa

lho Prefecture, migrated to the present site of rMe ba only decades ago. The

nomadic community was an important sponsor of the temple in Mag gsar village

in Reb gong until the last decade of the 20th century.

In 1993 ’Jam dpal rdo rje (b.1950) founded Mag gsar Khyung po g-yung drung

gling as a branch of the temple in Reb gong mentioned above. Since Mar gsar

village in Reb gong traditionally paid hommage to Gong thang, a lama of Bla

brang Monastery, the temple’s official proprietor (dgon bdag) is still Gong

thang, although ’Jam dpal rdo rje is the founder of the temple.

4.Hierarchical sytem

dgon bdag, head of the temple

dbu mdzad (replaced every three years)

one dge skos (replaced each year)

two gnyer pa (with no predetermined term of office)

5. Current number of residents

There are one hundred and forty-five tantric practitioners (sngags pa) at

the temple fifty of whom form the main group for the temple’s annual

rituals.

6. Current education

The system is similar to that of the gsas khang in Reb gong (cf.

Nos.101-115). All the practitioners are laymen and only go to the temple to

perform the annual rituals. The younger practitioners are trained by the

elder ones.

7. Educational exchange

The temple is closely connected with four Bonpo reincarnations: Tshul chen

and Bon blon Nam mkha’ bstan ’dzin of rTogs ldan Monastery (No.178) in rNga

khog, Bon brgya dGe legs lhun grub rgya mtsho of Bon brgya Monastery

(No.100) in Reb gong and sMon rgyal lha sras of dBal khyung Monastery

(No.155) in Nyag rong.

8 / 9. Rituals

1st month: prayer for the deads based on the sKye sgo gcod pa from the
7th to the 13th day

5th month: the ritual cycle of sNang srid zhu chen from the 10th to
the 14th day

9th month: the Zhi khro cycle from the 1st to the 5th day

7th month: the ritual cycle based on the Tshe dbang bod yul ma on the
10th day

10th month: the ritual cycle of dBal gsas from the 22nd to the 25th
day (the local name for the ritual lNga mchod suggests Buddhist
influence)

12th month: the dgu gtor rite from the 22nd to the 29th day

There is a special ritual for the village which is performed by both Bonpo

and rNying ma pa tantrics together in the gsas khang during the 5th month

for several days, which includes the ritual cycle of sPyi ’dul performed by

the Bonpos and rituals of Ma mo and mGon po performed by the rNying ma

pa.

10. Books heeld in the temple

The gsas khang has three printed copies of the Bonpo Kanjur and one printed

copy of Katen, the edition of bsTan pa’i nyi ma.

12. Income and expenses

The temple has no regular Sources of income and depends on offerings from

its followers.

13. Local festivals

There are four la btsas dedicated to the local deities: A skya, Seskong, gYu

skod and dMag dpon. The the deities’ propitiation takes place on the 15th

day of the 7th month and is attended by the local lay communities.

14. Occupation of the local people

They are nomads.

Sources

(1) Interviews

In autumn 1998 with ’Jam dpal rdo rje (b.1950)

(2) Texts

Mag gsar khyung po g-yung drung gling ngam theg chen gling gi rnam
thar by ’Jam dpal rdo rje, MS, composed in 1999

rNga ba khul gyi hung yon rdzong gi dmag gsar bon dgon gyi lo rgyus
mdor bsdus, NKhGL, pp.12-13

(193) Tsha lung Monastery

1. Name

The monastery’s full name is Tsha lung rNam rgyal bsam gtan ling, or sTag

lung rnam rgyal bsam gtan ling. It is also known as Tsha lung sTag

tshang.

2. Location

The monastery is located 90 km southwest of Khyung mchu, seat of the rMe ba

county.

3. History

The monastery was founded by Bya chen Nyi ma ’dzin in the Fire-Horse year of

the 3rd Rab byung (1186). He was a son of Do ’phags chen po, the founder of

sNang zhig Monastery (No.180) in rNga khog.

Following is a list of Bya chen Nyi ma ’dzin’s descendants and successors :

Bya chen Nyi ma ’dzin

dBang phyug rin chen

sMin grol rgyal mtshan

bSlab gsum tshul khrims

mKhas btsun kun bzang

rNam grol rin chen

Drung mu bstan ’dzin

mKhas mchog lhun grub

baTan ’dzin ’od zer

rGyal ba bsam gtan

mKhyen brtse bstan pa

rNam grol rin chen

gYung drung bstan dbang

bsTan ’dzin dar rgyas

Dza rong Nyi ma bstan ’dzin

gYung drung tshul khrims

Grags pa bzang po

rGyal ba

Rin chen lhun grub

Tshul khrims rgyal mtshan

Nam mkha’ tshul khrims

Dza rong Nam mkha’ rin chen

The 22nd in the line is the present master of the monastery. He was

seriously ill when I visited the monastery in autumn 1998, and I was told

that he was training sKal bzang shes rab (b.1982), his son, to be his

successor. The monastery was razed during the Cultural Revolution and was

rebuilt in the 1980s.

4. Hierarchical system

dgon bdag, hereditary

one dbu mdzad

one rgan pa

one dge skos

one mchod g-yog

The incumbents, with the exception of the dgon bdag, are replaced every

three years.

5. Current number of monks

There were thirty-five novices and monks at the monastery in 1998.

6. Current education

There are no organized classes. The young novices are trained by the elder

monks.

7. Educational exchange

For the above-mentioned historical reasons, the monastery is connected with

sNang zhig (No.180) and is still responsible for Tsha lung, and the monks go

there for further training and ordination.

8 / 9. Rituals

Ma rgyud from the 4th to the 7th day, followed by smon lam from the 8th to

the 15th day of the 1st month (with Byams pa gling skor festival on the 15th

day); rNam rgyal stong mchod from the 4th to 9th day of the 4th month; the

summer fast (dbyar gnas) from the 14th to the 21st day of the 6th month;

Atonement ritual for the religious protectors (srung ma’i tshogs ’don) is

from the 1st to the 6th day of the 9th month.

11. Income and expenses

The monastery has no regular Sources of income and depends on offerings from

the faithful. The monks provide their own food.

12. Local community

The local lay community consists of four villages: Ba kha so ma of Chu kha

ru community with twelve families, Ba kha rnying ba of Chu kha ru community

with eleven families, Brag ris ma village with fourteen families and Shing

bzo ba kha village with sixteen families.

13. Local festivals

The mountain behind the monastery is called bTsan mkhar and is associated

with a local deity called bTsan A bse. He is propitiated by both monks and

lay followers on the 2nd day of the 1st month.

There is a sacred mountain known as Tsha ri gYung drung dgra ’dul 8 km west

of the monastery that was sanctified by rTogs ldan bSod nams phun tshogs, a

master of rTogs ldan Monastery (No.178) in rNga khog. It is propitiated by

both monks and lay followers on the 15th day of the 6th month.

14. Occupation of the local population

Farmers

Sources

(1) Interviews

With the following monks at the monastery in autumn 1998: Dza rong Nam

mkha’ rin chen (b.1938), Tshul khrims ye shes (b.1930), Dza rong sKal

bzang shes rab (b.1982)

(2) Texts

sTag lung rnam rgyal bsam gtan gling gi bstan ’byung bkra shis bde legs

kun ’byung by Nam mkha’ tshul khrims, MS

rNga ba khul hung yon rdzong gi tsha lung dgon pa’i lo rgyus mdor bsdus

in NKhGL, pp.7-8

mDzod dge county

mDzod dge county belongs to rNga ba Tibetan Autonomous Prefecture in Sichuan

Province. The county seat is located at sTag tsha dgon. The county comprises 16

districts xiang with 86 villages. The county covers an area of 10 203 sq km.

The population is 50 459, 41444 of whom were Tibetans in 1980. There are six

Bonpo monasteries in the county.

(194) A skyid sKyang tshang Monastery

1. Name

The monastery’s full name is A skyid skyang tshang gYung drung bstan rgyas

gling.

2. Location

The monastery is located 41 km northeast of the county town, the seat of

mDzod dge county. There is a motorable road leading to the monastery.

3. History

Dri med ’od zer believes (DzNGL pp.112-114) that the first master of the

monastery was sKyang ’phags, one of the Three Saints of Amdo (’phags pa rnam

gsum), who lived in the 2nd Rab byung (1087-1146). He first founded a

hermitage known as Bon po’i bde khug.

sKyang ’phags had two sons, Thog rgod and Thogs med. Practitioners began to

gather together at the hermitage. Following is a list of the masters who

preached at the hermitage:

sKyang ’phags

Thog rgod and Thogs med

rGyal mtshan dpal bzang. This master reorganized the hermitage.

bSod nams bstan ’dzin. This master built a temple below the hermitage
and living quarters around it.

Khri gtsug bstan ’dzin

Mi ’gyur gtsug phud

bsTan ’dzin dbang rgyal

Rin chen ’od zer

rGyal ba bstan ’dzin

Khri rgyal grags bzang. During the time of this master, tantric
practitioners lived in the hermitage, also a few monks.

sKyang bla bsTan ’dzin phun tshogs. This master with the help of Gling
zhig rGyal ba blo gros extended the hermitage into a small monastery by
building an assembly hall (’du khang) in the 7th Rab byung (1387-1446).

gYung drung bstan ’dzin

bSod nams rgyal mtshan

sKyang bla dBang ldan grags pa. This master enlarged the monastery
after it merged with the monasteries of Dar rgyal lha rtse and Phag rgod
(DzNGL p.113). He renamed the monastery A skyid gYung drung bstan rgyas
gling. He insisted on the strict observance of monastic discipline.

bsTan pa ’od zer

Rin chen lhun grub

gYung drung ye shes ’od gsal alias Byang chub rin chen, a renowned
physician, popularly known as A byang tshang

Nam mkha’ lhun grub. During the time of this master the monastery was
burned down.

Nam mkha’ bstan ’dzin and sKyang dbon Rin chen rgyal mtshan. The
second rebuilt the monastery and also elaborated the rules of the
monastery. He established the ritual of offering known as Klong rgyas
mchod pa with the ’cham dance according to the tradition of Sangs rgyas
gling pa during the 1st month.

bsTan pa grags dbang and Nam mkha’ mi ’gyur gtsug rgyan

gTsug gshen rgyal ba. According to Dri med ’od zer, he recognized the
famous writer sKyang sprul Nam mkha’ rgyal mtshan as the reincarnation of
Nam mkha’ bstan ’dzin. gTsug gshen rgyal ba was contemporary with rGyal
ba g-yung drung phun tshogs alias A tshogs tshang who was a famous
master. He was born in sTag ra village in The bo and was regarded as the
emanation of sKyang ’phags and took up residence in sKyang tshang
Monastery. Before he came to the monastery he is said to have studied at
’Bras spungs where he obtained the rab ’byams pa degree. He was also
invited by the kings of Lung dgu, Khro skyabs in rGyal rong, and the
monastery has preserved some of the valuable gifts he received from
them.

sKyang tshang rGya nag sprul sku sKal bzang mkhas grub alias A mkhas
tshang who greatly supported the monasteries rTsa ring (No.98) and bSam
’grub (No.197).

Nyi ma bstan ’dzin. Because he died very young, he is called sPrul
chung.

gYung drung rgyal mtshan alias Nam mkha’ dbang phyug, also known as
rGya nag sprul sku rNal ’byor ba

Nam mkha’ rin chen alias bsTan ’dzin rin chen rnam rgyal (b.1880) was
born in Khang sar village of A skyid in mDzod dge. He was a very learned
master and wrote a number of works.

sKal bzang sangs rgyas bstan ’dzin (1905-1961) was born in ’Jam pa
village of Thang smad community in the A skyid area of mDzod dge.

Dri med ’od zer (b.1935) is the present head of the monastery. He was
born in Pe chung village in sTeng ka, The bo. He is a great Bonpo scholar
and is also renowned in the area as a physician in Tibetan medicine. In
addition to running the monastery, he works at mDzod dge Tibetan Medicine
Hospital and has received several official titles for his social service.

The monastery was reconstructed in the 1980s.

4. Hierarchical system

one bla ma

one dbu mdzad

one dge skos

one dngul bdag

one rtsis pa

5. Current number of monks

There are twenty-six novices and monks at the monastery.

6. Current education

There are no organized classes. The young novices are trained by the elder

monks. The monastery often organizes public teachings.

7. Educational exchange

The monastery maintains close ties with Chags ri (No.94), rTsa ring and bSam

’grub monasteries in The bo county, and with Nyos zhing (No.195) and dGu

skyang (No.196) monasteries in mDzod dge county, but their educational

exchanges are not regular.

8 / 9. Rituals

1st month: commemoration of mNyam med Shes rab rgyal mtshan on the 5th
day; the ritual based on the Klong rgyas from the 6th to the 15th day
with a ’cham dance on the 15th day

2nd month: the cycle of the Yi dam kun ’dus from the 13th to the 22nd
day

3rd-4th months: the ritual cycle of Phur pa from the 21st day of the
to the 1st day of the 4th month; the recitation of Ma tri and Du tri su
alternately, starting on the 18th day of the 4th month

5th month: commemoration of sKyang ’phags from the 21st to the 22nd
day

6th month: the observance of the summer fast (dbyar gnas) from the 9th
to the 15th and the renewal ceremony of the la btsas on the following day

7th month: general religious service (zhabs brtan) from the 13th to
the 15th day

8th month: the observance of the bsnyen gnas abstinence and the smyung
gnas fasting from the 14th to the 15th day

9th month: whitewashing ceremony (dkar rtsi) of the assembly hall’s
inner walls on the 21st and 22nd day

10th month: the ritual based on the Klong rgyas on the 14th and 15th
days

10. Books held in the monastery

The monastery has three printed copies of Kanjur, two printed copies of

Katen, printed copies of the collected works of mNyam med Shes rab rgyal

mtshan and Shar rdza bKra shis rgyal mtshan, and more than two hundred texts

in print and manuscript, including a few Buddhist texts, dealing with rDzogs

chen, ritual and literature.

11. Income and expenses

The monastery has no regular Sources of income and depends on offerings from

the faithful.

12. Local community

The local lay community consists of nine villages:

sTag gi gad mgo with ten families, A skyid stod with twenty-nine families, A

skyid grog with nine families, mDzo mgo thong rab with fifty-eight families

in two areas, sKyang ston with six families in mDzo mgo, sKyang skor with

thirteen families, sDe ba with thirty-four families, Thong rab sa la with

twelve families and Pan yon with four families.

13. Local festivals

There are four la btsas located at the top, middle and foot of the mountain

behind the monastery: the la btsas called Nor bu, below the banner at the

summit, sKyang tshang la btsas half-way up the mountain, and finally the new

la btsas (la btsas gsar pa) and Grwa tshang la btsas at the foot of the

mountain. The renewal ceremony of the four la btsas traditionally took place

on the 15th day of the 6th month, but now the ceremony of sKyang tshang la

btsas is carried out on the 1st day of the 1st month.

14. Occupation of the local people

Farming and trade

Sources

(1) Interviews

In autumn 1998 with Dri med ’od zer (b.1935), the most learned Bonpo

scholar in the area

(2) Texts

sTod skyang zhes su grags pa a skyid skyang tshang dgon bkra shis
g-yung drung dar rgyas gling gi byung ba cung zad brjod pa shel dkar
me long by Dri med ’od zer in mDzod dge’i bod brgyud nang bstan dgon
sde so so’i lo rgyus mdor bsdus, published by Srid gros mDzod dge
rdzong u yon lhan khang rig gnas lo rgyus dpyad yig khang, September,
1999, pp.111-217

(195) Nyos zhing Monastery

1. Name

The monastery’s full name is The brag Nyos zhing or The chu’i brag dkar bya

rgod dgon smin grol nor bu’i gling. It is also known as Nyi shar, because it

is located near a rock called Nyi shar brag. The most sacred mountain in the

area, Brag dkar bya sgod, is located immediately behind the monastery and

thus the monastery is also known as Brag dkar bya sgod.

2. Location

The monastery is located at the foot of Mount Brag dkar bya rgod, about 131

km north of sTag tsha, the seat of mDzod dge county.

3. History

The bo township of mDzod dge county is geographically and traditionally part

of The bo county in present day Kan lho Prefecture, Kansu Province. In the

13th Rab yung (1747-1806), at the time of gZa’ ru Khro rgyal, the chief of

the gZa’ ru tribe, there was a village called Bon sde stod ma near gTso

tshang Monastery (No.91), whose religious gathering place was a temple of A

skyid sKyang tshang Monastery (No.194) in Ma ru village of gZa’ ru tribe

where a few monks lived, known as Bon sde stod ma. But as the religious

practitioners did not live according to monastic vows, it was decided that

the monastery should be moved to a more isolated spot. Thus A tshogs tshang

of A skyid sKyang tshang Monastery bought the present site of the monastery

in exchange for a white cow and other goods. The new monastery was named

Nyos zhing, literally “field that was bought”. After the monastery was

completed, the monasteries of sKyang tshang, gTso tshang and the local lay

community decided that since it was A tshogs tshang who built the monastery,

it would remain a branch of sKyang tshang Monastery, but that since it was

located nearer gTso tshang, the latter would take charge of the monastery

and the chief of the local gZa’ ru tribe would be the monastery’s patron.

The agreement was committed to writing and signed by all parties. Thus rGyal

ba g-yung drung phun tshogs of sKyang tshang and gYung drung bstan ’dzin of

gTso tshang are counted as the first of its patriarchs.

rGyal ba g-yung drung phun tshogs and gYung drung bstan ’dzin

gTso bla bSod nams phun tshogs alias A bsod tshang

gTso bla bDe chen dbang ’dus

gTso bla bSod nams dbang grags

gTso dbon bsTan ’dzin dbang rgyal alias A khu bsTan rgyal tshang, also
known as gTso dbon rgan

gTso dbon Zla ba rgyal mtshan, a nephew of the 5th

gTso dGra ’dul mgon po (1932-1971) was recognized as the rebirth of A
khu bsTan rgyal tshang by gTso dbon Zla ba rgyal mtshan. He was the first
reincarnation of the monastery. The monastery was rebuilt in the 1980s.
The master appoints a bla ma to take care of the monastery in his
absence. The present head of Nyos zhing Monastery is Shes rab dbang
rgyal. He is still also the head of gTso tshang Monastery.

4. Hierarchical system

one mkhan po

one dbu mdzad (who also acts as dge bskos, replaced every three
years)

three spyi ba (reappointed every three years)

5. Current number of monks

There are twenty-nine novices and monks at the monastery.

6. Current education

There no organized classes. The novices are trained by the older monks.

7. Educational exchange

Since Nyos zhing was a branch of A skyid sKyang tshang Monastery, both

monasteries maintain close ties. The monk students go to sKyang tshang for

further training and to take their ordination.

8 / 9. Rituals

Commemoration mNyam med chen po on the 4th and 5th days and the recitation

of the prayer (smon lam) from the 13th to the 15th day of the 1st month; the

ritual based on the Klong rgyas sgub pa and the ritual cycle of Phur pa from

the 11th to the 22nd day of the 4th month; ritual based on the rTsa gsum on

the 21st and 22nd days of the 5th month.

10. Books held in the monastery

The monastery has one printed copy of Kanjur, one printed copy of Katen and

various other texts, including several works of Shar rdza bKra shis rgyal

mtshan.

12. Local community

The local lay community consists of seventeen villages in the vicinity of

the monastery: Bum pa with seven families, Tshal ru with nine families, Sog

po with five families, Shel gnag with fourteen families, rGu rab with eleven

families, Gral ring with thirteen families, Ther re with twelve families, E

’dzin with six families, ’Khor tshang with fifteen families, A ’grub with

seven families, gSer with seven families, Ra tshang with three families,

gNas yag with five families, gZa’ tshang with four families, Gral mngon with

six families, rDang du’u with three families and Nub ru with three

families.

13. Local festivals

The la btsas on the mountain behind the monastery is dedicated to the local

deity and its renewal ceremony is carried out by the monks on the 11th of

the 4th month.

The la btsas of De’u skyes is renewed by the lay people on the 4th day of

the 5th month and the la btsas of sTag chen on the 15th of the 5th month.

The date for the renewal ceremy of Nor bu rdzong la btsas is not fixed.

The most popular sacred mountain in the area is Mount Brag dkar bya sgod. In

Bonpo tradition, it is associated with the Zhi khro cycle. The mountain,

which is located immediately behind the monastery, was sanctified by sKyang

’phags Nyi ma ’od zer at the beginning of the 2nd Rab byung (1087-1146).

Buddhists also regard the mountain as sacred and associate it with bDe

mchog. The mountain is venerated by both Bonpo and Buddhist communities.

14. Occupation of the local people

Farming

Sources

(1) Interviews

In autumn 1998 with sKal bzang bstan pa (b.1971), a monk at the

monastery

(2) Texts

The chu’i brag dkar bya rgod dgon smin grol nor bu’i gling gi byung
ba mdor bsdus (The brag nyos zhing dgon in the catalogue) by Dri med
’od zer in mDzod dge’i bod brgyud nang bstan dgon sde so so’i lo rgyus
mdor bsdus, published by Srid gros mDzod dge rdzong u yon lhan khang
rig gnas lo rgyus dpyad yig khang, September, 1999, pp.251-291

an untitled account of the monastery’s lha sde (local lay
community) by the administrative committee of Nyos zhing Monastery,
MS

mDzod dge rdzong gi sa cha’i ming btus by mDzod dge rdzong sa ming
’go khrid tshan chung, 1986, p.1

A liturgical text concerned with bla ma, yi dam and mkha’ ’gro,
composed by sKyang sprul Nam mkha’ rgyal mtshan

(196) sGur skyang Monastery

1. Name

sGur skyang is the abbreviation of sGur ba sKyang tshang; the monastery’s

full name is sGur ba sKyang tshang dgon rnam rgyal kun grags gling. sGur ba

is the name of the valley where the monastery is located. It is also spelt

dGu ba, because the monastery faces a range of nine mountains collectively

known as Go tshang spun dgu, the “nine brothers of Go tshang mountain”

(which is also the name of nine local tribes).

2. Location

The monastery is located 61 km east of county town of mDzod dge.

3. History

A few years before the introduction of the Rab byung chronology that begins

with the year 1027, a Bonpo called sKyang rtse Nyi ma grags pa opened a

hermitage near Sa ral village, west of rTsub ma’i la dmar on the flank of

Mount Go tshang in mDzod dge. Later, in the 1st Rab byung (1027-1086), his

son ’Bum skyabs, who was also called sKyang rtse tshang, built a temple at

the hermitage which attracted an increasing number of practitioners.

A brother of ’Bum skyabs known as sKyang rtse ’Phags pa skyabs was regarded

as a great saint. He is often called simply sKyang ’phags (DzNGL p.52). He

was one of the Three Bonpo Saints of Amdo and founded Thang zhing gYung

drung gling Monastery above Thang zhing village in the 2nd Rab byung

(1087-1146). This monastery was also known as Nyin ka Monastery.

bSod nams ’bum, the chief of sGur ba valley, built a residence for sKyang

’phags and his family, to ensure his family’s descent and gave him seven

families to serve him. For this reason, sKyang ’phags is regarded as the

first master of all the monasteries belonging to the sKyang tshang lineage.

In order to establish a real monastery, sKyang ’phags chose a site known as

Gling ’og, but it was not built in his lifetime.

Following is a list of the masters in the sKyang ’phags lineage:

sKyang ’phags

Thog rgod nam mkha’ rgyal mtshan, one of three sons of sKyang ’phags,
moved the temple of Sa ral to Gling ’og and renamed it rNam rgyal lha
khang. The new complex became known as rNam rgyal kun grags gling or more
commonly as dGu ba sKyang tshang Monastery. He remained there as head of
the monastery, while Thogs med, his brother, married to continue the
hereditary succession.

Grags pa dbang rgyal (b.1148), founder of bSam ’grub Monastery
(No.197)

gYung drung thos grol, moved rNam rgyal lha khang of Nyin ka and the
temple of Ra sngon ’bri sde from sTag ra to Gling ’og

bSod nams bzang po alias rGyal ba rgya mtsho, founder a monastery in
Shar khog (Zung chu) in the Iron-Tiger year of the 15th Rab byung
(1290)

Rin chen blo gros, built a temple dedicated to the Eighty Saints in
the monastery and also supervised sKyang tshang Monastery (No.202) in
Shar khog

bDud ’dul dbang grags

gYung drung bstan rgyal

dKon mchog yon tan

rNam rgyal thogs med

The last four (7-10) masters also looked after sKyang tshang monastery
in Shar khog.

rNam rgyal bstan ’dzin, also active in Chu nag valley (which now
belongs to the Nine Villages of gZi tsha)

gTsug phud tshul khrims, founder a small monastery called mGon po near
Tshal rang village in the rTa ra dri ri area in the lower reaches of The
chu river

Nyi ma ’bum. He wanted the practitioners in the monastery to observe
strict monastic discipline but was unable to impose it in his lifetime.

Shes rab rgyal mtshan, went to sMan ri Monastery (No.1) in gTsang with
several companions to order to receive ordination and when he returned to
the monastery, he imposed strict monastic discipline following his
predeccesor’s wishes. He also built a temple called Dri med khang bzang
in Thang zhing for those practitioners who did not wish to take monastic
vows immediately.

Seng ge gling grags, built a residence for the sKyang ’phags lineage
at dGa’ ldan hermitage in Bab bzo, founded by sKyang ’phags and initiated
the tradition of sending a master from sGur skyang to the hermitage.

gYung drung bstan pa’i rgyal mtshan, travelled to Central Tibet for
several years and reinforced monastic discipline in the monastery. He
helped dBang ldan grags pa of A skyid sKyang tshang monastery (No.194) to
move Dar rgyas lha rtse, Phag rgod establishments to gYung drung bstan
rgyas gling and developed close ties between A skyid and sGur skyang
monasteries.

Nam mkha’ ye shes built a temple in each of the following places: ’A
zha, sTag ra and Nyag ra, with the intention of founding monasteries
there.

Kun bzang lhun grub, built a temple at the monastery dedicated to Kun
bzang rgyal ba ’dus pa

gYung drung lhun grub, built a temple in lDong ti and also founded
sTag skyong Monastery (No.211) in rTsub ma which now belongs to the Nine
Villages of gZi tsha county

Ngag dbang bstan ’dzin

Rin chen rgyal mtshan, born in the17th century. He enlarged the
assembly hall (’du khang) and renamed the monastery dPal gshen bstan
g-yung drung rgyal mtshan kun grags gling. He also completed the
construction of rTag skyong Monastery.

Nam mkha’ khri rgyal, built a temple in the monastery for the purposes
of tantric rituals

gYung drung gtsug rgyan

Khri gtsug rgyal ba

gYung drung bdud ’dul

Khri rgyal grags pa

gYung drung bstan pa

Tshul khrims bstan ’dzin

Nam mkha’ rin chen

gYung drung shes rab bstan ’dzin (b.1916)

The monastery was accidently destroyed by fire in 1950 and was rebuilt

shortly after at its present site;

Rin chen rgyal mtshan (b.1976)

In 1982, the monastery was allowed to reopen. Although during the Cultural

revolution the assembly hall served as a granary, the sKyang ’phags’s

residence as a school and the temple devoted to the tantric rituals as the

school’s kitchen, the local government returned all the buildings to the

monks and the monastery was restored.

4. Hierarchical system

dgon bdag, hereditary

one grwa tshang bla ma (replaced every three years)

one dbu mdzad (replaced every three years)

two dge skos (replaced every three years)

sixteen spyi ba

The spyi ba sponsor the monastery’s annual rituals: four spyi ba for the

ritual of Ma tri’i sgrub mchod, two spyi ba for the ritual cycle of dByar

gnas, two spyi ba for the ritual based on the Klong rgyas, two spyi ba for

the recitation ritual of Du tri su, three spyi ba for the Yi dam kun ’dus,

three spyi ba for the ritual cycle of Phur ba, all of whom are replaced each

year.

5. Current number of monks

There are twenty-three novices and monks at the monastery.

6. Current education

The youg novices are trained by the elder monks. The monastery organizes

public teachings and the monks also go to other monasteries for further

teachings.

7. Educational exchange

There are seven monasteries historically related to the sKyang ’phags

lineage and in many ways they remain closely connected to each other.

8 / 9. Rituals

The monks of the monastery go to rTag skyong Monastery to perform the smon

lam ceremony together with the monks there from the 6th to the 9th day of

the 1st month; they go to bSam ’grub Monastery (No.197) of ’Phan chu in Bab

bzo for the smon lam ceremony from the 12th to the 14th day of the 1st

month; the gTo srung ritual from the 11th to the 15th day of the 2nd month

together with bSam ’grub Monastery in Bab bzo, rTag skyong Monastery and Ko

dgon Monastery in ’A zha; the ritual cycle of the Yi dam kun ’dus from the

2nd to the 11th day of the 3rd month; the ritual based on the Du tri su for

Nyag ra village in sTag ra gong ma from the 10th to the 19th day of the 4th

month (the monks go to the village on the 7th day and spend the following

two days preparing for the ritual and return to the monastery on the 29th

day); the ritual based on Klong rgyas in the 5th month; the smmer fast

(dbyar gnas) from the 10th to the 16th day of the 6th month; the gTo srung

ritual from the 12th to the 15th day of 7th month; the Klong rgyas ritual

from the 8th to the 12th day of the 8th month.

10. Books held in the monastery

The monastery has one printed copy of Kanjur and one printed copy of

Katen.

11. Income and expenses

The monastery has no regular Sources of income and depends on offerings from

the faithful. The monks provide their own food.

12. Local community

The local lay community (lha sde) consists of fifteen families in Yul gsum

community: Shing bzo with six families; De’u khag with seven families; gYi

tshang with two families; four villages in Sa ral community: sKyang skor,

Tsho bzhi, dPal rtse and Ar ma (twenty-seven families altogether); two

villages in Phu ba community: sTag ’ban with nine families and sGa phrug

with six families; four villages in mDo ba community: ’Brug dge with five

families, Kha rgan with two families, Ko tshang with two families and Wa

thang with one family; three villages in Bar mtshams community: ’Bre sde

with four families, sGa phrug with four families and sKya yon with four

families; three villages in Thang zhing community: Myi rtsa with six

families, Mye rngu with two families and Yag tsa with nine families.

13. Local festivals

The mountain behind the monastery is called Nor bu spungs brjid and is

associated with the eponymous deity; it was sanctified by sKyang ’phags

gYung drung thos grol, the 4th in the sKyang ’phags lineage. The festival of

its veneration takes place on the 13th day of the 3rd month. The la btsas

was burned down in 1950, but was reconstructed in the following year by

gYung drung shes rab bstan ’dzin, the 30th master of the sGur skyang

lineage.

14. Occupation of the local people

Agriculture

Sources

(1) Interviews

In autumn 1998 with: Dri med ’od zer (b.1935), bsTan ’dzin phun tshogs

(b.1933), dBang ldan (b.1934) and A rdo (b.1949)

(2) Texts

sGur ba’i skyang tshang dgon rnam rgyal kun grags gling gi byung ba
brjod pa dbyar rnga’i sgra dbyangs by Dri med ’od zer in DzNGL
pp.51-110

(197) gYung drung bSam ’grub Monastery

1. Name

The monastery’s full name is gYung drung bsam ’grub dgon nor bu’i gling.

2. Location

The monastery is located 53 km southeast of county town of mDzod dge.

3. History

bSam ’grub Monastery has preserved records of its masters as follows:

Grags pa dbang rgyal (b.1148), the 3rd sKyang ’phags. He came to a
small monastery called Rol ’ong in ’Brug lung where resided until his
death. The establishment later developed into proper monastery which
became known as bSam ’grub.

Ye shes rgyal mtshan

Ye shes rgyal ba

bsTan ’dzin blo gros

Shes rab bstan ’dzin

bsTan ’dzin dbang ldan

’Dul ba bstan ’dzin rgyal mtsho alias Tshul khrims

bsTan pa ’brug grags

The reincarnation of the 6th in the line, was born towards the end of the

10th Rab byung (1567-1626). He built five temples in the monastery dedicated

to each of the following practices: rituals of Klong rgyas tshogs chen, Ma

rgyud and Khro bo. He also founded other monasteries in three different

places: gSer khang in dPal skyid, Thang nag in lDong spe and brDa rnga in

sKyang tsha. At that time, however, Rol ’ong Monastery and Bya khyung

Monastery fell into decline, and he therefore founded bSam ’grub Monastery

combining both monasteries in the middle of the 11th Rab byung (1627-1686).

bsTan ’dzin rgyal mtshan

Shes rab bstan pa dar rgyas

Tshul khrims rgyal mtshan (1823-1888)

Shes rab bstan rgyas (1889-1931) alias rNam rgyal ye shes, or locally
known as A shes; he was regarded as the reincarnation of the 11th in the
line.

Shes rab rgyal mtshan (1889-1959) alias gYung drung bkra shis

mChog grub dpal bzang (b. 1948), the present head of the monastery

The monastery did not survive during the Cultural Revolution and was rebuilt

by mChog grub dpal bzang in 1984-1997.

4. Hierarchical system

two trulku

one grwa tshang bla ma (with no predetermined term of office)

one dbu mdzad (replaced every two years)

one dge skos (replaced every two years)

one spyi ba (replaced every two years)

5. Current number of monks

There are forty-two novices and monks at the monastery.

6. Current education

There are no organized classes. The young novices are trained by the elder

monks.

7. Educational exchange

It has close ties with all the monasteries founded by the masters of the

sKyang ’phags lineage.

8 / 9. Rituals

Commemoration of mNyam med Shes rab rgyal mtshan from the 3rd to the 5th day

of the 1st month, the offering of Me tog mchod pa and the ritaul cycle of

Khro bo from the 6th to the 16th day of the same month; the ritual cycle of

Phur ba and the ritual based on the rTsa gsum bon skyong bzhi sbrag from the

10th to the 22nd day of the 4th month; ritual based on the rTsa gsum kun

’dus mchog sgrub for the commemoration of sKyang sprul Nam mkha’ rgyal

mtshan from the 21st to the 23rd day of the 5th month; the summer fast

(dbyar gnas) in the 6th month.

10. Books held in the monastery

The monastery has more than two hundred volumes of works including the

Kanjur and Katen.

11. Income and expenses

The monastery has no regular Sources of income and depends on offerings from

the faithful. The monks provide their own food.

12. Local community

The local lay community consists of three comunitis: dMa’ nyin community has

three vilages: rDo rdza with three families, mChod rdza with seven families

and dPal skyid with four families. Lug lung community has three villages:

The bo with two families, Grags bu with two families, Kha ska with seventeen

families, plus two single families: lCags phyung and rDo skyabs. sTag le

community has nine villages: rDo gla, dPal skyid and sKya skor with

thirty-three families altogether; bSam yas village with seven families, Gro

thang with sixteen families, dBen yul with ten famlies, rMo’u ngo with six

families, Cong ro with eleven families and sGrub lung with seven

families.

13. Local festivals

The renewal ceremony of the la btsas called Grwa chung and located on the

mountain behind the monastery is performed by the monks on the 11th day of

the 4th month.

dPa’ bo la btsas is dedicated to the local deity and is renewed by the lay

community on the 11th day of the 4th month.

14. Occupation of the local people

Agriculture

Sources

(1) Interviews

In autumn 1998 with Dri med ’od zer (b.1935) and Shes rab gong ’phel

(b.1967), a monk at the monastery

(2) Texts

mDzod dge rdzong bab bzo yul tsho’i g-yung drung bsam ’grub dgon
nor bu’i gling gi lo rgyus mdo tsam by bSam ’grub do dam tshan khag,
DzNGL, pp. 236-243

(198) mDa’ chen Monastery

1. Name

The monastery’s full name is mDa’ chen Dar rgyas gling or mDa’ chen dgon

gYung drung bshad sgrub dar rgyas gling. It is also called Shel phug sKyang

tshang.

2. Location

The monastery is located 76 km southeast of the county town of mDzod

dge.

3. History

According to lHun grub bstan ’dzin (DzNGL p. 226), sKyang ’phags Nam mkha’

g-yung drung, born in the Iron-Bird year of the 1st Rab byung (1081),

established two hermitages, sGon sTag nang and dGa’ ston that gradually

became sKyang Shel phug, a residence of the masters of the sKyang ’phags

lineage, hence the monastery’s second name Shel phug sKyang tshang. Although

the sKyang ’phags lineage in mDa’ chen Monastery has survived to this day,

the Sources concerning its history are no longer available, and the dates of

many of the masters remain unknown. Following is a list of the masters of

mDa’ chen ’og ma, “the Lower mDa’ chen” lineage who looked after the

monastery:

sKyang ’phags Nam mkha’ g-yung drung

Rang grol Bla ma rgyal mtshan

Gling zhig Shes rab g-yung drung

Gling zhig rGyal ba bstan ’dzin

Gling zhig rNam rgyal grags pa

Tshul khrims rgyal mtshan

Rin chen rgyal mtshan

Nam mkha’ ye shes

bSod nams ye shes

gYung drung phun tshogs

Shes rab ’od zer

Nam mkha’ rin chen

rNam rgyal grags pa

Nam mkha’ bstan ’dzin

sKyang tshang Bla ma gtsug gshen

sKyang tshang gYung drung gtsug rgyan

sKyang sprul Nam mkha’ rgyal mtshan

bSod nams rgyal mtshan

bSod nams bstan ’dzin and Phun tshogs rnam rgyal

Nyi ma rgyal mtshan

gYung drung kun khyab

Khro bo rgyal mtshan

Shes rab dbang rgyal

In addition to the above-mentioned lineage, there is another lineage known

as mDa’ chen kha ma, “the Upper mDa’ chen” that originated in the dKar mo

Hermitage of the monastery founded by Nam mkha’ bstan ’dzin, the fourteenth

master. The succesion of this lineage is as follows:

Nam mkha’bstan ’dzin, the fourteenth

sKyang sprul Nam mkha’ rgyal mtshan, the seventeenth

Rin chen rgyal mtshan

Nam mkha’ rgyal po

A drung

Tshul khrims bstan ’dzin

bsTan ’dzin dbang rgyal and Lung rtogs skal bzang rgya mtsho (DzNGL
pp.227-229)

The mDa’ chen ’og ma is regarded as more important than mDa’ chen kha ma,

because its lineage is the original lineage of the monastery, whereas mDa’

chen kha ma is an offshoot of the latter. However, all the masters of both

successions had equal roles in the monastery. The assembly hall (’du khang)

survived the Cultural Revolution, although not the statues and thangkas

within were destroyed. The monastery was officially reopened and its

reconstruction undertaken in 1982.

4. Hierarchical system

two incarnated lamas

one grwa tshang bla ma

one dbu mdzad

one dge skos

one spyi ba

All the incumbents are replaced every two or three years with the exception

of the dgon bdag.

5. Current number of monks

There are one hundred novices and monks in the monastery.

6. Current education

There are no organized classes. The young novices are trained by the elder

monks.

8 / 9. Rituals

Commemoration of mNyam med Shes rab rgyal mtshan, Phur pa for eleven days,

the gYung drung klong rgyas for ten days, ritual based on the Zlas chog rin

chen sgron ma occasionally, the Rigs drug rang sbyong for seven days, Ma

rgyud for two days, commemoration of sKyang sprul Nam mkha’ rgyal mtshan for

three days, the smyung gnas fasting for two days, the dbyar gnas fasting for

two days.

There are five ja shog, “tea communties”, each ja shog in turn offers tea

during retreats in the monastery for fifteen days, the anniversary of sKyang

sprul Nam mkha’ rgyal mtshan for three days and the dgu gtor rite for nine

days.

10. Books held in the monastery

The monastery has two printed copies of Kanjur and one printed copy of Katen

(bsTan pa’i nyi ma’s edition), one copy of Shar rdza bKra shis rgyal

mtshan’s collected works and one printed copy of sKyang sprul Nam mkha’

rgyal mtshan’s collected works.

11. Income and expenses

The monastery has no regular Sources of income and depends on offerings from

its followers.

12. Local community

The local lay community of the monastery consists of Bab bzo, Thang skor and

Cog tshang communities, collectively known as Zhing yul pa, and divided into

five villages: rTswa sa gzhung with twenty-one families, Zam kha with ten

families, Khang ri sgang with seven families, Lung zhing nang with nine

families and Ne’u gsing lam ’og with thirteen families.

’Bras sde, rTsi nag bu gcig and dPal rtse communities, collectively known as

Sha mo khag and also divided into five villages: Bab bzo tshang with

forty-three families, Ra dge with fourteen families, Nyag nyi with

thirty-four families, mKhar smad with thirty families and Zhing ’khyil with

ten families. ’Bras sde and Ngang rab communities, collectively known as Chu

tshal shog: Ka tsi with forty-one families and Ngang rab thirty-one

families; ’Khrungs sa with thirty-two families.

14. Occupation of the local people

Agriculture

Sources

(1) Interviews

In autumn 1998: Dri med ’od zer (b.1935), the present head of A skyid

sKyang tshang Monastery (No.194) and the most learned Bonpo scholar in

the area

(2) Texts

Bab bzo mda’ chen dgon g-yung drung bshad sgrub dar rgyas gling gi
lo rgyus nyung bsdus dwangs gsal me long by Shel phug lHun grub bstan
’dzin, DzNGL pp. 218-235

Zung chu County

Zung chu (Zing/Zong) county, also known as Shar khog, is located in rNga ba (=

rNga khog) Tibetan Autonomous Prefecture, Sichuan Province. There are 142 villages

divided between 26 townships in the county. The total area is 8400 sq km. The

population is 59,544 (19,960 of whom were Tibetans in 1986). The county seat is

Cin An, 431 km from ’Bar khams, the capital of rNga ba Prefecture.

Zung chu county is named after a river which takes its Sources near Kun dga’, a

mountain located in gSal chu township. The river is a tributary of the Yangtze

river and is around 711 km in length.

(199) sNa steng Monastery

1. Name

The monastery’s full name is sNa steng bKra shis g-yung drung gling also

known as lCags mdud dgon.

2. Location

The monastery is located by the road, 8 km north of Songpan, the seat of

Zung chu county.

3. History

The first master of the sNang zhig lineage of sNang zhig Monastery (No.180)

in rNga khog, Do ’phags chen po (b.1028), had three sons: Nyi ma ’dzin, ’Dul

ba rgyal mtshan and gYung drung rgyal mtshan (alias Shes rab ’od zer), the

younger brothers, migrated to Shar khog. There ’Dul ba rgyal mtshan

established a family considered sacred (gdung brgyud) with the name of lCags

mdud situated to the east of the river and below the village of A gling. The

family temple which he built became his main residence and was called sNang

zhig lCags mdud dgon (NKhGL p.99). Later the temple was extended into a

small monastery. The family was famous for its possession of an old silver

image of the Bonpo sage Dran pa nam mkha’ known as lCags mdud dngul sku,

“the Silver image of the lCags mdud family”. gYung drung rgyal mtshan, the

brother of ’Dul ba rgyal mtshan, died at the age of twenty-four leaving two

sons: gYung drung bstan pa’i rgyal mtshan and bSam ’grub. While the elder

brother looked after the monastery and the younger brother ensured the

lineage’s continuity.

Shar khog is an area where Bon religion has always been the dominant

tradition and where the gdung brgyud system has been the most prevalent.

However, in the recent times there were interruptions in the line of the

family and the monastery has made great effforts to reestablish the

hereditary succession.

In 1938, with the help of the local people, lCags mdud Nyi ma bstan ’dzin

(1898-1953) moved the monastery to sNa steng and so it became known as sNa

steng Monastery. Later lCags mdud sKal bzang rgyal mtshan (1922-1978) took

charge of the monastery. The monastery was destroyed during the Cultural

Revolution and the present head of the monastery is lCags mdud Zla ba rgyal

mtshan (b.1951). He took the initiative to rebuild it in the 1980s. gYung

drung nyi ma (b.1973) acts as teacher in the new monastery.

4. Hierarchical system

dgong bdag, hereditary

bon slob

one dbu mdzad

two dge skos

two gnyer ba

All the incumbents are replaced every three years with the exception of the

master of the monastery.

5. Current number of monks

There are fifty-nine novices and monks in the monastery.

6. Current education

There are no regular classes; the novices are trained by the elder

monks.

7. Educational exchange

The monks go to sNang zhig Monastery in rNga khog and to dGa’ mal Monastery

(No.208) in Shar khog for further study; Zla ba rgyal mtshan received

teachings from bsKal bzang dar rgyas at dGa’ mal Monastery and from Dri med

’od zer, at A skyid sKyang tshang Monastery (No.194) in mDzo dge.

8 / 9. Rituals

1st month: commemoration of mNyam med Shes rab rgyal mtshan from the
4th to the 5th day; ritual cycle of dBal gsas for five or seven days from
the 21st day

4th month: the festival of sNa steng sgrub pa is based on the Ti tri
su and lasts seven days from the 23rd day ending with a ’cham dance for
the public

6th month: the ritual cycle of the rNam rgyal for three days from the
27th day

8th month: the ritual cycle of sTag la for three days from the 26th
day

9th month: the ritua cycle of Ma rgyud for four days from the 9th
day

10th month: the cycle of the Yi dam kun ’dus for three days from the
11th day

11th month: commemoration of sKyabs mgon Zla ba rgyal mtshan from the
7th to the 8th day

11. Income and expenses

The monastery has no regular Sources of income and depends on donations from

the faithful.

12. Local community

There are five villages: A gling with sixty families, Ki tshal with twenty

families, Tshe yag with eighteen families, rGyal btsan with twenty families

and Ta khug ta pa with about forty families. In the local oral tradition the

village rGyal btsan and Ta khug ta pa are counted as one, Yag gi tsho ba

bzhi, the “Four Excellent Communities”.

13. Local festivals

There is a la btsas on the mountain behind the monastery dedicated to the

local deity called dGe bsnyen gYung drung rtsal. Its renewal ceremony is

performed on the 1st day of the 6th month by the monks of the monastery.

Mount A gling brag dkar, situated at the west of the monastery (accessible

only on foot), is considered as the residence of the local deity by the same

name. The renewal ceremony of its la btsas and the propitiation of the deity

take place on the 4th day of the 4th month and are performed exclusively by

the lay community.

In Shar khog there are also two sacred mountains (gnas ri). One is called

Byang Bya dur and is located 1 km north of dGa’ mal Monastery and the other

Shar Dung ri located 56 km east of the county town of Zung chu (cf. BBD). In

the vicinity of Mount Shar Dung ri, there is also a sacred lake called Dung

ri gser mtsho. These places are considered as holy places and venerated by

both the monks and local Sharwa lay people, as well as by devotees from

other regions. The lake called Huanglong in Chinese attracts numerous

tourists every year.

14. Occupation of the local people

Farming and trade

Sources

(1) Interviews

In autumn in 1998 with: Tshe kho, a monk at the monastery (b.1932)

(2) Texts

lCags mdud bkra shis g-yung drung gling gi dkar chag me tog tshom
’phreng by lCags mdud Zla ba rgyal mtshan, bsTan blo and sGra dpal, in
Zing (Zung) chu rdzong dgon pa so sogs (so’i) dkar chag, pp.123-145.
1993, Mimeograph

(200) Rin spungs Monastery

1. Name

The monastery’s full name is Rin spungs bKra shis smin grol gling.

2. Location

The monastery is located 22 km north of Songpan, the seat of Zung chu

county.

3. History

sKyang btsun gYung drung bstan rgyal (b.1768), a descendant of sKyang ’phags

in mDzo dge, went to sMan ri Monastery (No.1) in gTsang and received

teachings from a great master called gYung drung dbang rgyal. After thirteen

years of study, the latter sent him back to Amdo. When he arrived in Shar

khog, gTso tshang dbon po and his fifteen disciples came to meet him and

became his disciples. Later he was offered land by the local people and

founded a hermitage at the site called Rin spungs. Later he extended it into

monastery. Towards the end of his life, a thirteen-year old boy called dGe

’dun shes rab (b.1811) from dMu dge came to Rin spungs following a vision he

had received in dream. gYung drung bstan rgyal was very enthusiastic about

the new visitor and exhorted his disciples to accept dGe ’dun shes rab as

his reincarnation after his death. He asked dGe ’dun shes rab to return to

the monastery in seven years. He is said to have even made an inventory of

all his personal belongings in the presence of dGe ’dun shes rab, and

ordered the monks to give them to dGe ’dun shes rab upon his return.

However, dGe ’dun shes rab did not return seven years later as agreed so

gYung drung bstan rgyas, before his death, left a testament for him in a

small wooden box which he hid in the wall of his meditation cell. Finally,

the monastery sent some monks to dMu dge to talk with dGe ’dun shes rab’s

family who warmly welcomed them and accepted the recognition of their son as

the reincarnation of gYung drung bstan rgyal, but the boy was not at home.

In the mean time, dGe ’dun shes rab had travelled to rGyal rong, Khyung po,

Kong po, lHa sa, rMe’u tshang, Dar ldings, Zhu tshang; he studied at rMan ri

for seven years, practiced meditation at Byang gNam mtsho for one year and

Khyung po’i sgom grwa for another six years, and had visited many sacred

places and monasteries of different traditions (including Buddhism) where he

studied and practiced meditation with various great masters and acquired the

new name of Shes rab ye shes. Shortly after his return to dMu dge,

remembering his promise to gYung drung bstan rgyal, he returned to the

monastery. Although the master had died a few years before he was given all

gYung drung bstan rgyal’s personal belongings and valuables including the

box with the testament.

gYung drung bstan rgyal introduced the monastic tradition of sMan ri

Monastery and named the monastery Rin spungs bKra shis smin grol gling. He

became the second master of sKyang tshang lineage and abbot of Rin spungs

Monastery. The third master was bsTan ’dzin phun tshogs dbang rgyal. The

fourth was Shes rab rnam rgyal.

The reincarnation of Shes rab ye shes was born soon after his death in Chu

mdo village near the monastery, but he died very young. The following

reincarnation, Shes rab rnam rgyal, was born in Shel bod village of dMu dge

in 1895.

The fifth was gYung drung bstan ’dzin, born in 1955.

The monastery was destroyed during the Cultual Revolution and was rebuilt in

the 1980s.

4. Hierarchical system

mkhan po who is a trulku

grwa shang bla ma

one dbu mdzad

two dge skos

one a mchod

two mchod dpon

All the incumbents are replaced every two years, with the exception of the

grwa tshang bla ma who has no predetermined term of office.

5. Current number of monks

There are ninety-six monks and novices in the monastery.

6. Current education

Since sKyang btsun gYung drung bstan rgyal was a disciple of gYung drung

dbang rgyal, a master of sMan ri Monastery, Rin spungs still sends its monks

to sMan ri and gYung drung gling monasteries in gTsang for teachings and

ordination.

8 / 9. Rituals

1st month: commemoration of mNyam med Shes rab rgyal mtshan from the
3rd to the 6th day, and the ritual cycle of dBal gsas from the 8th to the
15th day

4th month: the festival of the dGe spyod for three days and the Mun
sel sgrub pa for seven days with ’cham dance on the last day for the
public. The festival is known as Rin spung dbyar gnas

7th month: the ritual based on the rNam rgyal stong mchod for three
days

9th month: the observance of the smyung gnas fasting for nine days
from the 13th day

11. Income and expenses

The monastery depends on offerings from its followers; the monks provide

their own food.

12. Local community

The local lay community consists seven villages in gTso tshang township: Rin

spungs with thirty-two families, Bar shod with eighteen families, Grang ’dzi

with fourteen families, lCang smad with twenty families, Bar rong with

eighty families, ’Phel ’dzin with eleven families and Khri rgyal with twelve

families; six villages in A stong township: Tsha chu sgur with forty-six

families, dBal smon with nine families, Hor mthong with two families and the

three villages of A stong: A stong with forty-two families, Chu ’khyil sgur

with thirty-eight families and gYang rten with twenty-two families.

13. Local festival

The la btsas called bKra shis bde chen is on a hill in front of the

monastery. Its renewal ceremony, performed by the monks, takes place on the

10th day of the 7th month, which is the last day of the rNam rgyal stong

mchod ritual at the monastery.

The propitiation of the local deities of some of the following villages

takes place on the 1st of the 1st month: Rin spungs village’s local deity is

called Khyung rgod and the la btsas dedicated to him is located at the top

of Mount Khyung rgod.

Bar shod village’s local deity is called Brag rgan and the la btsas is

located on Mount Brag rgan. Bar rong village’s local deity is called Kod po

and the la btsas is located on Mount Kod po.

The local deity of ’Phen ’dzin and Khri rgyal villages is called Bum pa and

the la btsas is located on Mount Bum pa. Tsha chu sgur village’s local deity

is called Brag ri and the la btsas is located on Mount Brag ri. A stong

village’s local deity is called Nyi ’ong and the la btsas is located on

Mount Nyi ’ong.

Chu ’khyil sgur village’s local deity is called gCal phrug gYung drung dgra

’dul and the la btsas is located on Mount gCal phrug. gYang rten village’s

local deity is called bKra shis bde chen and the la btsas is located Mount

bKra shis bde chen. dBal mon village’s local deity is called rDo tshang and

the la btsas is located on Mount rDo tshang.

The monks and lay people also join other communities to venerate the two

sacred mountains Bya dur and Dung ri, situated in the area (cf. sNa steng

Monastery No.199).

14. Occupation of the local people

Agriculture and trade

Sources

(1) Interviews

In autumn 1998 with gYung drung tshul khrims alias gYung drung thar, a

monk at the monastery (b.1963)

(2) Texts

Rin spungs bkra shis smin grol gling gi gdan rabs nyung bsdus brjod
pa tshangs pa’i dbyangs snyan by sKal bzang dar rgyas, composed in
1984, ZGSK pp.107-121

This text by sKal bzang dar rgyas is the only available work dealing with

the history of Rin spungs Monastery; the first part of the text states

that sKyang btsun gYung drung bstan rgyal recognized dGe ’dun shes rab as

his reincarnation when he was still alive, and then later goes on to say

that bsTan ’dzin phun tshogs dbang rgyal, the third sKyang btsun, was

recognized as the reincarnation of sKyang btsun Rinpoche (when he is

obviously the second reincarnation), so there seems to be a some

confusion between the two masters.

(201) sNang zhig dngul sku Monastery

1. Name

The monastery’s full name is sNang zhig gser khang rnam rgyal kun grags

gling.

2. Location

The monastery is located 21 km north of Songpan, the seat of Zung chu

county.

3. History

There are two sNang zhig monasteries in Amdo: one in rNga khog and the other

in Shar khog, the latter belongs to the lineage of the former, since it was

founded by a descendant of Do ’phags chen po (b.1168). He is regarded as the

first master of the sNang zhig lineage.

Do ’phags chen po and sKyang za g-yu sgron had three sons: Nyi ma ’dzin,

’Dul ba rgyal mtshan, and gYung drung rgyal mtshan (alias Shes rab ’od zer).

The eldest son was sent to Zhu sgom ’phrul zhig for religious training and

later became known as Bya chen Nyi ma ’dzin. ’Dul ba rgyal mtshan, and gYung

drung rgyal mtshan migrated to Shar khog. The family of ’Dul ba rgyal mtshan

became known as lCags mdud and the monastery he founded was called sNang

zhig lCags mdud and later became known as sNa steng bKra shis g-yung drung

gling (No.199). However, it was gYung drung rgyal mtshan, the youngest

brother, who took away the famous silver image (dngul sku) of Dran pa nam

mkha’ of the family in rNga khog with him when he came to Shar khog where he

later founded a monastery called sNang zhig dngul sku dgon. He had a son

called bsTan pa rgyal mtshan who succeeded him and looked after the

monastery. However, at a later date, the sacred silver image fell into the

possession of the lCags mdud family.

Their lineages of the three brothers became known as the “three lineages of

sNang zhig” (sNang zhig khag gsum).

The following is a list of the masters in the lineage of the sNang zhig

dngul sku:

bsTan pa rgyal mtshan

bsTan ’dzin ye shes rgyal mtshan

gYung drung tshe ring

Yon tan rgyal mtshan

Nyi ma bstan ’dzin

Tshe dbang rgyal po

Zla ba rgyal mtshan

Klu ’bum yag

Bya ’phur

Rin chen lhun grub

bsTan pa tshul khrims

Nyi ma rgyal mtshan

’Dul ba rgyal mtshan

Tshul khrims rgyal mtshan

Shes rab blo gros

Zla ba rgyal mtshan

Rin chen lhun grub

Nam mkha’ lhun grub

Rin chen rgyal mtshan

Kun dga’ phun tshogs

gYung drung bstan ’dzin

Blo gros thogs med

Nyi ma rgyal mtshan

Tshul khrims rgyal mtshan

gTsug phud rnam rgyal

After the last master’s death, Nam mkha’ blo gros of sNang zhig in rNga khog

became the master of the monastery, he was succeeded successively by Tshul

khrims bsTan pa’i rgyal mtshan, Shes rab bstan ’dzin, and A tog rtogs ldan.

The monastery was knocked down during the Cultural Revolution. It was

rebuilt in the 1980s. Shes rab ’od zer (b.1971), the present head of the

monastery was recognized as the reincarnation of Tshul khrims bstan pa’i

rgyal mtshan, a famous hermit who, however, did not belong to the sNang zhig

lineage.

4. Hierarchical system

dgon bdag, hereditary (gdung brgyud)

two dbu mdzad

two dge skos

two gnyer pa

All of whom are replaced every three years except the head of the

monastery.

5. Current number of monks

There are ninety-one novices and monks in the monastery.

6. Current education

There are no organized classes; the novices are trained by the elder

monks.

7. Educational exchange

In the past the monks took their odination from sKal bzang dar rgyas of dGa’

mal Monastery (No.208), but now they go to sNang zhig Monastery (No.180) in

rNga khog.

8 / 9. Rituals

1st month: commemoration of mNyam med Shes rab rgyal mtshan from the
4th to the 5th day

2nd month: the smon lam ceremony from the 1st to the 7th day

3rd month: the ritual cycle of Ma rgyud from the 7th to the 9th
day

5th month-6th month: the recitation ritual based on the Ti tri su from
the 23th day of the 5th month to the 1st day of the 6th month

10th month: the ritual cycles of Khro bo and Phur pa from the 16th to
the 19th day

11th month: commemoration of sKyabs mgon Zla ba rgyal mtshan from the
7th to the 8th day

10. Books held in the monastery

The monastery has one printed copy of the Bonpo Kanjur and several other

manuscript copies of texts for ritual purposes.

11. Income and expenses

The monastery depends on offerings from its followers; the monks provide

their own food.

12. Local community

The local lay community consists of twelve villages: Khri smin with

ninety-five families, A bstan with fifty families, A ho with fifteen

families, Ha mes with forty-five families, ’Brug skyid with fifteen

families, sDong spel with sixty families, sPang bzang with fifty families,

Na gtsang with fifteen families, sPo ’bru with fifteen families, rGyal ’phen

with twenty-seven families, ’Khor rgye with twenty families and Che g-yag

with thirteen families.

13. Local festivals

In addition to Dung ri and Bya dur, the two most sacred Bonpo mountains in

the area, there is Mount Brag mkhar and its la btsas, located behind the

monastery and propitiated by the monks on the 1st day of the 6th month. Khri

smin village’s la btsas called dKar ye is propitiated by the village people

likewise on the 1st day of the 6th month. The la btsas of A btsan village is

renewed on the 1st of the 3rd month. The villages Brag nag, Ya ho, Ha mes

and ’Brug skyid have a common la btsas. Its renewal ceremony takes place on

the 4th day of the 5th month. sDong spel has two la btsas, La chen and rGyal

mkhar, the former is propitiated on the 1st day of the 6th month, while the

latter is propitiated on the 1st day of the 3rd month. The la btsas of sPang

bzang, called dGra ’dul, is propitiated (date was unclear). Na gtsang, sPo

’brug, rGyal ’phen, ’Khor rgye and Che g-yag have the same la btsas called

Brag rgan.

The monks and local lay communities join other communities in the region to

venerate the two sacred mountains Bya dur and Dung ri situated in the Sharwa

region (cf. sNa steng Monastery No.190).

14. Occupation of the local people

Agriculture

Sources

(1) Interviews

In autumn 1998 with gYung dga’ (b.1930) a monk at the monastery

(2) Texts

sNang zhig dgon pa’i dkar chag chu skyes dbang bo’i tshom phreng by
Ha smin(mes) gYong dga’, in Zing (Zung) chu rdzong dgon pa so sogs
(so’i) dkar chag, mimeograph, 1993, pp. 92-106

(202) sKyang tshang Monastery

1. Name

The monastery’s full name is sKyang tshang Phun tshogs dar rgyas gling.

2. Location

The monastery is located 23 km north of Songpan, the seat of Zung chu

county.

3. History

bSod nams bzang po (alias rGyal ba rgya mtsho), a master of the sGur skyang

lineage in mDzo dge was invited by a village chief called mGon po skyabs to

Shar khog. This is said to have taken place in the Earth-Dragon Year of the

4th Rab byung (1268). He eventually founded sKyang tshang Monastery. His

successors in the family were Rin chen blo gros, bDud ’dul dbang grags,

gYung drung bstan rgyal, dKon mchog yon tan, rNam rgyal thogs med. After the

latter’s death the line of the sKyang tshang family was interrupted.

dBra tsha A lha ye shes was selected to be the head of the monastery, but

during his time, in the Fire-Dog Year of the 10th Rab byung (1586), the

monastery was destroyed by an earthquake. Several decades later, rTogs ldan

gYung drung bstan ’dzin (b.1654), a brother of Tshe rgyal, the sKyang tshang

chief, returned from sMan ri Monastery (No.1) and asked Tshe rgyal to give

him a site called sKyang klu gdong where he founded a small monastery. Later

A mkhar, another sKyang tshang chief, asked Bya tshang rTogs ldan bsTan

’dzin rgyal mtshan to be the head of the monastery, and both chief and the

master agreed to move the monastery to a new site. The new monastery was

called gSer khang rin chen, but it was burned down in a fight.

rTogs ldan Phun tshogs ’od zer founded a new monastery called Khri skyong la

kha’i dgon Kun khyab bde chen gling for sKyang tshang village. Then sKyang

sprul Nam mkha’ rgyal mtshan was invited to be the head of the monastery in

the Earth-Rat Year of the 14th Rab byung (1828). The next head in the

succession was Rin chen Tshul khrims. Since there was no Sources of water in

the vicinity of the monastery, lHun grub rgyal mtshan moved it to rNyi ’bur

valley where it became known as rNyi ’bur Monastery. A sngags rGyal mtshan,

also known as rTogs ldan bsTan pa tshul khrims (1907-1932), was appointed as

the head of the monastery after having served as the dbu mdzad in rNyi ’bur

Monastery. He moved the monastery to the present site in 1916. He was

succeeded by sKyang dbon bsTan pa’i rgyal mtshan (1911-1955).

In 1950, the monastery appointed Hor btsun bsTan ’dzin blo gros rgya mtsho

(1889-1975) as the chief teacher (bon slob) and under his guidance,

metaphysic studies (mtshan nyid) were introduced. However, the monastey was

razed to the ground during the Cultural Revolution and was rebuilt again in

the 1980s.

4. Hierarchical system

dgon bdag, mainly by appointment

grwa tshang bla ma (three years)

two dbu mdzad (dbu mdzad chung ba for two years, then as dbu mdzad che
ba again two years)

two dge skos (two years)

two spyi ba (two years)

bla ma’i gnyer ba (three years)

The present head of the administrative committee is Khro bo.

5. Current number of monks

There are eighty-two novices and monks in the monastery.

6. Current education

There are no organized classes; the novices are trained by the elder

monks.

7. Educational exchange

The monastery is a branch of A skyid sKyang tshang.

8 / 9. Rituals

1st month: commemoration of mNyam med Shes rab rgyal mtshan from the
4th to the 5th day

2nd month: the monks are divided into two groups to perform the ritual
cycles of dBal gsas and Phur pa from the 1st to the 7th day, followed by
the festival of sKyang tshang Ma tri organized by all the monks together
from the 8th to 15th day of with a ’cham dance on the last day for the
public audience

4th month: the ritual cycle of Ma rgyud on the 27th and 28th days,
followed by the smyung gnas fasting on the 29th and 30th days

8th month: commemoration of Hor btsun bsTan ’dzin blo gros rgya mtsho
on the 6th day

11th month: commemoration of sKyabs mgon Zla ba rgyal mtshan on the
7th and 8th days

12th month: commemoration of bsTan pa tshul khrims on the 7th and 8th
days, and the dgu gtor rite on the 28th and 29th days

11. Income and expenses

The monastery has no regular Sources of income and depends on offerings from

its followers.

12. Local lay community

The local lay community consists of two communities with 6 villages. the Sha

mo community: Ro ver village with twenty-seven families, Shog tog with

fourteen families, La ga with sixteen families and mKhar sgang with

twenty-three families. The sKyang tshang community has two villages: sKyang

tshang with one hundred and eight families and Chu ’khyil with sixty five

families.

13. Local festivals

There is a la bstas on top of the hill behind the monastery called Seng ge

thod pa. It is propitiated by the monks alone on the 6th day of the 1st

month.

Bon ri is the common la btsas dedicated to the local deity called gYul las

rnam rgyal who is believed to be residing on Mount bDud gzhom. The deity is

propitiated by the lay communities both Sha mo and sKyang tshang on the 1st

day of the 1st month. The la btsas called dGra ’dul is propitiated on the

1st day of the 1st month.

Shog tog village has two la btsas: Yar ta and Mar ta and mKhar sgang

village’s sKya log la btsas are propitiated on the 16th day of the 11th

month. The la btsas of sKyang tshang village is propitiated on the 16th day

of the 12th month and that of Chu ’khyil village on the 4th day of the 5th

month.

The monks and local lay community join other communities to venerate the

sacred Mount Bya dur (BBD), Mount Dung ri and the lake gSer mtsho located in

the Sharwa region (cf. sNa steng Monastery No.190). Nowadays the lake called

Huang long in Chinese attracts many Chinese tourists.

14. Occupation of the local people

Farming and trade

Sources

(1) Interviews

In autumn 1998 with sKal bzang rgyal bzang alias Klu thar rgyal, a monk

at the monastery (b.1940)

(2) Texts

dPal gshen bstan phun tshogs dar rgyas gling gi dkar chag mu tig
tshom phreng by sKyang bla Blo bzang rgya mtsho, Lung rig snyan grags
and Khro bo rgyal mtshan in Zing (Zung) chu rdzong dgon pa so sogs
(so’i) dkar chag, mimeograph, 1993, pp. 68-91

(203) mKhar yag Monastery

1. Name

The monastery’s full name is gShen bstan g-yung drung nor bu dar rgyas

gling. Since it is located in mKhar yag village, it is also called mKhar yag

dgon.

2. Location

The monastery is located 109 km from Songpan, the seat of Zung chu

county.

3. History

The monastery, which was first simply a temple, was founded by rGyal ba rin

chen, who was originally from ’Bar khams Monastery. He also established a

small hermitage called Ra skor zhing gi ri khrod. Later bsTan ’dzin kun

khyabs transformed the hermitage into a monastery in 1887. As he was from

dGa’ mal Monastery (No.208), the new monastery became a branch of dGa’ mal.

The next master was sNang zhig sPrul sku (d.1937)60 who was regarded as a reincarnation of Nyi ma rig ’dzin of sNang

zhig dNgul sku Monastery (No.201). He moved the monastery to a place called

gNyan yul in 1920. After that lCags mdud Nyi ma bstan ’dzin looked after the

monastery for a few years. Then sNang zhig Rin chen rnam rgyal (b.1895)

became the master of the monastery. The latter was succeeded by his nephew

bSod nams rgyal mtshan (1939-1959). Tshul khrims bstan ’dzin (1918-1985)

became the master of the monastery in 1982. The monastery was demolished

during the Cultural Revolution and was rebuilt again in the 1980s. The

present master of the monastery is gYung drung tshul khrims (b.1932).

4. Hierarchical system

dgon bdag

one dbu mdzad

two dge skos

mchod g-yog

Both dbu mdzad and dge bskos are replaced every three years. The dge bskos

also act as gnyer ba and the mchod g-yog has no predetermined term of

office.

5. Current number of monks

There are thirty novices and monks in the monastery.

6. Current education

There are no organized classes; the novices are trained by the elder

monks.

7. Educational exchange

Until sNang zhig dNgul sku Monastery sent rGyal ba bstan ’dzin to the

monastery to teach, the monks went to dGa’ mal monastery for religious

training.

8 / 9. Rituals

The ritual cycle of the Ti tri su from the 11th to the 19th day of the 1st

month with ’cham dance on the 18th day; the observance of the summer fast

(dbyar gnas) from the 13th to the 16th day of the 6th month; the ritual

cycle of sTag la with dgu gtor rite from the 22nd to the 30th day of the

12th month.

11. Income and expenses

The monastery depends on donations from the faithful; the monks provide

their own food.

12. Local community

The local lay community consisted of all the gNyan yul tsho bdun, the “seven

villages of gNyan yul”, but mKhar lung village is now half Bonpo and half

Buddhist. mKhar yag village with twenty-eight families, Ngo de with

twenty-five families, rDa nga with seventeen families, dGon nang with

fifteen families, gSer rko with twenty-six families, gDong yas with seven

families and three families in mKhar lung.

13. Local festivals

The monastery has three la btsas: one at the top of the mountain behind the

monastery called mKha’ spyod g-yung drung dgra ’dul. The second dKar sgong

is located 8 km north of the monastery and the third gYag mgo rdo ’bum is

located 25 km east of the monastery. Their renewal ceremony takes place on

the 15th day of the 5th month and is attended only by the monks.

mKhar yag village has its own la btsas called dBus lung nor bu phyug mo and

is propitiated on the 1st day of the 1st month.

Ngo ke village’s la btsas is called Nor bu dbang rgyal and is located 3 km

southwest of the monastery.

The la btsas of rDa nga village is called Rag stag nor bu and is located 6

km southwest of the monastery. The la btsas of dGon nang village called bZo

gnyan mgar ba yon tan is located 8 km east of the monastery. The las btsas

of gSer rko village is called sTobs po che and located 10 km east of the

monastery. The la btsas of gDong yas village is located 10 km southeast of

the monastery.

The communities, both monastic and lay, join people from other villages to

venerate the sacred Mount Bya dur and Mount Dung ri situated in the region

(cf. sNa steng Monastery No.190).

14. Occupation of the local people

Farming

Sources

(1) Interviews

In autumn 1998 with: rGyal ba (b.1934), a monk of sNang zhig dNgul sku

Monastery who was sent to teach at mKhar yag. The following monks are

from mKhar yag Monastery: Shes rab bstan ’phel (b.1976); bsTan pa rab

rgyas (b.1970); bSod nams rgya mtsho (b.1963) and sKal bzang (b.1973)

(2) Texts

gNyan yul dgon pa gshen bstan g-yung drung nor bu dar rgyas gling
gi dkar chag by sGra dpal in Zing (zung) chu rdzong dgon pa so sogs
(so’i) dkar chag, Mimeograph 1993, pp.231-240

(204) Gla ro Monastery

1. Name

The monastery’s full name is dMu dge Gla ro gYung drung dgon.

2. Location

The monastery is located 180 km of Songpan, the seat of Zung chu county.

3. History

According to the dMu dge gla ro g-yung drung dgon gyi dkar chag (hereafter

Gla ro dgon gyi dkar chag, ZGSK pp. 247-255) the entire population of dMu

dge was Bonpo, and there were four large Bonpo monasteries and a number of

smaller ones in the region. The four monasteries were A sngags khyung

tshang, A skyid nor bu gling, mDo bstan ’ol mo gling and Gla ro g-yung drung

gling. In the 10th Rab byung (1567-1626), Yon tan rgya mtsho, a lama from

the dGe lugs pa monastery of sTong skor in Hor sTong skor (Gla ro dgon gyi

dkar chag ZGSK pp.247-249) in Kokonor invaded dMu dge in Shar khog with his

army and according to the same Sources A sngags khyung tshang Monastery was

burned down with the monks inside (ZGSK pp.254-255) and all the other

monasteries were also destroyed with the exception of Gla ro Monastery.

Fortunately later sNang zhig Nyi ma rig ’dzin was able to save the monastery

and rebuilt it in the Wood-sheep Year of the 14th Rab byung (1825).

The successive heads of the monastery were:

bsTan pa rgyal mtshan

bsTan ’dzin dbang rgyal

bKra shis phun tshogs

gYung drung rgyal mtshan

sKal bzang rgyal mtshan

Kun bzang rgyal mtshan

gTsugs phud rnam rgyal

bKra shis zla ba rgyal mtshan

Dung ri dBang ldan

Bla ma mKhar yag tshang

Tshul khrims bstan ’dzin

gYung drung bstan ’dzin rgyal mtshan

The monastery was knocked down during the Cultural Revolution and gYung

drung bstan ’dzin rgyal mtshan rebuilt it in 1987. According to oral

tradition, the original population of dMu dge came from Zhang zhung during

King Khri srong lde btsan’s persecution of Bon in the 8th century. The

group, led by two personages known as sTag la rje and dBal gsas skyabs,

sought refuge in the area where they settled (ZGSK pp.254-255). Many

families have preserved a number of ritual objects and customs from Zhang

zhung.

4. Hierarchical system

mkhan po

one dbu mdzad

one dge skos

one gnyer ba

one mchod dpon, wih no predetermined terms of office

5. Current number of monks

There are thirteen monks and novices in the monastery.

6. Current education

There are no organized classes; the novices are trained by the elder

monks.

7. Educational exchange

There are occasional educational exchanges with mKhar yag Monastery.

8 / 9. Rituals

The observance of the summer fast (dbyar gnas) for three days in the 6th or

7th month with no fixed dates; the dgu gtor rite based on the ritual cycle

of sTag la from the 25th to the 30th day of the 12th month.

11. Income and expenses

The monastery depends on offerings from the faithful; the monks provide

their own food.

12. Local community

The local lay community (lha sde) consists of villages: Te’u jo with seven

families, bKa’ srung with six families, Chu lung with six families, Ba zhun

with six families and Do ’phags with four families.

13. Local festivals

The monks and local lay community join other communities in the region to

venerate Mounts Bya dur and Dung ri, the two most important sacred mountains

of Bon in the region (cf. sNa steng Monastery No.199).

14. Occupation of the local people

Farming and nomads

Sources

(1) Interviews

With following monks of the monastery in autumn 1998: Shes rab bstan

’dzin (b.1978), Shes rab ’od zer (b.1977), sKal bzang dar rgyas (b.1973)

and Phun tshogs (b.1980)

(2) Texts

dMu dge gla ro g-yung drung dgon gyi dkar chag by bsTan ’dzin mchog
legs rab rgyas in Zing (zung) chu rdzong dgon pa so sogs (so’i) dkar
chag, Mimeograph 1993, pp. 247-256

(205) gSer gling Monastery

1. Name

The monastery is also known as gShen bstan nyi ma ’bum gling.

2. Location

The monastery is located in Zhang ngu khog, 77 km from Songpan, the seat of

Zung chu county.

3. History

The monastery was founded by mKhar yag gYung drung kun khyabs in the

Fire-Pig Year of 15th Rab byung (1887) in order to settle a conflict between

two lay communities: sTod tsho dgu and sMad tsho dgu. mKhar yag gYung drung

kun khyabs was succeeded by a series of masters as the head of the

monastery:

mKhar yag gYung drung kun khyabs

bsTan ’dzin ngag dbang rnam rgyal

mKhar yag Shes rab

Ra thang rTogs ldan dkar po

Dung ri Nam mkha’ dbang drag

Dung ri bsTan ’dzin dbang ldan (b.1887)

Dung ri Nam mkha’ bstan ’dzin (b.1918)

The monastery was rebuilt in the 1980s. bsTan ’dzin nor bu and bSod nams

tshul khrims were the monks who worked on the reconstruction. The present

head of the monastery is Shes rab kun gsal.

4. Hierarchical system

dgon bdag, hereditary

two dbu mdzad

two dge skos

one gnyer pa

two mchod dpon

All the incumbents, besides dgon bdag, are replaced every three years.

5. Current number of monks

There are forty-eight novices and monks in the monastery.

6. Current education

There are no organized classes; the novices are trained by the elder

monks.

7. Educational exchange

The monks go to dGa’ mal Monastery (No.208) to take their ordination.

8 / 9. Rituals

The recitation ritual based on the Ti tri su from the 7th to the 11th day of

the 1st month with ’cham dances on the 15th day; the ceremony of the mChod

pa stong mtshan from the 8th to the 13th day of the 2nd month; the ritual

based on the rNam rgyal stong mchod from the 11th to the 15th day of the 4th

month; the The dgu gtor rite based on the ritual cycle of sTag la from the

21st to the 29th day of the 12th month.

11. Income and expenses

The monastery has no regular Sources of income and depends on donations from

its followers.

12. Local community

The local lay community (lha sde) consists of eighteen villages grouped into

two communities, sTod tsho dgu and sMad tsho dgu. The Upper Nine Villages

(sTod tsho dgu): 1. ’Bar ra steng with fifty-five families, 2. La yas with

fifty-three families, 3. Khu khag with thirty-four families, 4. ’Bu se with

thirty-two families, 5. Bo ras with twenty-five families, 6. Re wo with

thirty-eight families, 7. Ngo we with twenty-five families, 8. Tsi sri with

forty-five families, 9. Sra nge with twenty-three families.

The Lower Nine Villages (sMad tsho dgu): 1. rDi gu with twenty-four

families, 2. Dzi be with thirty-four families, 3. Ho tse with thirty

families, 4. Sra ti with forty-five families, 5. rTse tshang with

twenty-five families, 6. Zhi ke po with forty families, 7. ’Dzu pa with ten

families, 8. Tsha kho with ten families, 9. Ra ’gu with ten families.

13. Local festivals

The monastery has its own la btsas called Bhe te, located at the top of Kho

ri te, the mountain behind the monastery and propitiated on the 15th day of

the 1st month by the monks.

The la btsas of sTod tsho dgu is known as Mo ba rin chen.The la btsas of

sMad tsho dgu is called Ku ne ’bru tse.

The local lay community, together with other Sharwa communities, also

venerates Mounts Bya dur and Dung ri, the two most important sacred

mountains in the region (cf. sNa steng Monastery No.199).

14. Occupation of the local people

Farming

Sources

(1) Interviews

With the follwing monks in the monastery in autumn 1998: Shes rab kun

gsal (b.1954) and Shes rab gtsug rgyan (b.1978)

(2) Texts

Zhang ngu dpal gshen bstan nyi ma ’bum gling gi dkar chags (chag)
gsal ba’i me long by Lung rig snyan grags (ZGSK pp.271-275)

gShen chen klu bdud brag dkar gyi bsang yig ha ri’i ljon bzang by
sNang zhig gYung drung bstan pa’i nyi ma, MS

gNyan gyi rgyal bo ge ne ’brug rtse’i dgos ’dod kun ’byung by Dar
rgyas rgyal mtshan, MS

rNga khul zung chu rdzong gi gser len dgon pa’i lo rgyus mdor
bsdus, NKhGL pp.108-109

(206) Sa ’brug Monastery

1. Name

The monastery’s full name is Sa ’brug gShen bstan kun gsal smin grol gling.

2. Location

The monastery is 63 km from Songpan, the seat of Zung chu county.

3. History

The monastery was founded in 1855 by Rin spungs Shes rab seng ge, a master

from Rin spungs monastery. He successfully settled a conflict between the

local villages which earned him great reputation in the area and as a result

he had the monastery built in memory of his mediation.

His successors until the mid-20th century were: gYung drung phun tshogs, Cho

’dzi dbon po,Wer to bsTan ’dzin dbang grags, Wer to rGyal ba bkra shis and

Bon nang gYung drung dbang ldan. The monastery suffered damages during the

Cultural Revolution and Bon nang gYung drung dbang ldan undertook the

monastery’s reconstruction in 1986. The present master of the monastery is

gYung drung blo gros nyi ma (b.1969).

4. Hierarchical system

dgon bdag, elected

One monk serves as both dbu mdzad and dge skos with no predetermined term of

office.

5. Current number of monks

There are ten novices and monks.

6. Current education

There are no organized classes; the younger monks are trained by the elder

monks.

7. Educational exchange

The monastery has no special ties with any other monastery.

8 / 9. Rituals

Commemoration of of mNyam med Shes rab rgyal mtshan on the 15th day of the

1st month; the observance of the smyung gnas fast from the 13th to the 15th

day of the 6th month; the smon lam ceremony from the 7th to the 15th day of

the 11th month.

11. Income and expenses

The monastery has no regular Sources of income and depends on offerings from

the faithful.

12. Local community

The local lay population consists of three communities: Nye tsi, Bod sde and

Bhan. The Nye tsi community has five villages: Kye khri with twenty

families, La chen with fifteen families, Pe khri with sixteen families, Pe

wa with twenty families and ’Ju ba with two families; The Bod sde community

has three villages: Klu bu gsum with twenty-three families, Khran kha with

twenty families and dGon pa nang with fifteen families;

The Bhan community has three villages; Wer to with fifteen families, Bhan

gong ma with twenty families and Bhan ’og ma with thirty families.

In addition to the three communities, there are eighteen families in Si re

village, thirty-three families in Li dbyin, and twenty-three families in Li

dgu.

13. Local festivals

The la btsas called bKra shis, which is situated at the top of Mount rGyu bu

gdong, behind the monastery, is propitiated by both monks and lay people on

the 3rd day of the 1st month.

The la btsas of the Nye tsi community known as ’Brug rtse. Its renewal

ceremony takes place on the 15th day of the 6th month and attended only by

the lay members of the community. The la btsas called Wod pa of the Bod sde

community is propitiated on the 15th day of the 5th month by the lay members

of its community. The date of the renewal ceremony of la btsas called Bhe

bho rtse dgu of the Bhan community is unknown.

14. Occupation of the local people

Agriculture

Sources

(1) Interviews

In autumn 1998 with gYung drung blo gros nyi ma, the present master of

the monastery (b.1969)

(2) Texts

Sa ’brug dgon pa dpal gshen bstan kun gsal smin grol gling gi tho
yig dkar chags (chag) by sGra tog gYung drung ’gyur med in Zing (zung)
chu rdzong dgon pa so sogs (so’i) dkar chag, Mimeograph, 1993, pp.
241-246

(207) Brag g-yung drung Hermitage

1. Name

The full name of the hermitage, which is actually a nunnery, is Brag dkar

g-yung drung ’khyud rtse gsang chen smin grol gling.

2. Location

The hermitage is located 2 km on foot from dGa’ mal Monastery (No.208), at

the top of the mountain behind the monastery, 34 km from Songpan, the seat

of Zung chu county.

3. History

Brag g-yung drung is a hermitage of dGa’ mal Monastery. Its history is

practically unknown. There are hermits who live in separate quarters.

In the 1980s Tshul khrims rnam dag, the forest guardian, who has lived as a

tantric practitioner at the site for many years, obtained permission to

build a nunnery. This is the only Bonpo nunnery in the area.

4. Hierarchical system

None

5. Number of hermits

There are twenty-six nuns in the nunnery and fifteen monk hermits.

6. Current education

The nuns are trained by the master of the nunnery either collectively or

individually.

7. Educational exchange

The nunnery maintains close ties with dGa’ mal Monastery, which sends

teachers there.

8 / 9. Rituals

The main ritual practice of the nunnery is based on the cycle of Ma rgyud,

but there is also performance of rituals as follows:

2nd month: practice of meditation in conjunction with a ceremony based
on the rDzogs chen sku gsum rang shar by Shar rdza bKra shis rgyal
mtshan

4th month: the ritual practice based on the Tshe dbang bod yul ma by
gYung drung gling pa, from the 4th to the 15th day

6th month: the ritual practice based on the mKha’ ’gro gsang gcod by
sPrul sku Khro gnyan rgyal mtsahn on the 14th and 15th days

8th month: the ritual cycle of Ma rgyud on the 24th and 25th days
finishing with a ’cham dance

11. Income and expenses

The nunnery has no regular Sources of income and depends on offerings from

the faithful; the nuns and hermits provide their own food.

Sources

(1) Interviews

In autumn 1998 with Tshul khrims rnam dag (b.1945)

(2) Texts

Brag dkar g-yung drung ’khyud rtse gsang chen smin grol gling gi lo
rgyus nyung bsdus dwangs ’dren me long by Tshul khrims yar ’phel,
MS

gSang mchog gnas chen bya dur gyi bsang mchod lha lnga’i sgra
dbyangs by sGra btsun Ye blo, MS

Brag dkar g-yung drung nor bu spungs pa’i gnas bdag bskul ba,
anonymous. MS

(208) dGa’ mal Monastery

1. Name

The full name is dGa’ mal gYung drung dar rgyas gling.

2. Location

The monastery is located on the roadside 34 km north of the county seat of

Zung chu.

3. History

The monastery was founded by Rin chen rgyal mtshan of the Tshab tsha family

in 1378. The family is considered as sacred (gdung brgyud). The monastery

was therefore looked after by a series of masters from the family as the

heads of the establishment. The following is a list of the heads of

monastery starting form its founder:

Tshab tsha Rin chen rgyal mtshan

Tshab tsha Blo gros rgyal mtshan (1387-1408), a nephew of the
first

Tshab tsha Tshul khrims rgyal mtshan (1411-1446)

Tshab tsha Shes dbang g-yung drung (1432-1492)

Tshab tsha gTsug phud rgyal mtshan (1477-1526)

Tshab tsha gYung drung bstan pa’i rgyal mtshan (1517-1568)

Tshab tsha bsTan ’dzin tshul khrims (1562-1626)

Tshab tsha Shes rab bsTan ’dzin (1629-1649)

Tshab tsha gYung drung rgyal mtshan (1653-1699)

Tshab tsha bsTan ’dzin nyi ma (1683-1734)

Tshab tsha bSod nams nyi ma (1726-1775)

Tshab tsha gYung drung bstan ’dzin (1779-1798)

Tshab tsha bsTan ’dzin rgyal mtshan (1792-1862)

Tshab tsha gYung drung bstan rgyal (1899-1960)

Lha rig pa Blo gros rnam rgyal (b.1947)

Tshab tsha bsTan pa gong ’phel (b.1947)

dPal grags

mKhar yag Nor bu dbang rgyal (b.1933)

gYung drung kun khyab (d.1971)

Khyung po rab rgyas (b.1940)

bsTan ’dzin tshul khrims

Bar ma Ye shes rgyal mtshan (b.1958)

Tshab tsha mKhyen rab brtse chen (b.1945), the present head of the
monastery

4. Hierarchical system

dgon bdag, head of the monastery, hereditary

two dbu mdzad

two dge skos

two gnyer pa

two mchod dpon

All the incumbents are replaced every three years with the exception of the

mchod dpon who is replaced every year.

5. Current number of monks

There are one hundred and eight monks and novices in the monastery.

6. Current education

There are no organized classes; the novices are trained by the elder monks.

7. Educational exchange

The monastery has close ties with sNang zhig Monastery (No.180) in rNga khog

that sends a teacher whenever needed.

8 / 9. Rituals

1st month: commemoration of mNyam med Shes rab rgyal mtshan on the 4th
and 5th days, and the dGa’ mal smon lam festival from the 7th to the 18th
day

In the past, the sa glang prediction ceremony was held in the early morning

of the last day of the dGa’ mal smon lam festival and during the day the

’cham dance was performed for the public audience.

1st month-2nd month: the dgu gtor rite based on the Khro phur from the
26th day of the to the 1st day of the 2nd month

3rd month: the ritual cycle of Ma rgyud from the 13th to the 15th
day

4th month: the observance of the summer-fast (dbyar gnas) from the 8th
to the 15th day

11th month: commemoration of of sKyabs mgon Zla ba rgyal mtshan on the
7th and 8th days

12th month: the ritual cycle of sTag la from the 10th to the 15th
day

10. Books held in the monastery

There are manuscript copies of several works by the first and thirteenth

Tshab tsha masters.

11. Income expenses

The monastery has no regular Sources of income and depends on offerings from

the faithful.

12 Local community

There are five local communities which form the local lay community (lha

sde) of the monastery. They are A ’ben, Ha phan, mTsho phan, mTha’ ba and

rMa yul. The A ’ben community comprises four villages: rGya khag with nine

families, A pa with fourteen families, sMan tshang with nineteen families

and Tsho ngan with ten families. The Ha phan community comprises two

villages: Kha stod with twenty-seven families and Chu ’khyil brag dgon with

thirty-three families. The mTsho phan community comprises three villages:

rGya khag with seven families, Grwa khag with ten families and Chu ’khyil

brag dgon with ten families. The mTha’ ba community comprises four villages:

’Bro sde with thirteen families, rTa nga with three families, rGya khag with

eight families and mKhas grub with five families. The rMa yul community has

three villages: sGra to with six families, Brag ’gag with eight families and

bDud bcom with five families.

On the mountain behind the monastery called Shes rab lha rtse there are two

la btsas. One is called mTshan nyid la btsas which is built at the top, the

other la btsas, on the mountainside known as Srid rgyal la btsas, is

dedicated to the goddess Srid rgyal. The renewal ceremony of these la btsas,

performed by the monks, takes place on the 1st day of the 5th month.

Mount Ri Dzam bha lha, believed to be the abode of the local deity with the

same name, is located 15 km east of the monastery. The deity is propitiated

by the five communities together on the 5th day of the 5th month.

There is also the sacred mountain (gnas ri) known as Bya dur located 1 km

north of monastery (cf. sNa steng Monastery No.199). It is venerated by all

the people from Shar khog and other regions.

14. Occupation of the local people

Agriculture and trading

Sources

(1) Interviews

In autumn of 1998 with the following monks at the monastery: Sra bstan mi

’gyur (b.1936), Tshul khrims rgya mtsho (b.1964) and Shes rab mthar phyin

(b.1972)

(2) Texts

rNga khul zung chu rdzong gi bya dur dga’ smin (mal) dgon pa’i lo
rgyus mdor bsdus, NKhGL pp.94-97

dPal gshen bstan dga’ mal g-yung drung dar rgyas gling gi dkar chag
dpyid kyi glu dbyangs thos pa tshig gi rab phreng, ZGSK
pp.146-171

Toni Huber, ‘Contribution on the Bon Religion in A-mdo’: The
Monastic Tradition of Bya-dur dGa’-mal in Shar-khog’, Acta Orientalia,
Vol.59 (1998), 179-227

(209) New dGa’ mal Monastery

1. Name

The monastery’s full name is dGa’ mal gShen bstan kun khyab bde chen gling.

2. Location

The monastery is located on the roadside 34 km north of the county seat of

Zung chu.

3. History

After the events of Cultural Revolution, there were several unsuccessful

attempts to found a new monastery for all the Bonpo population in Shar khog.

Finally, in the nineteen-eighties the local authorities gave permission to

rebuild one Bonpo monastery on the site of the old dGa’ mal Monastery. It

regrouped the five former main monasteries: dGa’ mal, sNa steng (No.199),

Rin sprungs (No.200), sNang zhig dngul sku (No.201), and sKyang tshang

(No.202).

When the assembly hall of the new dGa’ mal was completed, Shes rab mthar

phyin (b.1933) was chosen to be the abbot and sKal bzang dar rgyas the chief

teacher (bon slob) of the new monastery. The monks of the old dGal’ mal were

content to cooperate in establishing the new dGa’ mal. Later, however, the

monks of sKyang tshang, sNang zhig, Rin sprungs, sNa steng and other

monasteries in the area began to rebuild their own monasteries at their

original sites and resumed independent religious activities. This event led

the monks of the old dGa’ mal to rebuild their own monastery too, although

the two are now located within the same compound. The new dGa’ mal

nevertheless continues to function as a representative body of the five

monasteries.

4. Hierarchical system

one mkhan po, appointed

two dge skos who are replaced every two years.

Every year since 1996, the five monasteries in turn send an abbot, a dbu

mdzad, a mchod dpon and a ’cham dpon; there is one bon slob and one lo gsum

mkhan po, chosen among the monks in the monastery or invited from one of the

other monasteries.

5. Current number of monks

There are few monks living in the monastery on a permanent basis and their

number fluctuates. However, when the five monasteries mentioned above gather

at the monastery to perform the two major annual rituals, their number

exceeds four hundred.

6. Current education

There are no organized classes; the novices are trained by the elder

monks.

7. Educational exchange

The monastery maintains close ties with the five monasteries mentioned

above.

8 / 9. Rituals

1st month: commemoration of mNyam med Shes rab rgyal mtshan on the 4th
and 5th days; the smon lam festival from the 18th to the 23rd day of the
1st month with the ’cham dance on the last day all five monasteries
together. This gathering is known as dgun ’tshogs, the ritual in winter

4th month: the observance of the summer-fast (dbyar gnas) from the
13th to the 15th day

5th month of the: the recitation ceremony of the Ti tri su (dbyar
’tshogs) from the 8th to the 16th day of the with the ’cham dance on the
last day all five monasteries together. This congregation is called dbyar
’tshogs.

9th month: the ritual cycle of Phur pa from the 23rd to the 30th
day

10th month: commemoration of Zla ba rgyal mtshan on the 8th and 9th
days

11. Income and expenses

The monastery has no regular Sources of income and depends on offerings from

its followers.

12. Local community

Since the monastery represents the five monasteries mentioned above, it has

no local lay community of its own.

13. Local festivals

For the local festivals, see the accounts of the five monasteries.

14. Occupation of the local people

See No. 12.

Sources

(1) Interviews

In autumn 1998 with: rNam rnam Tshe ring dbang rgyal, a monk at the

monastery (b.1937)

(2) Texts

Zing (zung) chu bya dur dga’ mal dgon chen nam dpal gshen bstan kun
khyab bde chen gling gi dkar chag lung rig chu shel dbang po’i bdud
rtsi’i rgyun by sGra dpal, ZGSK pp.35-67

rNga khul zung chu rdzong gi dung ri bya ’phur dgon pa’i lo rgyus
mdor bsdud, NKhGL pp.101-102

‘Victory banners, social prestige and religious identity:
Ritualized sponsorship and the revival of Bon monasticism in Amdo
Shar-khog’ by Mona Schrempf in Samten G. Karmay and Yasuhiko Nagano,
ed., New Horizons in Bon Studies, National Museum of Ethnology, Osaka
2000, pp.328-329

(210) Shar khog gTso tshang Monastery

1. Name

The monastery’s full name is gTso tshang sMin grol bstan rgyas gling and was

named after its founder, gTso ’phags Zla ba rgyal mtshan.

2. Location

The monastery is located 17 km north of Songpan, the seat of Zung chu

county.

3. History

According to Hor btsun bsTan ’dzin blo gros, gTso ’phags Zla ba rgyal

mtshan, was born in the Earth-Rat Year of the 2nd rab byung (1168). His

successor was gTso ’phags Nyi ma rgyal mtshan. After several generations the

gTso tshang lineage was interrupted, but was reestablished with gYung drung

bstan ’dzin who rebuilt the assembly hall (’du khang) in 1862. The monastery

was then looked after by a series of religious practitioners: bSod nams

bstan rgyal, Shes rab bstan ’dzin, A khu ’Brug yag, gYung drung phun tshogs

and Kun dga’ rgyal mtshan. The monastery was closed down during the Cultural

Revolution and was reopened in 1995, later than most monasteries which, for

the most part, were rebuilt in the 1980s. Prior to its reopening, its monks

lived in Rin spungs Monastery (No.200), since, according to oral tradition,

Rin spungs was originally a branch of gTso tshang.

The reconstruction of gTso tshang was part of the Development Project of the

One Hundred Townships of Sichuan Province launched in 1991 which included

gTso tshang township. The monks of gTso tshang Monastery living in Rin

spungs moved to the new gTso tshang Monastery after 1995, but, since it is

new and small, Rin spungs Monastery still supports it and sends teachers

whenever needed and the monastery has in fact become a branch of Rin spungs.

The two monasteries perform their annual rituals together.

4. Hierarchical system

dgon bdag, first hereditary

Rin spungs and gTso tshang have two common dge skos: the senior dge skos

from Rin spungs and the junior one from gTso tshang. They are both replaced

every two years. There are two dbu mdzad both from Rin spungs since the two

monasteries perform all their rituals together. The monasteries have two

common spyi ba (or gnyer pa) and two mchod dpon who are replaced every two

years.

6 and 7. Current education and educational exchange

For the reasons mentioned above the monastery maintains close ties with Rin

spungs and the monks go there to study.

8 / 9. Rituals

The monks go to Rin spungs Monastery (No.200) for major rituals.

The monks of Rin spungs also come to gTso tshang Monastery for certain

rituals such as the recitation ceremony of the Ma tri from the 23rd day of

the 4th month to the 1st day of the 5th month with a ’cham dance on the last

day. The monastery also performs a number of rituals alone: The rNam rgyal

stong mchod from the 2nd to the 5th day of the 5th month, the ritual cycle

of Ma rgyud from the 6th to the 9th day of the 5th month and the ritual

cycle of sTag la for five days in the eleventh month (no fixed dates).

10. Books held in the monastery

The monastery has no books for common use; the monks have their own

books.

11. Economic circumstances of the monastery

The monastery has no regular Sources of income and depends on offerings from

the faithful. The monks provide their own food.

12. Local community

The local lay community consists of four villages: Bar rong with about

twenty families; ’Phen ’dzin with twelve families, Chu lung tshur ta with

seventeen families, Lung tshang with twenty-four families and gTso tshang

with eleven families.

13. Local festivals

The la btsas on the mountain behind the monastery is called bKra shis. Its

renewal ceremony is performed by the monks on the 1st day of the the 1st

month and the 4th day of the 5th month.

There are two la btsas of the four villages. One is called gSas mkhar and

the other Nor bu. They are situated on a mountain of the local deity. The

deity is propitiated by the village people on the 1st day of the 1st month

and the 4th day of the 5th month.

The monks and local lay community also join other villages in the region to

venerate the two sacred mountains, Bya dur and Dung ri. (cf. sNa steng

Monastery No.199).

14. Occupation of the local people

Farming and trading

Sources

(1) Interviews

With sKal bzang (b.1930) in autumn 1998

(2) Texts

gTso tshang dgon pa smin grol bstan rgyas gling gi dkar chag snang
gsal me long by Shes rab mthar phyin in Zing (zung) chu rdzongs dgon
pa so sogs (so’i) dkar chag, Mimeograph, 1993, p.258

gZi tsha sde dgu County

This is a place originally called Khod po valley (Khod po khog). It was

called Nan ping in Chinese in the periods of 1953 to 1959 and 1962 to

1999 as a administrative county, and received its present name in 1999.

The “Nine Villages of the descendants of the gZi clan” (gZi tsha sde dgu)

are ancient tribes of rGyal rong in Amdo.

gZi tsha sde dgu County is located in rNga ba Tibetan Autonomous

Prefecture, Sichuan Province. There are 123 villages in the county

divided between 19 townships. The county covers an area of 5289.83 sq km.

The population is 47,779 (10,854 of whom were Tibetans in 1980). The

county seat is gZi tsha sde dgu and is 576 km from ’Bar khams, the

capital of rNga ba Prefecture.

(211) rTsub ma Monastery

1. Name

The monastery’s full name is rTsub ma gYung drung dar rgyas gling or rTsub

ma sTag skyong gYung drung dar rgyas gling.

2. Location

The monastery is located 120 km northwest of gZi tsha sde dgu, the county

seat.

3. History

The monastery was founded by bsTan pa tshul khrims (1897-1968) in 1939. He

was succeeded by gYung drung phun tshogs (b.1933), the present head of the

monastery. It was reconstructed in 1984. It was destroyed again by fire and

was rebuilt in 1991.

4. Hierarchical system

one grwa tshang bla ma, elected

two dbu mdzad

two dge skos

two spyi ba

All the incumbents besides the grwa tshang bla ma are replaced every two

years.

5. Current number of monks

There were thirty-two novices and monks in the monastery in 1998.

6. Current education

There are no organized classes. The young novices are trained by the elder

monks.

7. Educational exchange

Since the monastery was closely connected with A skyid sKyang tshang

(No.194) and sGur skyang (No.196) Monasteries in the past, Dri med ’od zer,

the head of these monasteries, looks after rTsub ma Monastery, and the monks

go to his monasteries for their ordination and the three-year retreat (lo

gsum).

8 / 9. Rituals

1st month: the smon lam prayer from the 5th to the 10th day based on
the gYung drung klong rgyas

2nd month: the ritual based on the Yi dam kun ’dus from the 9th to the
22nd day

3rd month: the observance of the smyung gnas abstinence from the 14th
to the 16th day

4th month: the ritual based on the gYung drung klong rgyas from the
14th and 15th day

5th month: commemoration of sKyang sprul Nam mkha’ rgyal mtshan from
the 21st to 22nd day

6th month: the ritual based on the gYung drung klong rgyas from the
14th to 15th day

9th month: the srung bzlog rite based on the ritual cycles of sTag la
and Phur pa from the 1st to the 3rd day

11. Income and expenses

The monastery has no regular Sources of income and depends on offerings from

its followers. The monks provide their own food.

12. Local community

The local lay community of the monastery (lha sde) consists of rTsub ma gong

ma and rTsub ma ’og ma communities. rTsub ma gong ma comprises four

villages: lTong phrug with ten families, rTa ro with five families, ’Dre bu

with fourteen families and Tang be with three families.

rTsub ma ’og ma comprises five villages: lTong phrug with twelve families,

rTa ro with seven families, ’Dre bu with nine families, Bla ’og with five

families and Tang be with five families.

13. Local festivals

The mountain behind the monastery is called sByin ’bum regarded as the abode

of Bya dur mgo, the local deity. There is a la btsas named gYung drung nor

bu. Its renewal ceremony takes place on the 3rd of the 9th month. Another

mountain called rTsub ma brag dkar with its la bstas is located at 5 km west

of the monastery. Its renewal ceremony takes place on the 1st of the 3rd

month.

The people from this region also participate in the veneration of Mount Shar

Dung ri and the lake Dung ri gSer mtsho. These are sacred sites of Bon and

renowned for their beauty. They are located in Shar khog, 247 km east of the

monastery. Mount Byang Bya dur, another sacred site in Shar khog is 187 km

east of the monastery (cf. sNa steng Monastery No.199).

14. Occupation of the local people

Agriculture

Sources

(1) Interviews

In autumn 1998 with gYung drung phun tshogs (b.1933), the present head of

the monastery

(2) Texts

Nan phing rdzong rtsub ma dgon pa’i lo rgyus mdor bsdus, NKhGL
p.258

Si khron zhing chen rnga ba bod rigs rang skyong khul nan phing
rdzong gi sa cha’i ming btus, published by Nan phing rdzong gi sa ming
’go khrid tshan chung, 1983

(212) Dar rgyas Monastery

1. Name

The monastery’s full name is Khod po gYung drung dar rgyas gling.

2. Location

The monastery is located 54 km east of gZi tsha sde dgu, the county seat and

is accessible by car.

3. History

After several unsuccessful attempts, Dar rgyas Monastery was the first Bonpo

monastery to have been founded in the Khod po area. It was founded by Khod

po sKal bzang nyi ma in the 10th Rab byung (1567-1626). The monastery was

maintained by his descendants as the successive heads of the monastery:

Khod po sKal bzang nyi ma

bsTan ’dzin rgyal mtshan

Nam mkha’ rgyal po

Shes rab blo gros

Yu bo

The fifth is the present head of the monastery. He was studying at Brag

g-yung drung Hermitage (No.207) in Shar khog under the master Khyung g-yang

when I visited Dar rgyas Monastery in autumn 1998. Since he is too young to

take on his responsibilities, Phun tshogs ’od zer, a master from the Bon

’khor lineage of Rab dben Monastery (No.215) in the same county, was invited

to look after the monastery.61 The monastery was rebuilt in the 1980s.

4. Hierarchical system

one dgon bdag

two dbu mdzad

two dge skos

two spyi ba

two mchod dpon

All the incumbents besides the dgon bdag are replaced every three years.

5. Current number of monks

There were eighty-five novices and monks in the monastery in autumn 1998.

6. Current education

There are no organized classes. The young novices are trained by the elder

monks.

7. Educational exchnage

The monastery has no particular ties with any other monastery.

8 / 9. Rituals

1st month: commemoration of mNyam med Shes rab rgyal mtshan from the
2nd to the 6th day

2nd month: the ritual cycle of Phur pa from the 5th to the 9th day

3rd month: recitation of Ma tri from the 7th to the 16th day with the
’cham dance on the 15th day

5th month: rNam rgyal stong mchod from the 11th to the 13th day

9th month: the ritual cycle of sTag la from the 25th to the 29th day
with the dgu gtor rite on the 29th day

10. Books held in the monastery

The monastery has one printed copy of the Bonpo Kanjur.

11. Income and expenses

The monastery has no regular Sources of income and depends on offerings from

the faithful. The monks provide their own food.

12. Local community

The local lay community of the monastery consists of eight communities

scattered over a large area: Ba stod community comprising three villages

known collectively as Ba stod khag gsum: Ba yo village with fourteen

families, Bu ’bo with forty-two families and rTsa zhol with thirty-two

families. Khyung chag community comprising three villages: Bo skong with

twenty-five families, Tshe skong with eighteen families and Pur ngo with

twenty-two families. Lang chen community comprising Lang chen village with

forty-two families. Nyang tan community comprising Nyang tan village with

twenty-five families. Gro rtsi community comprising two villages: Gro rtsi

with twenty-seven families and Cho ba with thirty families. gTsang tsha

community comprising three villages: Yang yan with twenty-eight families, Gu

sras with forty families and sBrul tshang with twenty-eight families. ’Phan

po community comprising two villages: ’Phan po with fifteen families and

mKhar mdo with thirty families. mDzo lo community comprising mDzo lo village

with twenty families.

13. Local festivals

Mount Khod rtse behind the monastery is believed to be a sacred mountain

associated with Ma rgyud. There is a la btsas called gSas mkhar located on

the mountain’s summit. Its renewal ceremony takes place on the 1st day of

the 5th month. There is also a sacred mountain (gnas ri) called lCam sras

dom mgo 2 km west of the monastery that was sanctified by sKyang ’phags and

venerated on the 1st, 8th and 15th days of any month, because the

propitiating date is already unknown.

gNyan chen bla ma snang rtse, a mountain located 1 km north of the monastery

is regarded as the abode of a local deity of the same name. A la btsas

called Sa stag is dedicated to him and is propitiated by the monastery on

the 29th of the 9th month.

Ba stod and Nyang tan communities share the same la btsas on the 15th day of

the 5th month. The la btsas of Khyung chags community is renewed on the 13th

day of the 5th month. The la btsas dedicated to gNyan chen Pe tis stag mgo,

the local deity is renewed by the Lang chen community on the 11th day of the

4th month. The la btsas called Mo skyong of Gro rtsi community is renewed on

the 10th day of the 4th month. The la btsas called Brag mkhar of gTsang tsha

community is renewed on the 15th day of the 3rd month. The la btsas called

Bya dkar of ’Phan po community is renewed on the 11th day of the 3rd month.

The la btsas named lHa khang gdong of mDzo lo community has no fixed date

for its renewal ceremony.

The people of this area also venerate Mount Bya dur and Dung ri, the two

most important sacred mountains in Shar khog, the neighboring county (cf.

sNa steng Monastery No.199).

14. Occupation of the local people

Agriculture

Sources

(1) Interviews

In autumn of 1998 with the following monks at the monastery: bsTan pa ’od

zer (b.1944), sKal bzang rnam rgyal (b.1953) and sKal bzang tshul khrims

(b.1940)

(2) Texts

Nan phing rdzong dar rgyas dgon pa’i lo rgyus mdor bsdus in rNga
khul gyi dgon pa’i lo rgyus, NKhGL p.260

(213) Sa dbus Monastery

1. Name

The monastery’s full name is Sa dbus bKra shis phun tshogs gling also called

Sa dbus gYung drung ’phel rgyas dgon. Sa dbus is the name of the community

where the monastery is located. It is also spelt Sa ’ug, Sa ’u or Sa

yul.

2. Location

The monastery is located 116 km northwest of the county seat of gZhi tsha

sde dgu.

3. History

According to oral tradition, the monastery was founded by sKyang ’phags, a

Bonpo saint of Amdo who was very active in the 2nd Rab byung (1087-1146). It

is a branch of bSam ’grub Monastery (No.197) in mDzod dge, but no historical

records have been found. Since the assembly hall (’du khang) served as the

village’s granary during the Cultural Revolution, it has survived and was

restored in the 1980s.

4. Hierarchical system

one dbu mdzad

two dge skos

two spyi ba

one bsang gtong, apart from performing the bsang ceremony, he also
executes other religious services such as the bskang ’don at the
monastery. All the incumbents are replaced every two years.

5. Current number of monks

There were twenty-five novices and monks in the monastery in autumn 1998.

6. Current education

There are no organized classes. The young novices are trained by the elder

monks.

7. Educational exchange

The monastery maintains ties with the monasteries that are historically

related to sKyang ’phags, i.e. A skyid sKyang tshang (No.194), sGur skyang

(No.196) and bSam ’grub (No.197).

8 / 9. Rituals

1st month: mChod pa stong mtshan on the 15th and 16th days

2nd month: mChod pa stong mtshan on the 15th and 16th days

3rd month: Ti tri su and Ma tri alternately from the 1st to the 8th
day; mChod pa stong mtshan on the 15th and 16th days

4th month: the smyung gnas fast from the 15th to the 17th day

5th month: mChod pa stong mtshan from the 1st to the 16th day

6th month: commemoration of sKyang sprul Nam mkha’ rgyal mtshan on the
21st and 22nd days

10th month: Birth anniversary of sKyang sprul Nam mkha’ rgyal mtshan
on the 15th day

12th month: the ritual cycles of sTag la, Phur pa and Khro bo in
alternance from the 21st to 30th day with the ’cham dances on the 28th
and 29th days

10. Books held in the monastery

The monastery has no texts; some of the monks have their own books for

ritual purposes.

11. Income and expenses

The monastery has no regular Sources of income. It depends on offerings from

its followers. The monks provide their own food.

12. Local community

The Local lay community of the monastery is called Sa dbus consisting of

four villages: sMe ba with fifteen families, Rong le with fourteen families,

Bla sgrub with thirteen families and Tho sgrub with ten families.

13. Local festivals

There are two la btsas on the hill Gad pa stag mgo located 3 km north of the

monastery: the renewal ceremony of the one situated on the upper part of the

hill is performed by both monks and lay people and the one located on the

lower part is renewed by the lay people alone on the 11th day of the 4th

month.

The la btsas named brTse bzer east of the monastery is renewed by both lay

and religious communities on the 3rd of the 9th month.

There are also four la btsas. Each one has its own name: the one south of

the monastery is called dByar dus nor bu or dByar dus cog shing and the

three to the north, ’Dod ’jo nor bu, dPal rtsal seng ge and Shi mda’. Their

renewal ceremony is performed by the lay people of the four villages on the

11th day of the 4th month.

Both laymen and monks venerate Mount Bya dur and Mount Dung ri in Shar khog

(cf. sNa steng Monastery No.199).

14. Occupation of the local people

Agriculture

Sources

(1) Interviews

In autumn 1998 with: gYung drung tshul khrims (alias Klu ’bum ’brug,

b.1952), a monk at the monastery

(2) Texts

Nan phing rdzong gi sa yul dgon pa’i lo rgyus mdor bsdus in rNga ba
khul gyi dgon pa’i lo rgyus, NKhGL p.259

(214) lDong dpal Monastery

1. Name

The monastery’s full name is lDong dpal gYung drung me tog gling. lDong dpal

is the name of the community where the monastery is located. A variant

spelling is gDong dpe.

2. Location

The monastery is located 145 km northwest of the county seat of gZi tsha sde

dgu.

3. History

The monastery was founded by bsTan pa ’brug grags, a master of bSam ’grub

Monastery (No.197) in mDzod dge. No written records on the monastery’s

history have been found. The monastery was rebuilt in the 1980s. mChog grub

dpal bzang, the head of bSam grub Monastery in mDzod dge is also the dgon

bdag of lDong dpal Monastery.

4. Hierarchical system

one dgon bdag

one dbu mdzad

two dge skos

two spyi ba

All the incumbents besides the dgon bdag are replaced every two years.

5. Current number of monks

There were twenty-two novices and monks in the monastery in autumn 1998.

6. Current education

There are no organized classes. The young novices are trained by the elder

monks.

7. Educational exchange

The monastery has close ties with bSam ’grub Monastery in mDzod dge.

8 / 9. Rituals

1st month: commemoration of mNyam med Shes rab rgyal mtshan from the
5th to the 14th days

3rd month: mChod pa stong mtshan on the 1st and 2nd days

4th month: the smyung gnas fast on the 15th and 16th days

5th month: mChod pa stong mtshan from the 14th to the 16th days

8th month: traditionally the ritual based on the rTsa gsum is
performed from the 21st to the 25th day, but because none of the present
monks know how to perform it, they recite the mChod pa stong mtshan
instead

10th month: propitiation of the religious protectors (bka’ skyong) on
the 17th day and the renewal ceremony of the la btsas 18th day

12th month: the ritual cycles of sTag la, Phur pa and Khro bo
alternately from the 21st to the 30th day with the ’cham dances on the
28th and 29th days

11. Income and expenses

The monastery has no regular Sources of income and depends on offerings from

the faithful. The monks provide their own food.

12. Local community

There are six villages in lDong dpal community: Thang dga’ with twelve

families, Bya tshang with eleven families, sDong bar with thirteen families,

Thang sna with eleven families, mDo skong with twelve families and Yar lung

with eighteen families.

13. Local festivals

The mountain behind the monastery is regarded as sacred and is called gYung

drung gsas mkhar. Its la btsas is renewed by the monks on the 10th day of

the 12th month.

The renewal ceremony of the following la btsas: The la btsas called lDong

nags tsho sman of Thang dga’ village is renewed by the village people three

times a year: on the 11th day of the 4th month, the 4th day of the 5th month

and the 21st day of the 11th month. The la btsas of Bya tshang village is

acalled gSas mkhar, the la btsas of sDong bar village Nang skya bstan ’dzin

(there is a motorable road leading to it); the la btsas of Thang sna village

rDung ri rtse and the la btsas of mDo skong village lCang gsas dus log. Yar

lung village has four la btsas: gSas mkhar, ’Brug mgo, gNyan chen zhwa smug

and gSas mkhar nor bu. The renewal ceremony of all the above-mentioned la

btsas is performed by the people of their respective villages twice a year,

on the 11th of the 5th month and the 17th day of the 10th month.

The la btsas gNyan chen sGrung lha rgad po of lDong dpal village is renewed

once a year on the following days in alternance: the 11th day of the 4th

month, the 4th day of 5th month, the 15th day of the 6th month and the 17th

of the 10th month.

The people of the lay community also travel and participate in the

veneration of Mounts Bya dur and Dung ri in Shar khog (cf. sNa steng

Monastery No.199).

14. Occupation of the local people

Agriculture

Sources

(1) Interviews

In autumn 1998 with: gYung drung blo gros (alias Ya go, b.1942), a monk

at the monastery

(2) Texts

Nan phing rdzong gi gdong dpe dgon pa’i lo rgyus mdor bsdus, NKhGL
pp.259-260

(215) Rab dben Monastery

1. Name

The monastery’s full name is Rab dben bKra shis phun tshogs gling. Since the

monastery is located in rDza gzhi community it is also known as rDza gzhi

dgon.

2. Location

The monastery is located 41 km west of the county seat of gZi tsha sde dgu

which is renowned for its scenic beauty.

3. History

The date of the monastery’s foundation remains uncertain. According to oral

tradition, it has a history of 1100 years.62 Bon mkhar sKal bzang rin chen, the present head of the monastery,

has recorded an oral account according to which the original temple was

founded by Drang srong Nyi ma thag ’dogs. This sage is regarded as a

descendant of Kong tsha dbang ldan, one of the offspring of gShen rab Mi bo.

The Bon mkhar lineage therefore claimes to be descended from gShen rab Mi

bo.

bsTan ’dzin rgyal mtshan, the twenty-first of the Bon mkhar lineage, moved

the temple to the present site in 1573, and extended the establishment into

a monastery which he named Rab dben bKra shis phun tshogs gling,63 but the history of the establishment before his time remains

obscure. However, the account of Bon mkhar sKal bzang rin chen gives a list

of the heads of the monastery, but it is incomplete:

Drang srong Nyi ma thag ’dogs

2-20. The names are missing.

rNam dag tshul khrims

bsTan ’dzin lhun grub

Tshe dbang lhun grub

bsTan pa dar rgyas

lHun grub dbang rgyal

bsTan ’dzin dbang rgyal

Rin chen rgyal mtshan

gYung drung tshul khrims

Sang rgyas tshul khrims (1936-1959)

sKal bzang rin chen (b.1964), the present head of the monastery. The
monastery was rebuilt in the 1980s.

4. Hierarchical system

dgon bdag, hereditary

two dbu mdzad

two dge skos

three mchod dpon

two spyi ba, no predetermined term of office

All the incumbents besides the dgon bdag are replaced every two years.

5. Current number of monks

There are sixty-one novices and monks in the monastery.

6. Current education

There are no organized classes. The young novices are trained by the elder

monks.

8 / 9. Rituals

The monastery performs only two rituals: commemoration of mNyam med Shes rab

rgyal mtshan from the 3rd to the 6th day of the 1st month; Ma tri sgrub chen

from the 7th to the 16th day of the 4th month with the ’cham dances on the

15th day.

10. Books held in the monastery

The monastery has one printed copy of Bonpo Kanjur.

11. Income and expenses

The monastery has no regular Sources of income and depends on offerings from

the faithful. The monks provide their own food.

12. Local community

There are several communities scattered among eight villages: ’Brong khams

community comprises four villages: ’Bar yul mkhar with forty-three families,

mDa’ ’bur with six families, mDa’ ’joms with eleven families and Bod nang

with thirteen families.

Khyung yag community comprises two villages: Khyung yag with thirty-five

families and Nye kho with twelve families.

gNyan rtsa community comprises gNyan rtsa with forty families; Ngo stod has

one village: rDzong nang with thirty-seven families; Kyong te community

comprises four villages: Phar phyin with twelve families, bDe chen with

forty families, Sa cha with twenty families and Ha li with eighteen

families;

gZi tsha sde dgu community comprises nine villages: rDze tsha ba with sixty

families, Zhu ce with forty families, He dga’ with seven families, Bo bzo

with forty families, ’Phel ya with thirty families, rGyal ’phel with twelve

families, rGu ba with nine families, ’Phan po with twenty-six families and

’Phong bze ge with thirty-seven families. In addition, there are several

families scattered in various townships: Chu dkar, A lo, Ma ca, L’o dbyi,

Wu’u c’o and rTsa thang.

13. Local festivals

There is a sacred mountain (gnas ri) called rDza gzhi brag dkar located 3 km

east of the monastery, with a motorable road leading to it. It was revealed

by sKyang sprul Nam mkha’ rgyal mtshan and is venerated by the people of the

villages on the 15th and 30th day of the 6th month.

In addition they also go and participate in the veneration of Mounts Bya dur

and Dung ri, the two most important sacred mountains of Bon in Shar khog

(cf. sNa steng Monastery No.199).

14. Occupation of the local people

Agriculture

Sources

(1) Interviews

In autumn 1998 with: Bon mkhar sKal bzang rin chen (b.1963), the present

head of the monastery

(2) Texts,

Nan phing rdzong gi rab dben dgon pa’i lo rgyus mdor bsdus, NKhGL
pp.260-266

Wen chuan County

Wen chuan county is located in rNga ba Tibetan Autonomous Prefecture, Sichuan

Province. There are 18 townships subdivided into 126 villages. The county covers

an area of 3958.27 sq km. The population was 82,830 in 1980: 5,516 Tibetans and

17,322 Qiang. The county town is located at Wei zhou Township 246 km from ’Bar

khams, the capital of rNga ba Prefecture. (216) Bla ma Temple

Bla ma Temple is located 110 km south of the county seat of Wen chuan,

two-kilometer walk up the mountain to reach the monastery. Wen chuan is a county

of rNga ba Tibetan Autonomous Prefecture in Sichuan Province. Since the Tibetans

in the area are completely sinicized and no longer speak Tibetan, they use even

Chinese names, although they acknowledge that they are Tibetans. The founder of

the temple remains unknown. When I visited the site in 1998, the caretaker of the

temple, an old Tibetan man called Ma Qingyun, who had been a soldier in the Long

March, was the only person there who knew how to read some Tibetan. The temple was

rebuilt in the 1980s. Only a small number of lay practitioners occasionally come

to the temple to worship and make offerings. Ma Qingyun occasionally performs

simple rituals for local families when requested. The temple has two copies of the

gSer ’od nor bu ’od ’bar (xylographic edition), and one manuscript volume of

various ritual texts. Economic circumstances of the temple depends on offerings

from the faithful. Many people come to the temple to worship and make offerings

although there is no local community as such. Occupation of the local population

is farming. Sources

(1) Interviews

In autumn 1998 with: Ma Qingyun (b.1918)

(217) mChog gsum Temple

Since the Tibetans in the Wen chuan area have been completely sinicized, most

of them call the temple by its Chinese name, Sansheng Miao, (a literal

translation of mChog gsum lha khang). The temple is located on the road 110 km

south of the county town of Wen chuan.

According to oral tradition, originally there was a Guan di Miao, a temple

dedicated to the Chinese deity Guan di. Sang rgyas dpal ldan, a Bonpo master

from Central Tibet enshrined a statue of gShen rab Mi bo as the main statue of

the temple together with two other statues --relegating the Guan di statue

among the secondary deities-- and transformed the establishment into a Bonpo

temple named mChog gsum lha khang.

There were no lay devotees when I visited the temple in 1998, only an old
lady looking after it. I was told that she was a Tibetan, from Chu chen in
rGyal rong, and now she was the caretaker of the temple. The temple was
rebuilt in the nineteen-eighties. It has close ties with gYung drung dar
rgyas Monastery (No.170) in Rong brag county. The local people invite five
monks from gYung drung dar rgyas Monastery to perfome an annual ritual on
the 15th day of the 2nd month every year.

Since there are no other religious activities apart from the ritual mentioned

above, very few people come to the temple. Indeed many of the villagers have

not been to the temple for years and don’t even know to which religious

tradition it belongs.

Sources

(1) Interviews

In autumn 1998 with: Xiao Shufang, the caretaker of the temple who was

around seventy years old when I visited the place (she did not know the

year of her birth)

(2) Texts

Wen chuan rdzong gi sa cha’i ming btus compiled and printed by Wen
chuan rdzong gi sa cha’i ming btus las don ’go khrid tsho chung, p.1,
Wei zhou, 1982

(218) La tha Temple

1. Name

The temple is also called A lo Temple. This name of the temple is said to be

Mongolian, since the temple’s devotees are mainly of Mongolian origin and

are said to be descendants of a Mongolian army.

2. Location

The temple is located 120 km from the county town of Yanyuan, which is part

of Liangshan Yi Autonomous Prefecture in Sichuan Province.

3. History

When I went to visit the region I was unable to reach the temple owing to

floods that had destroyed the road to Yan yuan county. I was unable to find

any written Sources concerning the temple’s history (and I doubt that any

exist). In Xichang, the capital of Liangshan Prefecture, I met one aged

woman from the village where the temple is located. She told me that

according to a legend the temple was founded in the 13th century. The

devotees of this temple are mainly Mongolians but also include some Tibetans

and Naki, and even some Yi, another ethnic group living in the area. The

Mongolian army, of which the present Mongolians are said to be the

descendants, arrived in the region in the 17th century with Gushri Khan. In

the past, the temple was looked after by the leading Mongolian family, whose

eldest son inherited his father’s position as chief, while the second and

third sons became the gnyer ba and head of the temple respectively. When

there were not enough sons, the incumbents were chosen from among the

family’s relatives. The temple was rebuilt in the nineteen-eighties.

4. Hierarchical system

There is one dge skos and one dbu mdzad, both replaced every three years.

5. Current number of devotees

There are one hundred and twenty-nine tantric practitioners who work as

farmers and live with their families and only go to the temple to perform

the annual rituals.

6. Current education

The younger practioners are trained by the elder practitioners.

7. Educational exchange

Since it is the only Bonpo temple in the area, it has no direct ties with

any other temple.

8 / 9. Rituals

1st month: the smon lam prayer from the 10th to the 20th day

4th month: the smyung gnas fast from the 1st to the 16th day

8th month: the minatsho ritual from the 6th to the 11th day

9th month: the dutsetshok ritual from the 26th day to the 29thday;
this is followed by the gelacha ritual.

The terms minatsho, dutsetshok and gelacha are said to be the Mongolian

names for the rituals, but none of the people whom I interviewed in Xichang

knew what they meant.

11. Income and expenses

The temple has no regular Sources of income and depends on offerings from

its followers.

12. Local community

About 5,000 Mongolian, Tibetan and Naki in the area

14. Occupation of the local people

Farming

Sources

(1) Interviews

In autumn 1998 with: Wang Wenzhi, a Mongolian woman who comes from the

village where the temple is located and who works at the Department of

Minorities and Religion of Liangshan Prefecture government.

Abbreviations

BHMT Brief History of Monastories in Dibu

(Tewo), in Chinese, by Yanglen Dorje in The

Bo rig gnas lo rgyus dpyad gzhi’i yig cha (Deb gnyis pa). Edited by the Editing Commitee for

Historical Accounts of Past Events of the CPPCC of Tewo County of Gannan Tibetan

Autonous Prefecture, 1994.

BLKM Bod kyi lo rgyus kun dga'i me long by

dMu dge bSam gtan in Rig gnas lo rgyus dpyad yig bdams bsgrigs of rnga ba Chang

and Tibetan Autonous Prefecture (Deb lnga ba). Edited and published by the CPPCC

of Rnga ba Chang and Tibetan Autonous Prefecture in Sichuan Province. 'Bar khams,

1987.

BGLD Bon brgya dgon sman ri bshad sgrub smin grol gling gi lo rgyus mdor bsdus by Bon brgya dGe legs lhun grub rgya

mtsho, MS.

BBD Byang bya dur by sGra dpal, Mineograph.

Zung chu, 87 pages.

CNTK Bḍe bar gshegs pa’i bka’i dgongs ’grel bstan bcos ’gyur ro cog par du sgrub pa’i tshul las nye bar brtsams pa’i gtam yang dag par brjod pa dkar chag yid bzhin nor bu’i phreng ba (or Co ne’i bstan ’gyur dkar chag) by Kun mkhyen ’Jigs

med dbang po. Kansu mi rigs dpe skrun khang. Lanzhou, 1986.

DBSJ Di pu jing nei ben jiao si yuan gai kuang jian jie (A Brief Presentation of Bonpo

Monasteries in Thebo Area) by Tshe ring bkra shis. Tibetan Studies,

Chinese edition. Lhasa, 1996.

DMCB Mḍo smad chos ’byung or Ḍeb ther rgya mtsho by Brag dgon pa dKon mchog

bstan pa rab rgyas. Kansu mi rigs dpe skrun khang. Lanzhou, 1982.

Donrup Lhagyal, Bonpo Family Lineages in Central

Tibet, in Samten G. Karmay and Yasuhiko Nagano ed., New Horizons in Bon Studies, National Museum of Ethnology,

Osaka, 2000, pp.429-508.

DzNGL Mḍzod dge’i bod brgyud nang bstan dgon sde so so’i lo rgyus mdor bsdus, compiled by Srid gros mdzod dge rdzong u yon

lhan khang rig gnas lo rgyus dpyad yig khang, Nang khul yig cha, rNga ba Tibetan

and Qiang Aunomous Prefecture,1999.

GTGN Gung thang bstan pa’i sgron me’i rnam thar by dPal mang Pantita. Kan su’u mi rigs dpe skrun khang. Lanzhou,

1987.

KBTL Kan lho bod kyi tsho shog lo rgyus mdor bsdus by Ma Denkun and Padma Dorje, No.11, in Kan lho lo rgyus dpyad gzhi'i yig rigs. Published by the

Editing Commitee for Historical Accounts of Past Events of the CPPCC of Gannan

Tibetan Autonous Prefecture. Hezuo (Gtsos), 1994.

KGLG Khams phyogs dkar mdzes khul gyi dgon sde so so’i lo rgyus gsal bar bshad pa nang bstan gsal ba’i me long. Compiled

by Krung go’i bod kyi shes rig zhib ’jug lte gnas kyi chos lugs lo rgyus zhib ’jug

so dang/ Krung go bod brgyud nang bstan slob gling bod brgyud nang bstan zhib ’jug

khang/ Zi khron zhing chen dkar mdzes khul chos lugs cud/ dKar mdzes khul yig

bsgyur cud las khungs/ Beijing, in 1995.

KNGL Kan lho’i bod brgyud nang bstan dgon sde so so’i lo rgyus mdor bsdus (Bar cha), Restricted use. Compiled by

Wanggyal. The Editing Committee for Historical Accounts of Past Events of the

CPPCC of Gannan Tibetan Autonomous Prefecture. Hezuo (Gtsos), 1993.

KhKRL Khri ka'i rig gnas lo rgyus. Compiled

by Srid gros khri ka rdzong khong mi lhan tshogs rig gnas lo rgryus khang,

unofficial publication. Xining, 1996.

KTGN Gṣhen gyi dge sbyong khri ka ba kun bzang bstan pa'i rgyal mtshan gyi rnam thar by sBra ser Pantita Kun bzang bstan pa'i rgyal mtshan (autobiograghy incomplete), MS.

KTSD Kan su zhing chen the bo rdzong sa ming byung tshul gyi deb ther (Nang khul rgyu cha) by the Group of General Survey

of Place's Names in Tewo County. Tewo, 1987.

NKhGL Rṇga ba khul gyi dgon pa'i lo rgyus

(temporary title) by the Religion Bureau and the Buddhist Association of rNga ba

Tibetan and Qiang Nationalities Autonomous Prefecture in Sichuan Province,

MS.

NBBK Gṇas mchog brag dkar bya rgod kyi dkar chag man shel gong bu'i 'khor lo by Hor btsun bsTan 'dzin blo gros rgya

mtsho in Rṇga ba khul gyi gnas yig (Vol.1),

pp.121-140. The Office of Edition and Translation of Apa (Rnga ba) Tibetan

Autonomous Prefecture in Sichuan Province.

NMKD Gṇas chen dmu ri seng ge yongs rdzogs bkra shis lha yi mdun sa zhes pa’i dkar chag gnas kyi lde mig by Tshul

khrims rnam dag in Rṇga ba khul gyi gnas yig

(Vol.2), pp.151-235, The Office of Edition and Translation of Apa (Rnga ba)

Tibetan Autonomous Prefecture in Sichuan Province.

SZNT RJe btshun bla ma dam pa nges pa don gyi g-yung drung 'chang dbang dpal shar rdza ba chen po bkra shis rgyal mtshan dpal bzang po'i rnam par thar pa ngo mtshar nor bu'i phreng ba thar 'dod mkhas pa'i mgul rgyan by dBra ston bsKal bzang bstan pa'i rgyal mtshan

(1897-1959). Beijing: Krung go bod kyi shes rig dpe skrun khang, 1990.

TGLG Gṭso tshang dgon pa’i lo rgyus by

lDong rigs pa A skal, MS. This text is written down from just memory in

1983.

TGLR Rṭse zhig gam rtse dbus dgon pa'i lo rgyus rags tsam zhu ba by Shes rab bstan pa'i zla ba. MS.

TLPY Ṭhe bo rig gnas lo rgyus kyi dpyad gzhi'i yig cha (Die bu wen shi zi liao),

Vol.2. Edited by Yanglin Dorje, in Chinese. Unofficial publication.

Thewo,1994.

TsGLNy Mṭsho lho khul gyi dgon sde khag gi lo rgyus snying bsdus. Compiled by mTsho sngon zhing chen mtsho lho bod rigs

rang skyong khul nang bstan mthun tshogs dang krung go'i bod brgyud nang bstan

mtho rim slob gling nang bstan zhib 'jug khang, mTsho sngon mi rigs dpe skrun

khang, Zi ling (Xining), 1999.

TzGLNy Mṭsho lho bod rigs rang skyong khul gyi dgon sde khag gi lo rgyus snying bsdus. Compiled by mTsho sngon zhing

chen mtsho lho bod rigs rang skyong khul nang bstan mthun thogs dang krung go'i

bod brgyud nang bstan mtho rim slob gling nang bstan zhib 'jug khang. mTsho sngon

mi rigs dpe skrun khang, 1999, Ziling (Xining),

TZLD Rṭse zhig lo rgyus mdor bsdus by Bon

brgya dGe legs lhun grub rgya mtsho. MS.

YBTP GYong drung bon gyi bstan ’byung phyogs bsdus by dPal tshul, Bod ljong mi rigs dpe skrun khang, Lhasa,

1988.

ZGSK Zing (zung) chu rdzong dgon pa so sogs (so’i) dkar chag. Compiled by A gling bsTan ’phel. Mimeograph, 1993.

ZNYZ Zhuo ni yang tu si zhuan lue (Brief Bibliograghy of Co ne rgyal bo) by Yang

Shihong. Published by Si chuan minority publishing house, 1989, Chengdu.

Bonpo monasteries and temples of the Himalayan region

Mustang District

(219) Klu Brag Monastery

The only Bonpo community of any size in Mustang is Klu brag, a village of

ten-and-a-half estates (grong pa) subdivided into fourteen households (khang

pa) and sixteen hearths (me khral). There are also three private temples, in

Jomsom, Nardzong and Dzar, but because they concern only individual families

they are not considered here.

1. Name

The settlement, called Klu brag is itself sometimes referred to in

historical works as a monastery (dgon pa), rather than just a village. This

is probably because the community is populated by people who are ranked as

Priests (bla mchod) in the social hierarchy of the area, between Nobles

(dpon po) and Commoners (phal pa).

There are, however, a number of temples (variously called lha khang and dgon

pa) that are either still functional or derelict and abandoned. The main

temple (lha khang) is called Phun tshogs gling. It is a public institution,

and it is here that almost all the community ceremonies are held.

In addition to Phun tshogs gling, there is another communal temple called

sGom phug dgon pa, “the temple of the meditation cave”, situated uphill some

twenty minutes’ walk to the south of the main settlement area. And finally,

there are three active private temples:

two adjoining temples a short distance to the east of the main
settlement area, belonging to the Glo bo Chos tsong and Ja ra sgang
clans

the bla brang, belonging to the estate of Klu brag’s founder, Yang
ston bKra shis rgyal mtshan

There are also a number of caves that are used for meditative retreats.

The village temple, Phun tshogs gling, was founded in the nineteenth century

by Ka ru sGrub dbang bsTan ’dzin rin chen, who was born in western Tibet in

1801 and later developed close links with Klu brag. sGom phug dgon pa is

said to have been built much earlier by the founders of the village in the

thirteenth century, or shortly afterwards. It appears to have been restored

a number of times, but most recently, after its complete collapse, it was

rebuilt with a grant from the Danish Embassy in Kathmandu. A detailed report

of this reconstruction is attached below as an appendix.

2. Location

Klu brag is one of the nineteen settlements that form the old political

enclave known as Baragaon (Tib. Yul kha bcu gnyis). It is about two hours’

walk north of Jomsom, the headquarters of Mustang District, in Dhaulagiri

Zone, on the southern bank of the Panda Khola, an eastern tributary of the

Kali Gandaki.

3. History

The early history of Klu brag can be derived from three main sources in the

Tibetan language. The texts are as follows.

The first is entitled: “The voice of Brahma, the lineage history of
the clan of the Ya ngal priests which is like sight, the foremost of all
the senses”. A manuscript of this book, consisting of fifty-four pages
written in Tibetan script, is kept in the village of Klu brag. It has
also been published in India. The lineage history occupies approximately
one half of the text, while the first part deals with the Bonpo account
of the creation of the world. This work will be referred to below as the
Ya ngal gdung rabs (YDR).

The second source is entitled Dong mang gur gsum gyi rnam thar. This
is a short piece containing brief biographies of several bla mas from the
Ya ngal clan, principally Shes rab rgyal mtshan and his two sons, Dam pa
’bum rje and bKra shis rgyal mtshan. It has been published in India in a
collection entitled Sources for a History of Bon.

The third work is entitled “The biographies of the bla mas of the
rDzogs chen zhang zhung snyan rgyud lineage”. It contains the life
stories of over a hundred Bonpo bla mas. It has been published in India
under the title of Bonpo Nispanna Yoga.

The following account will not be a detailed discussion of these texts, but

will summarise the main historical events, and simply outline the lives of

the principal figures. Reference will also be made to certain important

historical documents from Thini and other villages of Panchgaon.

3.1. The Bon religion enters Mustang

The Ya ngal gdung rabs begins with the divine origin of the Ya ngal

lineage at the time of gNya’ khri btsan po. Ya ngal is said to have been

one of his three court priests. The list of descendants, which is too

long to discuss here, runs for seventeen generations from the heads of

three main branches, called the Three Gu rib, who lived in the early

eleventh century.

The main history begins in the life of Shes rab rgyal mtshan, who was

born in 107764 in the village of sTag rtse byi ri in Upper Tsang, in Tibet,

where the Ya ngal clan had lived for many generations. His father was

gSung rab skyabs, who was the son of mKhas pa sman pa, one of the three

lineage heads. According to the Bonpo Nispanna Yoga:

He had four different names: since he was born thirteen days after the
death of his father he was known as Tshabs ma grags (meaning “the One
Called the Replacement”); his clan was Ya ngal, and so he was known as
Yang ston chen po (meaning “the Great Teacher of the Ya ngal clan”);
according to a prophesy he was an incarnation of sPang la rnam gshen,
and his given name was Shes rab rgyal mtshan.

During his youth he devoted himself to scholarly pursuits, and
Buddhist monks were unable to defeat him in debate. Later he lived as
a yogi in the mountains. During this period everyone said he had gone
mad because he would sit for long periods staring into space. Once,
while he was meditating, a beautiful young woman came to him and asked
him if he was going to visit his teacher. On his inquiring where his
teacher was to be found, the woman replied that he was in the upper
part of the same valley. Here he found a cave containing a woven nest
of silken thread. In this nest was a tiny creature like a monkey which
offered him a bronze bowl and told him to drink from it. He did so,
and immediately achieved illumination.

After returning to scholarly life, he held a discussion with a certain Se

bon ’khro rgyal on certain matters of philosophy. So impressed was he by

the bla ma’s knowledge that he decided to study under his teacher, ’Or

sgom kun ’dul. After ’Or sgom kun ’dul had initiated Shes rab rgyal

mtshan into a part of the Zhang zhung snyan rgyud, he instructed him to

go to Upper mNga’ ris, where he would have two sons and would receive

many disciples. About this time there lived in the village of Bon ’khor

in Glo bo a bla ma named Rong rTog med zhig po, who had many patrons in

the area. The story of their meeting is related in Bonpo Nispanna

Yoga:

As he sat there, one of the dice-mantras went: “Rong rTog med zhig po
who sees neither the sun nor the moon”. He asked where such a person
was. “The adept of the rDzogs chen zhang zhung snyan rgyud, the great
saint in the monastery high up there in the mountains is the one
called Rong rTog med zhig po, who sees neither the sun nor the moon”.
On hearing this, boundless reverence and faith arose in him and he
determined to meet the bla ma.

... The same evening, in the early part of the night, a woman came to
Rong rTog med zhig po in a dream. “The incarnation of sPang la rnam
gshen is coming as your student. Give him an audience and instruct him
thoroughly in the Zhang zhung snyan rgyud”, she commanded. In the
second half of the night, a man came for an audience carrying the
equipment of a Bonpo tantrist...

The next morning, a servant said, “a Bonpo who has come from the
village of gDong skya, over there, is asking for an audience”. Rong
rTog med zhig po asked what he looked like and was told that his dress
and tantric equipment were such and such, and he said, “The one who
appeared in my dream last night is here.”

Shes rab rgyal mtshan received from Rong rTog med zhig po the upper
transmission of the Zhang zhung snyan rgyud.

At this point we may mention another version of these events. This

account was written by the nineteenth-century master Shar rdza bKra shis

rgyal mtshan. It is probably based on the historical sources cited

earlier, but the author seems to have added certain details and omitted

others in order to create a good story. After discussing the perseverance

shown by many notable scholars in trying to find their bla mas, he

praises them for adhering to their quest “without giving a thought to

hardship or suffering”:

For example, we should follow the manner of the Great Yang ston’s
search for Rong rTog med zhig po. That bla ma, the Great Yang ston,
was thoroughly learned in the Bon doctrines of the Shegyu, and on one
occasion a woman appeared to him him saying, “How learned are
you?”

“I am completely learned,” he replied, whereupon the woman began
weeping and departed unhappily. The bla ma thought to himself, “When I
told her I was learned she became unhappy. If she appears tomorrow I
must tell her I know nothing,” and he waited.

The following day the woman came and spoke to him as before. “I know
nothing at all,” he replied, “have you any sort of knowledge you might
teach me?” The woman laughed with happiness.

“If you want to acquire some knowledge, there is one Rong sgom rTog
med zhig po who appears to be living among crags infested by nagas and
demons, seeing neither the sun nor the moon. Go to him, and you will
have some great knowledge to study,” she said, and departed. Just to
hear this the Great Yang ston’s heart was so filled with joy that he
forgot to ask where the bla ma was. Thinking that the woman would come
again on the following day too he waited, but she did not appear.
After a week had elapsed, he thought to himself that it would be best
to go off now in search of the bla ma. He travelled down to A mdo and
Khams, and sought him for three years without finding him. Then he
went up and searched for three years in the middle of Tibet, in dBus
and gTsang, but he did not find him. He then looked in sTod mNga’ ris
for three years, but did not find him there either.

By now the Great Yang ston was utterly dispirited, and proceeded to
return. When he reached the capital of Glo bo sMon thang he met two
men who were playing dice. One of the dice-mantras ran: “The one who
sees neither the sun nor the moon, Rong sgom rTog med zhig po, knows.”
On hearing this the Great Yang ston began to tremble. “Now I can meet
my bla ma,” he thought, and laughed with joy, but then thought,
“Although I have looked for three years without finding him I may not
find him now,” and he wept. He asked where that bla ma known as Rong
sgom rTog med zhig po lived, and the two men replied, “Below here,
towards Glo bo sMon thang, among the crags infested by nagas and
demons in the upper part of the valley of Klu brag - there he lives
seeing neither the sun nor the moon. Then he went there and met the
bla ma, and after telling him this story he requested spiritual
instructions.

It is interesting that the author of this account names Klu brag as the

place where Rong rTog med zhig po lived. In fact the village was not

founded until the next generation, but the mistake may be due to the

author’s knowledge of the connection between Klu brag and the Ya ngal

lineage.

Ya ngal Shes rab rgyal mtshan died at the age of sixty-five. He had two

sons and a daughter by his third marriage. The elder son, Dam pa ’bum rje

’od, was a remarkable individual, but there is insufficient space here to

discuss his life. It is with his younger brother, bKra shis rgyal mtshan,

that we are mainly concerned.

3.2. bKra shis rgyal mtshan and the founding of Klu brag

bKra shis rgyal mtshan is generally known by the title of ’Gro mgon Klu

bragpa, meaning “the Protector of Living Beings, the Man of Klu brag”,

because he was the founder of Klu brag village. The Ya ngal gdung rabs

gives an entertaining description of the event:

bKra shis rgyal mtshan went riding on a mare which had a foal. His
patrons in Kagbeni said goodbye to him on the plateau (Pe Thangka,
situated between Kagbeni and Klu brag). “But you cannot go any
further,” they said, because it was an area inhabited by demons.

“My service to living beings is in this place,” he replied. The demon
of the place hid the foal inside a rock, and then its mother galloped
and kicked the rock; the foal kicked from inside, and the rock split
open into three pieces, and the foal emerged. The hoof-prints of the
mare and the foal are still there, and the bla ma left the imprint of
his penis.

bKra shis rgyal mtshan had a further encounter with the same goblin, Kye

rang skrag med, who appeared with his wife a few days later in the form

of a pair of poisonous snakes. He defeated them and made them swear oaths

that they would become protectors of the doctrine. Then, according to the

Ya ngal gdung rabs:

He put two small needles into the earth to decide whether or not he
should found a village. He put an inverted basket over them, and when
he looked after seven days the basket was full and had been raised so
that it did not touch the ground.

What had filled the basket was, in fact, a young walnut tree which had
sprouted from the needles. This gigantic tree still stands above the
entrance to the village of Klu brag, and small pieces of wood are
occasionally taken from it to make receptacles for sacred relics. bKra
shis rgyal mtshan, who is also sometimes known as Yang ston Bla ma,
died at the age of eighty-five. The descendants of bKra shis rgyal
mtshan later went to Dolpo, where they founded bSam gling Monastery
(No.223) and other religious centres. The Ya ngal clan still lives in
several places in Dolpo, and the association between the clan and this
district has often led to the mistaken assumption that Yang ston Bla
ma originally came from here.

The land on which the village of Klu brag was built belonged to Thini,

also known as gSum dGa’ rab rdzong, which at that time was the most

powerful settlement in the region. Historical documents, known as bemcha,

from Panchgaon, confirm that surrounding villages were obliged to pay

relatively heavy taxes to Thini. Thus Pha lag and Dang dga’ rdzong had to

pay Thini nine large baskets of meat annually, while nearby Sangdak

provided eight male goats in their second year. dGe lung had to make an

annual payment of one adult bull yak and one yak calf. Marpha had to pay

its taxes in the form of unpaid labour. Every year, ten young men would

come from Marpha to Thini, bringing their own farming implements and

animals, to plough Thini’s fields, and ten young women would come to do

the weeding. Even Manang had to pay annual tribute to its powerful

neighbour. One document from Thini gives the following account of

events:

Yang ston Bla ma of Dolpo asked the headmen and constables of gSum
dGa’ rab rdzong to give him the land of Klu brag. Because they
considered him to be the greatest bla ma, without any equals, they
presented it to him. They said: “even if you keep livestock, you may
still have the land; even if a conflict arises, you may still have the
land. Take good care of Ya po ri and Ti mi ri thang ka... Every year
you should pay us 3 zowa of bumbali berries from Thini’s hillside,
three bundles of birch-bark, and a small basket of dzimbu.

The reason why Klu brag had to pay these commodities in particular may

have been simply that they were most abundant in the vicinity of the

village - as indeed they seem to be today. Klu brag is the only village

in Baragaon which has extensive forests, a legacy of the gift of land

which was made to Yang ston Bla ma in the thirteenth century. What is

clear is that this tribute, compared with the burdensome taxes paid by

other settlements, was nothing more than a gesture of respect in

acknowledgement of dGa’ rab rdzong’s political authority.

3.3. The legend of dGon phug dgon pa

One of bKra shis rgyal mtshan’s first acts after establishing a Bonpo

community in Klu brag was to undertake a lengthy retreat of nine years,

nine months and nine days in a small cave situated some twenty minutes’

walk above the valley floor. It is said that, as a miraculous sign of his

spiritual achievements, a ridge appeared in the rock wall above the cave

to mark each year that he spent in retreat. At some period after the end

of his retreat a small temple was built over the site, and this

construction was duly named dGon phug dgon pa, the Temple of the

Meditation Cave. There were a number of cells adjoining the main temple

where hermits once used to reside, but these fell into disrepair long

before the recent collapse of the main hall.

4. Hierarchical system

Although the village of Klu brag as a whole is regarded in Baragaon as a

religious settlement, only a small number of its inhabitants actively

practise as bla mas. Every male head of a household must be a priest,

whether he attains to this position by birth, adoption or marriage, and must

undergo an initiation ceremony. Younger sons who are not the heads of

households may also undergo initiation and receive an education if they

choose, although priesthood is not obligatory in their case. A small number

of women (currently, only three) are celibate nuns (jo mo); their religious

role is not a hereditary one.

4.1. The bla ma

The most important position in the hierarchy is that of bla ma. The bla

ma may be either a member of the community itself or a prominent

religious figure from the outside. The present incumbent is gYung drung

rgyal mtshan, a member of the Zhu clan. Born in 1957 of Tibetan parents

just on the Indian side of the western Tibetan border, gYung drung rgyal

mtshan was subsequently recognised as the incarnation of bsTan pa rgyal

mtshan, who had been the founder of the little private Bonpo temple in

nearby Jomsom (Mustang dialect Dzongsam < Tib rDzong gsar). gYung

drung rgyal mtshan, the “Dzongsam sprul sku”, was educated to the level

of dge bshes in sMan ri Monastery (No.231) in Dolanji, and after

completing his studies came to settle in Klu brag in the early 1990s. He

recently married a Klu brag woman and is living in sGom phug dgon pa (see

below).

4.2. The dbu mdzad

Far from being considered a prestigious office, the position of dbu mdzad

(precentor) is the most unpopular in the village. The incumbent is not

decided on a rotational basis but is appointed at a village meeting held

specifically for this purpose. The length of the term of office is on of

the most variable, and although it is likely to be fixed at its present

time of two years, terms of one and three years have been known in the

past. The main reason for the unpopularity of the office is that the dbu

mdzad may not go to India for trading during the winter, since his duties

require him to be present in the village at least once a month.

The dbu mdzad’s work consists in leading the chanting during ceremonies

and, whatever his age (the criterion which determines the order of

seating in non-religious gatherings) he sits at the head of the row of

bla mas. He must make the gtor ma for all ceremonies in the temple with

the aid of other village bla mas who are skilled at this, and during

ceremonies lasting more than one day, he and the chos khrims pa (see

below) must sleep inside the temple to guard the butter and flour

sculptures from cats and rodents.

4.3. The chos khrims pa

The chos khrims pa (proctor), who need not be literate, is chosen by

appointment at the same time as the dbu mdzad. While the term of office

is the same, the chos khrims pa is not obliged to forego the winter

trading. Like many other aspects of monasticism, the duty of the proctor

in Klu brag has been adapted to a lay environment, and its scope has been

extended to include non-monastic functions. In spite of appearances the

office is not merely a ceremonial vestige of earlier times, but it is

apparently regarded as a valuable peacekeeping force. Evidence for this

lies in the fact that at two of the annual secular festivals, an

assistant chos khrims pa is appointed for the duration of the

festivities.

4.4. The jo mo bla ma

In theory, the duty of the jo mo bla ma (the “nuns’ priest”) is to lead

and supervise the nuns’ ceremonies, whereas in actual fact is is only

they who perform the chanting while the few nuns that there are now look

on or administer and beer. There are two jo mo bla ma, of whom at least

one must be literate. Whereas the term of office used to be three years,

it has recently been reduced to two, and the incumbents are selected by

casting dice amongst the adult male bla mas. In addition to the main

annual ceremony of the nuns (see below), there is one that is conducted

on the night of the tenth day in every month, and it is accordingly

referred to as Tshes bcu mchod pa (tenth-day ceremony).

In all the nuns’ ceremonies, including the tshes bcu, making the gtor ma

and the tshogs (consecrated food for subsequent distribution to all the

villagers) is the duty of the younger jo mo bla ma, but he is usually

helped by his senior. They are not obliged to forego the winter trading

as is the dbu mdzad, but may be absent on the condition that they arrange

for another bla ma to take their places.

Outgoing jo mo bla ma end their term of office after the annual ceremony,

but their successors are decided before the ceremony.

4.5. The mchod dpon

There are two mchod dpon, selected by appointment at a village meeting,

and the only occasion for which they are required is the mdos rgyab, the

five-day-long ritual which marks the end of the old year. Their term of

office runs for only one year. They lead and perform most of the dancing

(’cham, for which reason they are also sometimes referred to as ’cham

dpon), and on the organisational side they are responsible for receiving

and measuring the required contributions of oil from each household,

apportioning some of it to the women charged with making tshogs, and for

making and lighting the oil lamps.

4.6. The spyi pa

There are two spyi pa for each of the twenty-odd ceremonies held annually

in the temple, and the officiants are selected on a rotating basis.

However, the rota does not operate from one ceremony to another, but only

from one year to the next in such a way that each ceremony has its own

roster of spyi pa.

The position in each case rotates by estate (grong pa), and it is to a

household rather than to an individual that the actual work is allocated,

since the wives of the two spyi pa are responsible for collecting the

grain contributions from each household and using it to brew the beer

necessary for the ceremony.

4.7. The sku tshab

Like the spyi pa, the sku tshab is an office that has its origin in the

great monasteries of Tibet. It, too, has become a humble one in Klu brag

to the extent that a common synonym for it is chang ma, the

“beer-dispenser”. Only the more important annual ceremonies have a sku

tshab. He is also selected by household rotation, and his duties are to

assist the two spyi pa in the kitchen and in serving beer and food to the

bla mas.

5. Number of monks / priests

There are at present no celibate monks in Klu brag, although a few boys from

Klu brag, having taken monastic vows and received training in sMan ri

Monastery (No.231) in Dolanji, are living in India. An exception may be made

for gTsug phud rgyal mtshan, the senior bla ma of Bar sle in Dolpo, who

lived in Klu brag for the last few years of his life, departing a short

while before his death in 2001. However although he was a monk, he was

living in sGom phug dgon pa, rarely descended to the village itself, and

played little part in the life of the community.

The other “outsider” is the Dzongsam sprul sku, gYung drung rgyal mtshan

(see above). However, he is more integrated into the community to the extent

that he has married into it and presides at rituals.

There are ten-and-a-half estates (grong pa) in Klu brag, and these are

subdivided into fourteen households (khang pa). The head of each of the

fourteen households is considered to be a bla ma (grwa pa, though none is

celibate). All must participate in the calendrical ceremonies of the

community, but only those who are literate (about half the number) actually

take part in reading the liturgy and performing ritual procedures. In

addition to the heads of household, some younger men in the community have

received some level of education either within the village or in Dolanji and

may therefore participate actively as bla mas.

6. The present educational system

The religious education of the Klu brag bla mas is carried on along much the

same lines as in the past: training may be received either from a local or

visiting bla ma residing in the village itself, or at a distant religious

institution (Tibet in the past, but now Nepal or India). About ten boys are

currently undergoing monastic training or pre-monastic schooling at sMan ri

Monastery (No.231) in Dolanji. Certain rituals are taught by fathers to

their sons within the village, and this training is accompanied by periods

of retreat either in a cave or in the family chapel.

The Dzongsam sprul sku, gYung drung rgyal mtshan, is also providing an

education to villagers. His main focus of attention has been the village

women, who are illiterate but at whose request he has taught them certain

devotional songs and recitations.

Secular education, following the Nepalese state curriculum, is provided in

the village school, but the community has built a hostel that will provide

parallel education in Bon religious matters and Tibetan literacy.

7. Personnel and educational exchange of monks between monasteries

Apart from the Bar sle Rinpoche and the Dzong sam sprul sku, the first a

native of Dolpo and the second of India, all the bla mas of Klu brag are

native either to Klu brag or to the neighbouring villages. Since there are

no Bonpo establishments of any size in Mustang district apart from Klu brag,

the only education or devotional visits that Klu brag pas usually make are

to Dolanji or to Triten Norbutse Monastery (No.230) in Kathmandu.

8. Description of daily rituals of the monastery

Other than the daily morning fumigation (bsang) ceremony and the lighting of

the votive lamp (mchod me) in the evening, there are no daily rituals. Every

household performs these same ceremonies in its private chapel.

9. Description of annual rituals of the monastery

The following ceremonies are listed in the register of temple ceremonies (ma

yig), which details the financial obligations of each household in subsiding

each performance.

Tibetan month date (tshes) Name of ceremony Short title of main text Short title of main text
1 10 Dran pa yab sras Dran pa yab sras
1 15 gSo sbyong/ sMyung gnas Klong rgyas Klong rgyas
2 22 Bla ma mchod pa Dran pa yab sras Dran pa yab sras
3 11 SKye sgo gcod pa ’Khor ba ngan song skye sgo gcod
pa...
3 15 dGe rtsa mchod pa sTag la me ’bar spu gri dmar
po...
sTag la me ’bar spu gri dmar
po...
4 15 Grub dbang rin po che’i ’das mchod
(commemoration of Ka ru Grub dbang bsTan ’dzin rin chen
dMar khrid dug lnga rang grol dMar khrid dug lnga rang grol
4 24 (Bla ma mchod pa che ba) dMar khrid dug lnga rang grol dMar khrid dug lnga rang grol
5 10 (Tshes bcu chen mo) Rig ’dzin bon skor Rig ’dzin bon skor
6 15 sPyi pa spo lab (changeover of temple
stewards)
Rig ’dzin bon skor
7 10 Bla sgrub mchod pa Bla ma rtsa sgrub (from dMar khrid
cycle)
Bla ma rtsa sgrub (from dMar khrid
cycle)
7 15 Zhi ba stag la Zhi ba stag la
8 18 (Bla ma mchod pa) dMar khrid dug lnga rang grol dMar khrid dug lnga rang grol
8 30 dByar ston mchod pa Rig ’dzin bon skor Rig ’dzin bon skor
9 8 Dasa’i mchod pa (anti-Dasain
ceremony)
dMar khrid dug lnga rang grol dMar khrid dug lnga rang grol
9 15 Ba shog mchod pa Rig ’dzin bon skor Rig ’dzin bon skor
10 15 (Klong rgyas mchod pa) Klong rgyas Klong rgyas
11 15 bsTan ’dzin nyi ma’i ’das
mchod
dMar khrid dug lnga rang grol dMar khrid dug lnga rang grol
12 15-19 mDos rgyab Zhi khro Zhi khro

There are certain ceremonies that are not listed in the register. These

include the following two:

Tibetan month date (tshes) Name of ceremony Short title of main text
1 10 (Jo mo mchod pa) dMar khrid dug lnga rang grol
2 5 mNyam med ’das mchod (commemoration
of the death of mNyam med Shes rab rgyal mtshan)
Klong rgyas

The Jo mo mchod pa is held simultaneously with the first village ceremony of

the year. The latter is conducted in a private house while the nuns and

their two bla mas (who hold this position by rotation) assemble in the

village temple. Since the Jo mo mchod pa lasts only one day, the temple is

vacated in time for the preparations for the gso sbyong, which begins on the

thirteenth.

The last ceremony was established comparatively recently. It is not listed

in the who lives in the small village of Drumbag, near Jomsom. The venue for

the ceremony alternates annually between the patron’s home and the Klu brag

temple.

10. Daily life of an individual monk

Except on the occasion of village ceremonies, the daily round of the village

priests consists mainly in pursuing economic activities.

11. Books and manuscripts kept by the monastery

Klu brag was one of the main sources of Bonpo religious manuscripts that

were reprinted in India during the 1960s and 1970s. There are many

liturgical and a few biographical works kept either in the temple library or

in private houses. Various other Bonpo works, published in India from other

sources, have also been brought to the village. The inventory of these has

not yet been completed.

12. Economic circumstances of temple

The annual ceremonies performed in the village temple are financed by the

priestly estates (grong pa) on the basis of capital that was invested in

these rituals by patrons from Klu brag itself and from surrounding

settlements. These investments and the interest that must be paid by each of

the estates are recorded in a register of temple contributions referred to

as the ma yig, the “record of capital”. The documents in question are in the

form of sheets of coarse paper measuring 9.5 inches by 8.5 inches sewn

together along the centre and folded horizontally to make a booklet. The two

booklets are not, however, the original documents, but were copied from an

earlier scroll by an educated bla ma from Mustang who lived in Klu brag for

a short time at the request of the villagers. Households listed in the text

are identified by the heads of each, and the names in the register refer to

men who occupied this position in the last generation. The copies are

therefore compratively recent, and the fact that they have been updated

unfortunately makes it impossible to draw many inferences about the village

as it would have been during the time of the document’s original

composition. The type of patronage revealed by the register is not based on

a private relationship between a bla ma and a lay householder, but embraces

any number of people who wish to confer their patronage on the Klu brag

temple and its community of bla mas. This system itself has two sightly

varying forms. The first of these is apparently an earlier method and

operates as follows.

If someone from a neighboring village loses a close relative, he or she may

wish to bestow a certain amount of money on a religious institution in order

that prayers be said and lamps lit to generate merit for the deceased. Such

donations are known as sbyar mchog and are collected until the total is

sufficient for the establishment of a ritual. Originally the money used to

be divided up into eight equal portions and each portion given to one of the

grong pa. This sum was used by that grong pa as capital (a ma) with which to

trade, and interest to the value of ten per cent of the capital was

contributed towards purchasing the foodstuffs necessary for the ceremony.

Sometimes the sum given to each householder was not the same, and the form

in which the interest was to be paid frequently differed, but these

variations are all recorded in the register and must still be paid as they

are entered.The names and perhaps the motives (usually the death of the

named relative) were probably recorded in the original register, but the

more recent booklets contain only details of the original contributions

required of each household, and make provision for the new ninth grong pa.

Rituals that are financed by this method are referred to as the ‘old

ceremonies’ (mchod pa rnying pa), and these are contained in the first of

the two ma yig booklets.

Whereas the recipients of the patronage used to be the grong pa, the money

is now distributed among the ‘monks’ (grwa pa) and nuns (jo mo). ‘Monks’ in

this case still refers to village bla mas and the money continues to be

invested in household trade, but a household with two bla mas (for example,

an extended household occupied by a father and his eldest son) or with a

resident nun will be given a proportionately larger share of the capital.

The system may be represented by a simple diagram. Let us suppose that at a

certain point in time there are five priests or nuns in Klu brag’s religious

community \(in fact there are now fifteen), each represented in order of age

by a letter. To simplify matters, it may be assumed that the sum of money

collected as sbyar mchog is fifty rupees, and each person is consequently

required to pay commodities to the value of one rupee per year as interest.

The amount payable is represented by a number following each letter:

A1 B1 C1 D1 E1

When a monk or a nun dies his or her payment of the interest ceases. But the

terms of receiving sbyar mchog from patrons are that the ritual be

perpetuated on as grand a scale as the capital permits, and the onus of the

deceased’s temple contributions is transferred to the two youngest members

of the community. The capital that has been allotted to the deceased is

given in equal portions to the two youngest, but in view of the depreciation

of money the sum comes to a good deal less even than the interest which they

are required to pay in the form of foodstuffs. The bracketed letter

represents the deceased.

(A1) B1 C1 D1½ E1½

If a new bla ma or nun, F, joins the community he or she then receives the

obligations of the deceased priest which had been allotted to the two who

until now had been the youngest. Everyone is again paying the same amount of

interest:

B1 C1 D1 E1 F1

If another young bla ma then joins he receives half the interest-obligations

of each of the two oldest:

B½ C½ D½ E½ F1 G1 H1

If the oldest then died, not the youngest member but the youngest member

paying half a share would receive the obligations:

(B) C½ D½ E1 F1 G1 H1

Finally, to conclude the possibiltities, the premature death of a young bla

ma or nun would affect the two who are paying half a share each:

C1 D1 E1 F1 (G) H1

In this way no one pays less than half a share or more than one and a half.

It is not clear why this system was introduced in preference to the older

one which was based on estates (grong pa). It may be that grong pa were

fragmenting into separate households at that time, and since each house must

have a resident bla ma, this was regarded as a fairer system. The theory

would be that the combined wealth of the two households forming a split

grong pa would be greater than that if the grong pa was still a unit.

However, this is not necessarily the case, and it does not explain why nuns

and junior bla mas in a house should have to pay, since they do not

necessarily strengthen the economic situation of that house. The rituals

that are financed by this method are known as the ‘new ceremonies’ (mchod pa

gsar pa).

13. Number of local villages or nomads

Klu brag belongs to an enclave popularly known as Baragaon, a Nepali name

derived from a Tibetan original (Yul kha bcu gnyis) meaning “the twelve

villages”. The original range of this enclave is not known, but in recent

centuries it comprised nineteen villages. The enclave was ruled by a duke

(dpon po) who belonged to one of the noble lineages from Lo, several days’

walk to the north. Klu brag is the southernmost village in Baragaon.

14. Economic occupation of the local population

The people are basically sedentary farmers who grow barley, wheat and

buckwheat, and rear livestock. This economy is supplemented by winter

trading in India and summer trading in Tibet, but long distance trade

(mainly in contraband) to Hong Kong and Thailand was also practised in the

past two decades.

Dolpo (Nep. Dolpa) District

(220) gYung drung shug tshal gling Monastery

1. Name

The village dgon pa is called gYung drung shug tshal gling.

Twenty minutes’ walk to the east is a hermitage called Brag dgon. The latter

is said originally to have been called Brag gung dgon pa. It is officially

registered under the Nepalicised name Takun.

2. Location

The village of Bar sle (Nep. Bajibara) is situated high above Tarakot on the

northern side of the Bheri river and on the western side of the Tarap river.

gYung drung shug tshal gling, the main village temple, is some twenty

minutes’ walk above the village. Brag dgon hermitage is a further half-hour

walk to the east in a steep exposed corner above the valley.

3. History

3.1. gYung drung shug tshal gling

There used previously to be two other temples: one further up and one to

the west, but these are now both in ruins.

The main temple, above the village and next to the house of Bla chung

lhag pa is called gSer thang. It is said to be around 500 years old, but

no documentary evidence could be produced. It was renovated by a

householder priest, the father of gTsug phud rgyal mtshan, and repainted

recently by a local thangka-painter called Zla ba.

Bla chung lhag pa is the main bla ma of the dgon pa. The late gTsug phud

rgyal mtshan was his paternal uncle. He is a married bla ma, and his

eldest son will be his successor. There are eleven family members in the

household, and their livestock includes yaks, cows and horses. Due to the

early death of his father, Bla chung lhag pa’s education was not

completed.

3.2. Brag dgon hermitage

This hermitage was built by gTsug phud rgyal mtshan. He helped his father

with the rebuilding of gYung drung shug tshal gling, but did not want to

follow in his footsteps as a householder priest. He went to bSam gling

(No.223) and remained there for three years. After that he stayed for two

years in the area of Ri bo dpal ’bar mountain, meditating in a hermitage.

After returning to the village he wanted to build a dgon pa and began to

search for a place. He found a steep, rocky place, where there was a

stone with a painting of sTon pa gShen rab, and some rocks that resembled

a stupa. He believed that this was a sacred place, connected with Me lha

or Phyag gi dbang po, whose handprint is to be seen on one of the first

rocks encountered on the circuit around Mt. Ri bo dPal dbar.

Encouraged by all these auspicious signs, he started to build the first

part of Brag dgon temple while living in a cave on the mountain. About

this time he was joined by a nun, who was then 21 years old. The first

chapel was completed in 1962, and other sections were added subsequently.

4. Hierarchical system of gYung drung shug tshal gling and Brag
dgon

At first there were two ordained monks, but this lineage ended and has been

followed by householder priests (sngags pa). gTsug phud rgyal mtshan was an

exception, since he had taken monastic vows. Bla chung lhag pa, his

brother’s son, is a householder priest who maintains gYung drung shug tshal

gling.

The lineage of gTsug phud rgyal mtshan and Bla chung lhag pa is called dMu

tsha.

5. Number of monks/ priests

5.1. gYung drung shug tshal gling

Bla chung lhag pa is the main householder bla ma. An old man is taking

care of the prayer-wheel house. His son is currently undergoing training

in sMan ri Monastery (No.231) in Dolanji. There are no children receiving

religious education here at the moment.

In Bar sle there are altogether eleven householder priests.

5.2. Brag dgon hermitage

Only gTsug phud rgyal mtshan and the nun were in residence when the

present fieldwork was carried out in 1998. There were no children being

educated.

6. The present educational system

From time to time gTsug phud rgyal mtshan used to teach Tibetan language to

boys.

7. Personnel and educational exchange of monks between monasteries

7.1. gYung drung shug tshal gling

The son is presently being educated in Dolanji.

7.2. Brag dgon hermitage

gTsug phud rgyal mtshan himself travelled a great deal in his youth. He

lived in bSam gling for three years and later received initiations from

Slob dpon bsTan ’dzin rnam dag in Kathmandu and from Sangs rgyas bstan

’dzin in Dolanji. He moved to Klu brag in the latter years of his life to

take up residence in the restored dGon phug dgon pa.

8. Description of daily rituals of the monastery

See no. 10 below

9. Description of annual rituals of the monastery

Name of ceremony Tibetancalendar(tshes/ zla)
Lo gsar 1-3/ 1
mNyam med dus chen (birthday of mNyam
med Shes rab rgyal mtshan)
4-5/ 1
Bla ma mchod pa (established here by
gTsug phud rgyal mtshan)
2nd month
sTag la’i zlog pa 3rd month
sByin sreg (herbs and grains placed
in a bowl and set on the mountain for the protection of the
village)
4th month
rNam rgyal stong mchod; this
ceremony, which was performed until recently in Bar sle, has been
discontinued
7th month
Circumambulation of nearby Ri bo dpal
’bar
7th month

10. Daily life of an individual monk

10.1. gYung drung shug tshal gling

Bla chung lhag pa alone reads scriptures and makes offerings in the

morning. During the daytime he works in the fields and with the animals.

In the evening he again performs a ritual in the temple.

10.2. Brag dgon

The daily practice of gTsug phud rgyal mtshan was as follows:

Rise at 5 a.m., perform various acts of worship, especially
propitiation of Srid pa rgyal mo

Perform fumigation ceremony (bsang)

Make gtor mas, light butterlamps

Two to three hours of meditation in the afternoon

Reading scriptures, chanting mantras

Dinner is made by his sister, the nun

One hour of practice (more on special days) before bed

The nun-sister cooks, helps out, and follows her own ritual practice (she

is learning to read).

11. Books and manuscripts kept by the monastery

11.1. gYung drung shug tshal gling

Complete set of mDo mang

Dri med gzi brjid

bKa’ ’gyur and brTen ’gyur

12. Economic circumstances of temples

12.1. gYung drung shug tshal gling

They receive only occasional support from the village, mainly at the time

of the ceremonies performed in the course of the ritual calendar.

12.2. Brag dgon

They are supported by their own families and by occasional donations.

13. Number of local villages or nomads

Bar sle (Bajibara) village is divided into seven parts. The villagers are of

mixed religion, some being Buddhist and some Bonpo. There are said to be no

coflicts between people on religious grounds, and they visit each other’s

temples and pilgrimage sites.

14. Economic occupation of the local population

Mainly agriculture and animal husbandry

(221) Dar rgyas phun tshogs gling Monastery

1. Name of monastery

Dar rgyas phun tshogs gling,

sMer phu dgon

2. Location

Fifteen minutes walk north of mDo, in the area of mDo rta srab called
Srib phyogs. It is situated on the right bank of the Doro river about
half an hour walk eastwards from mDo towards Tshar ka.

sMer phu dgon pa, now only ruins, is situated southwest of mDo in a
side valley.

3. History

Until about two years ago there were two householder bla mas at Srib phyogs,

but by 2000 both had died and the Bonpo community of Dolpo is now worried

about the future.

4. Hierarchical system

There is a bla ma, of the Ya ngal clan, called gTsug phud dbang grags. He is

a sngags pa. There is also a precentor (dbu mdzad), a permanent position

that is held by a brother of the main bla ma.

5. Number of monks/ priests

Seventeen or eighteen sngags pa, all from the mDo rta srab area. No celibate

monks.

6. The present educational system

The main teacher is the Bla ma gTsug phud dbang grags, who taught his son,

his grandson and several other boys from the community. Some of the sngags

pa teach their own sons.

7. Personnel and educational exchange of monks between monasteries

The grandson is now a monk in Triten Norbutse (No.230). He has been in

Kathmandu for two years, after doing a three-year preliminary retreat in the

village. There are no other monks from this dgon pa either in Dolanji or in

Kathmandu.

8. Description of daily rituals of the monastery

The house of the senior bla ma is adjacent to the dgon pa. He, or other

members of his family, perform the daily ceremonies. In the morning there is

the offering of water (yon chab) and the fumigation (bsang), and in the

evening the lighting of the butterlamp (mchod me) and the invocation of the

protectors (bka’ skyong).

9. Description of annual rituals of the monastery

End of first, beginning of second month: Ma tri ceremony.

Sixth month: annual repainting of the dgon pa.

Eighth month: collection of grain donations and settling of annual
accounts.

End of tenth and beginning of eleventh month: Du tri su, a five-day
ceremony.

End of eleventh, beginning of twelfth month: smyung gnas. Performed by
the sngags pa of the temple.

10. Daily life of an individual monk

As householder-priests they are mainly occupied with secular economic

activities.

11. Books and manuscripts kept by the monastery

Includes manuscripts of mDo gzer mig, Dri med gzi brjid, Yum etc.

12. Economic circumstances of temple

The dgon pa is private, belonging to the family of the bla ma, and is

officially registered as such. Support is provided by the Bonpo inhabitants

of the settlement (about half the households). They support the institution

with annual offerings of grain to each of the priests. There is no

government support, and if any additional works need to be done funds must

be raised from the local community, with the priests’ families being the

major donors.

13. Number of local villages or nomads

mDo is a mixed area with Bon and Buddhist followers according to houses.

There are 11 houses of Bonpo and 37 of Buddhists.

(222) Yang dgon Monastery

1. Name of monastery

Kog lang (ruin)

Dar rdzong [orthography?] phun tshogs gling (ruin)

Yang dgon mthong grol gling (mThong grol phun tshogs gling)

2. Location

Tshar ka, eastern Dolpo, towards Mustang.

3. History

The oldest one is called Kog lang, the second one is Dar dzong phun tshogs

gling and the third one is mThong sgrol phun tshogs gling The first two are

ruined. Bla ma bKra shis bstan ’dzin, who obtained his dge bshes degree in

sMan ri Monastery (No.231) in Dolanji, built the third monastery a few years

ago. Kog lang is said to be about the same age as bSam gling. Dar dzong phun

tshogs gling said to have been founded around the middle of the nineteenth

century.

4. Hierarchical system

The senior bla ma is bKra shis rgyal mtshan, a member of the Ya ngal

lineage. In addition, there is a precentor (dbu mdzad) who occupies this

position for life.

5. Number of monks/ priests

There are twenty-two sngags pa apart from the bla ma. There are also sixteen

nuns of whom only two are literate.

6. The present educational system

Bla ma bKra shis rgyal mtshan is himself mainly occupied in teaching. At

present he has five pupils, boys ranging in age from eight to ten years. He

himself had eleven years of religious training from his father, Nyi ma tshe

brtan and his uncle Tshul khrims. After this he received twelve years of

education in Dolanji.

7. Personnel and educational exchange of monks between monasteries

There are currently six boys from Tshar ka studying in Dolanji and four in

Triten Norbutse (No.230), Kathmandu. There are two monks of Tshar ka apart

from bKra shis rgyal mtshan who have obtained the dge bshes degree and they

are presently living in Dolanji. One is named bsTan ’dzin, and the other is

the new dpon slob of Dolanji.

8. Description of daily rituals of the monastery

Personal rituals of the dge bshes.

9. Description of annual rituals of the monastery

Mainly in summer drumchö [?] (rNam rgyal stong mchod) and drumchod [?] in

winter, showing mask dances. Ma tri.

12. Economic circumstances of temple

The ceremonies are apparently funded by the families of the sngags pa

themselves.

13. Number of local villages or nomads

The lay population of Tshar ka is fairly evenly divided between Buddhists

and Bonpos. There are twenty-six households of Bonpos and twenty-eight of

Buddhists.

14. Economic occupation of the local population

Sedentary farming, livestock rearing and trade between India and
Tibet.

Farming, animal husbandry and trade

(223) bSam gling Monastery

1. Name of monastery

There are two temples in bSam gling. The main one is called rGyal gshen ya

ngal gdan sa bSam gtan gling dgon, more popularly known as Yang ston dgon

pa. (Yang ston is a contraction of Ya ngal gyi ston pa, the “teachers of the

Ya ngal clan”).

2. Location

Close to Phijor village. (Phijor is the Nepalicised form of the local name

that is pronounced “bicher”, and in Tibetan is spelt in a variety of ways,

e.g. Bi cher, Bi cer, Byi tsher etc.)

3. History

Part of the history of the temple is related in the Ya ngal gdung rabs (see

below). Khyung po ’Chi med g-yung drung provided the following supplementary

information. The temple was built more than 900 years ago by Yang ston rGyal

mtshan rin chen. The latter had been staying near Mt. Kailash, where he had

a dream in which he received a visit from Dran pa nam mkha’. He was told to

go to Dolpo and to build a temple there. Shortly after this dream he left

Tibet for Dolpo, travelling through Saldang, Namdo and Bi cher. At that time

the village of Bi cher already existed and contained a prayer-hall, a

prayer-wheel and several statues. Yang ston rGyal mtshan rin chen searched

in many places until he found bSam gling, and the various auspicious dreams

he had while staying there persuaded him that this was the place in which he

should build a monastery.

4. Hierarchical system

Male lineage inheritance system at the Khyung po temple.

5. Numbers of monks/ priests

At present there are four monks staying permanently at bSam gling temple.

One boy is currently undergoing his three-year preparatory training. The

four monks are:

gYung drung dar rgyas (Nyasel [sp?] clan)

Shes rab bstan ’dzin (Yang ston)

lHa rgyab

Nyi ma rgyal mtshan (Khyung po)

In addition to these monks, there are seventeen householder-priests in the

area. Six monks are currently being trained in sMan ri Monastery (No.231) in

Dolanji and Triten Norbutse (No.230) in Kathmandu.

11. Books and manuscripts

Bum (Prajñāpāramitā) in sixteen volumes

Parts of bKa’ ’gyur and bsTan 'gyur

Ten volumes of Bum Nyi ma dgu shar

Three volumes of Klu ’bum

1 volume of mDo mang

3 volumes of brGyad stong

Various other ritual texts and documents

12. Economic circumstances of monastery

bSam gling temple owns a substantial amount of land and even cattle in Bi

cher. These are looked after by the villages, but profits from the yield go

to the main temple.

13. Local villages or nomads

Bi cher

14. Economic occupation of local population

Agriculture, animal husbandry and trade with Tibet.

(224) mTha’ srung Monastery

1. Name of monastery or temple

dPal gshen bstan mtha’ srung mtsho gling dgon pa.

The Temple complex is a cluster of nine buildings and three ruins. The

cluster as a whole is known by the abbreviated name of mTha’ srung dgon pa.

The big community temple is called simply gTsug lag khang. The address is:

Phoksumdo (Phug gsum mdo), Ringmo (Ring mo) village, Dolpa District, Karnali

Zone, Nepal.

2. Location

The temple complex is about fifteen minutes’ walk from the village on the

east bank of the lake. The village, usually called Ringmo, is also called

Tshowa (mTsho ba) and Phoksumdo (Phug gsum mdo).

3. History

The temple, called mTha’ bzhi mtha’ srung mtsho gling dgon, was built by

Tshe dbang Tshul khrims of the Tre clan, but later looked after by a certain

rGyal mtshan tshul khrims, a bla ma of the mTha’ bzhi lineage (note that the

name of this clan is also sometimes rendered mTha’ zhu). The name is said to

be derived from a temple with the same name that was located in Tibet, in

similar environmental surroundings. The year in which the temple was built

is not known, but may be obtained on the basis of an examination of the Tre

ston lineage history (work on which is now proceeding). The area is said to

have been popular among hunters, who would drive animals into this rocky

corner, from which there is no escape. Tre ston Tshe dbang tshul khrims

chose this site in order to suppress hunting and to promulgate the Bon

religion.

Most recent bla mas in Ringmo, in chronological order, are:

mTha’ bzhi gDul ba rig ’dzin

Tre ston bSod nams g-yung drung

mTha’ bzhi rGyal ba gtsug phud

The biography of mTha’ bzhi gDul ba rig ’dzin used to be kept in Ringmo, but

it is now in Kathmandu.

Tre ston bSod nams g-yung drung used to have many disciples. He himself went

to Tibet and studied in mKhar sna dgon pa. rGyal ba gtsug phud was one of

his disciples. First the community dgon pa was built. This was followed by

the mTha’ bzhi chapel, and the students later built several smaller chapels.

mTha’ bzhi rGyal ba gtsug phud, although he was from a priestly lineage,

originally became a carpenter. After becoming ill, however, he meditated on

Khyung dmar for three years, in the course of which he acquired a great deal

of spiritual power. His meditation cave, located above the nearby settlement

of Palam, contains many hand-prints and wing-prints from the khyung. He

lived at the temple about fifty years ago with a bla ma called rTogs ldan,

who had come from Khams and married a local woman. After their death the

temple effectively fell into neglect for about ten years.

After nearly a decade without a bla ma, the temple was headed by gYung drung

rgyal mtshan of the Khyung dkar clan. He was invited from his home in sPung

mo (see infra) by the villagers of Ringmo. He remained at the temple for

about thirteen years until bSam grub nyi ma completed his studies in sMan ri

at Dolanji (No.231) and returned, as a dge bshes, in about 1991. At first he

concentrated on his own practice, but the boys needed an education, and he

accordingly accepted five permanent students to undertake the three-year

preliminary training. They were taught reading, writing, grammar, philosophy

and dialectic debate. Four of them are now at Triten Norbutse (No.230) in

Kathmandu for the continuation of their studies, while four new boys have

begun the three-year preliminary training.

In 1996 a new community temple called (the second) gTsug lag khang was

added. The construction was supported by the WWF (World Wide Fund for

Nature), which supports certain projects in the Phoksumdo National Park,

with a donation of Rs. 45,000.

4. Hierarchical system

The dgon pa used originally to operate a system of hereditary succession

with incumbents from the mTha’ bzhi and Tre ston lineages. This succession

was interrupted (see above) by a break of some ten years, but the villagers

invited gYung drung rgyal mtshan and, later on, dGe bshes Shes rab nyi ma,

both from sPung mo. Nowadays, therefore, the temple is run by an elected

abbot, while hereditary householder-priests still live at their private

chapels.

mkhan po (abbot). The position of the abbot is occupied by dGe bshes
bSam grub nyi ma and has only existed since about 1991. Like dGe bshes
Shes rab nyi ma in sPu mer, dGe bshes bSam grub nyi ma belongs to the
family of sGrub thob Rinpoche (Khyung po dkar po).

spyi dbu bla ma: the ‘community head bla ma’. His task is to be part
of all the rituals concerning the whole village and to pray for rain or
stop hail and frost depending on the time of year. Performing this duty
he is also referred to as ser srung or sad srung. The position is
traditionally occupied by the mTha’ bzhi bla ma lineage. But since there
was no one sufficiently experienced in mTsho, an invitation was issued to
gYung drung rgyal mtshan from sPung mo (he is over 80 years old).
Originally a hereditary position, it is nowadays increasingly replaced by
experienced persons of different lineages. In the case of village and
family rituals the abbot and the dge slong, all educated in India are
called to perform the ceremonies together with the local grwa pa.

dbu mdzad

dge rgan: the proctor, corresponding to the office more commonly known
as dge skos.

dge bshes / dge slong/ drang srong: mTsho used to lack its own dge
bshes, and abbot and other dge bshes who perform rituals here are all
originally from sPung mo. However, two monks from mTha’ srung mtsho gling
dgon pa who were educated in India, took drang srong vows and are now
referred to as dge slong. They are usually invited together with the
abbot for larger domestic ceremonies and are always involved in major
rituals at the dgon pa. Furthermore several young men from mTsho are
currently receiving an education in Kathmandu and India (Dolanji), and
some are planning to become monks and take their dge bshes degree.

grwa pa: sometimes also called Lo gsum pa or ser khyim pa (a term only
used in the larger monasteries): married householder priests, usually Lo
gsum pa.

jomo, married nuns; these have taken a few vows.

A generation ago the Lo gsum pa and grwa pa were usually sent to sPu mer for

education. Nowadays they receive education from dGe bshes bSam grub nyi ma.

Some are still sent to sPu mer, to bSam gling or to Kathmandu or to India

(Dolanji). With the new Tapriza School nearby several children are educated

there for the first five years, so that they are literate before the

undertake the three-retreat.

The hierarchy is no longer very clear. In the past it used to be based on

lineage, but with the arrival of the new abbot from sPung mo and the spyi

dbu bla ma from sPung mo the situation is apparently changing. During the

period when there was no bla ma at mTha’ srung mtsho gling dgon pa,

religious education waned and was mainly received by bla mas from sPung mo.

5. Number of monks

Living at the dgon pa:

Abbot: dGe bshes bSam grub nyi ma (originally from sPung mo), studied in

Dolanji.

Others:

2 monks who have partly studied in Dolanji, both dge slong (drang
srong)

2 old householder priests, grwa pa

boys in their Lo gsum education (number differs from year to year,
none in 2002)

In village:

13-15 grwa pa

13-14 jo mo

6. The present educational system

Until 1999 there were four boys in their education for the Lo gsum retreat.

During the Lo gsum they undertake sngon ’gro and dngos gzhi practices and

winter retreats. They take further initiations from different bla mas and

study prayer music, mask dancing and mask making.

In addition three young boys from the village used to visit the dgon pa

periodically to learn basic Tibetan language, but they are now studying at

Tapriza School. Two elderly householder priests living in their own houses

at the dgon pa follow their daily practice and only join in when there are

bigger rituals. The two monks (dge slong) who were educated in Dolanji

follow their own daily practice and carry out the different domestic and

monastic rituals together with the abbot.

7. Personnel and educational exchange of monks between monasteries

Educational exchange takes place mainly between Ringmo, sPung mo and sPu

mer, and sometimes also bSam gling (which is much father away in the

north-west of Dolpo). Nowdays Dolanji (Shimla) and Triten Norbutse

(Kathmandu) are also on the circuit. Additionally the bla mas of mTsho are

called to perform rituals or provide Tibetan medicine in Khaliban, a village

further south with many Bonpo, but no monastery or bla ma (see below). Since

2001 they have been building their own small dgon pa and are trying to

convince a bla ma from sPung mo to stay there and perform the necessary

rituals.

8. Daily rituals of the monastery

The daily rituals of the monastery are the individual performances of the

various monks. The monastery itself has monthly rituals, and these are

complemented by community ceremonies.

9. Description of annual rituals

Name of ritual Place Date (Tibetan)
Lo gsar. This is actually sometimes
celebrated in the different settlement clusters to the south, where
the villagers live during the winter. Many go to sPung mo for Lo
gsar.
winter villages or sPung mo 12th/1st month
Yul lha ceremony, in which the entire
village participates
yul lha shrine above village 2nd month
Me mchod (fire ritual for the
fertility of the crops)
rotating houses 5th month
sMan sgrub. Begun in 1996, and will
henceforth be performed every few years in rotation with other Bonpo
villages, at the dgon pa. In the intervening years they hold another
dus chen on the first day of the sixth Tibetan month.
mTha’ srung mTsho gling 6th month
rNam rgyal stong mchod mTha’ srung mTsho gling 6/7th month
Dus chen for rNam rgyal shes rab
rgyal mtshan, the builder of sPu mer monastery.
mTha’ srung mTsho gling 7th month
Pilgrimage to Khyungpur, Bla ma chu
mig, Jagdul or Shey
pilgrimage places 7th month
Bar tshogs mchod pa, a ceremony for
the well-being of animals at the beginning of the frosts and for the
expiatiation of sin incurred during the mass sacrifice of animals
throughout the kingdom of Nepal during the national Dasain
festival.
mTha’ srung mTsho gling 8/9th month
Yul sa gsol (pho lha and yul lha
offerings)
Yul sa shrine & diff.
houses
9th month
dBal mchod ritual for prosperity and
health
rotating houses 10th month
Ma tri ceremony, for six days, at the
temple
mTha’ srung mTsho gling 10th month
Khyungpur pilgrimage pilgrimage place 11/12th month

Every month on the 10th day a Tshes bcu ritual is performed at the dgon pa

and financed according to a rotational system.

10. Daily life of an individual monk

10.1. Daily practice of the boys undergoing the three-year preliminary
retreat

Wake up 3a.m.

Pray to the yi dam

prostrate in the main dgon pa 300 times before breakfast

breakfast

ritual practice of bsang, approximately half an hour

again about 500-600 prostrations

10 a.m. dge bshes teaches the lo gsum pa

lunch

prostrate in main dgon pa ’tshogs khang

ritual practice of gongtong (< dgong stong [?], a local term for
bka’ skyong)

grammar lesson, reading text

dinner

recite texts

triple prostration

sleep

10.2. Daily practice in Shes rab bstan ’dzin dgon pa

morning worship of yi dam (sTag la me ’bar)

tea break

fumigation; text used is bSang gi dag gtsang sngon ’gro’i rim
pa

bka’ skyong in evening

11. Books and manuscripts in mTha’ srung and mTsho gling monasteries65

sTon pa’i rnam thar 12 vol.

’Bring po gzer mig 3 vol.

mDo ’dus 2 vol.

rNam rgyal gzungs chen gser dngul bris ma 3 vol.

Byams ma’i rgyud 2 vol.

Zhang zhung snyan rgyud 1 vol.

A khrid nyams rgyud2 vol.

gSer ’od7 vol.

Tshe dbang gzhung bzhi 9 vol.

sTag lha bris ma 5 vol.

sKang ’bum 5 vol.

Me ri 3 vol.

Ge khod 3 vol.

sPyi ’dul 2 vol.

Dran pa yang gsang 3 vol.

Phur pa 3 vol.

sKye sgo gcod pa’i mdo 100 vol.

dBal gsas 2 vol.

sKye sgo gcod pa yig nag can 12 vol.

12. Economic circumstances

The dgon pa no longer owns fields in Ringmo village. Monks are maintained by

their individual families, while the main dgon pa is supported by the

village, although donations are received from private benefactors as far

away as Bi cher and Khanigaon. In 1996 Ringmo dgon pa received a donation of

Rs. 45,000 from the WWF for the construction of a new community temple (see

above).

13. Number of local villages or nomads

Ringmo, also called Tshowa (mTsho ba) or Phoksumdo (Phug gsum mdo) is the

main village. The population of Ringmo is grouped into 33 houses. In

addition to the villagers of mTsho the people from Rike (about 40 people)

and Renji (about 25 people) villages are supporting the dgon pa and call the

bla mas to perform rituals.

14. Economic occupation of the local population

The people of Ringmo subsist on agriculture (barley, buckwheat, potatoes,

mustard), animal husbandry (goats, yaks, dzos, a few chickens) and trade. In

summer they go to Tibet to exchange grain for salt, tea, wool and modern

Chinese manufactured products. In spring and autumn they travel southward to

exchange tea, salt and wool for grain and other goods. In the southern

trade, barter with products from the north is increasingly being replaced by

cash transactions.

Since the opening of Shey Phoksumdo National Park a few men work as game

scouts for the park or WWF and receive salaries. Two men have passed the SLC

(School Leaving Certificate) and receive salaries as government

teachers.

(225) sPung mo and sPu mer Temples

1. Name of the monastery

1.1. sPung mo

rNam rgyal lha khang, of the Tre ston ’Bru lineage

Other monasteries are in sPu mer, an hour’s walk from sPung mo. Many

ceremonies are combined.

1.2. sPu mer

Upper: gYung drung phyug mo

Middle: bDe chen gling

Lower: Padma gling, renamed Theg chen rab rgyas gling

Lowest: Bla brang

Shug ri nyi shar ri khrod (four hours’ walk from sPu mer)

2. Location

rNam rgyal lha khang is in the village of sPung mo, which is situated

between the Kagmara Pass and the Sumduwa Army Checkpost.

The settlement cluster of sPu mer, with its four temples, is situated in a

side valley leading from sPung mo to the grazing areas called Gunasa [dGun

sa?] (one hour’s walk from sPung mo). Further up the valley towards Gunasa,

after passing the small cluster of houses in Punika, the hermitage of Shug

ri nyi shar can be reached (about four hours’ walk from sPu mer). The

cluster of sPu mer dgon pa, measured at bDe chen gling, is located at 3,366

m., at N 29\(09’ 04.1” / E 82\(51’ 51.5”.

3. History of the monasteries in sPung mo and sPu mer

3.1. sPung mo

The rNam rgyal lha khang belongs to the Tre ston Dru lineage. It was

founded by Tre ston Tshe dbang tshul khrims, who also installed a large

statue of gTso mchog mkha’ ’gying there. There is an annual ceremony for

the propitiation of the latter yi dam. This is the community temple, and

no one lives here.

3.2. sPu mer

The temples listed above were built in the following order: c, d, a and

a. gYung drung phyug mo

Previously there had been a small chapel built by Tre ston gTsug phud

rgyal mtshan. It was built by rNam rgyal Shes rab rgyal mtshan, who

was the father of Ge khod Rin chen rgyal mtshan (also known as Grub

thob Rinpoche). Grub thob’s father came from Tibet and stayed some

years in sPung mo, before coming here to build the upper temple (a).

Grub thob, who belonged to the Khyung po dkar po (Khyung dkar)

lineage, was the eldest of six children. He became a monk and a

renowned practitioner. He died at the age of 73 and remained in thugs

dam for five days. The three brothers now living in sPu mer, as well

as the dGe bshes in Phoksumdo, are all children of one of Grub thob’s

brothers.

b. bDe chen gling

This family house and chapel was built by Grub thob Rinpoche and his

father, but later than gYung drung phyug mo. Nowadays it accommodates

two householder-priests and their families.

c. Padma gling or Theg chen rab rgyas gling

The second name was given by Slob dpon bsTan ’dzin rnam dag to offset

the specifically Buddhist overtones of the first name. The dgon pa is

a tantric temple.

d. Bla brang

Built by Tre ston Nam mkha’ rgyal mtshan. After the latter’s death,

Tre ston rTog rgyal stayed here and married. Because he had no sons,

the Tre ston sgo lineage was interrupted, and the temple is now

falling into dereliction.

e. Shug ri nyi shar ri khrod

This hermitage has been used for meditation by several bla mas,

especially of the Tre ston lineage. Nowadays there are two boys

staying here for their three-year period of initial training.

4. Hierarchical system

spyi dbu bla ma, the “Community head bla ma”. His task is to be part
of all the rituals concerning the whole village and to pray for rain or
stop hail and frost depending on the time of year. Nor bu bla ma from sPu
mer (a member of the Khyung po dkar po lineage, grandson of Grub thob
Rinpoche = Namgyal Sherab Gyaltshen of the Khyung po dkar po lineage)
currently holds this position. Incumbency is hereditary.

bla ma / rin po che (bla ma). In sPung mo this is the seat of former
Grub thob Rinpoche (rNam rgyal Shes rab rgyal mtshan of Khyung po dkar po
lineage), who was highly revered in Dolpo. Today it is dGe bshes Shes rab
nyi ma, his brother’s grandson, who occupies this position. It is a
hereditary position, but it is additionally the position of the first dge
bshes in sPung mo, who returned from Dolanji and took up residence in sPu
mer.

dbu mdzad: Normally the same person, who leads the ceremony (1 or 2
above), occupies this position.

dge rgan: the proctor or disciplinarian, the position usually referred
to elsewhere as dge bskos or chos khrims pa.

grwa pa: 13 grwa pa: married householder priests, usually lo gsum pa,
or some vows

jo mo: 13 jomo, married, they have taken a few vows

dge bshes / dge slong

Five men from sPung mo/sPu mer have accomplished their dge bshes degree in

Dolanji and have taken dge slong vows. Today only two stay in sPung mo,

while the others are working in different areas.

The dge bshes do not yet have special, clearly defined tasks except for

keeping up their own chapels. But they are often called simultaneously with

the spyi dbu bla ma for rituals and ceremonies in the village and are

expected to undertake their own retreats. The main bla ma, however, occupies

a position somewhat close to that of abbot. At the moment he is also working

at the new Tibetan medical clinic in Chunubar in rotation with other local

grwa pa. Of the five dge bshes who returned from India after finishing their

dge bshes degree only one lives in sPung mo (specifically, sPu mer).

It seems that the dge bshes obtain high positions only if they have

inherited them, and a high level of education is still not a sufficient

criterion of status. The status of the spyi dbu bla ma is therefore still

higher than that of these dge bshes. However, the traditional hierarchy is

apparently changing, and often all are invited for important ceremonies.

The monastery in sPung mo is maintained by a private household, and there

are no priests in residence. There are, however, several householder priests

who are educating their own sons. In sPu mer there are three brothers of the

same lineage. One of them, dGe bshes Shes rab nyi ma (living in gYung drung

phyug mo) is the abbot, and is responsible for the education of his nephews.

In addition, he also occasionally teaches other boys from sPung mo.

5. Number of monks

dge bshes / dge slong: 5

Five men from sPung mo/sPu mer have accomplished their dge bshes degree in

Dolanji and have taken their dge slong vows. The eldest is dGe bshes Nyi ma

’od zer (of the Khyung po ser rtsa clan), who founded the monastery in Kag

Hurikot and is currently residing there. dGe bshes Sherab Nyima (Khyung po

dkar po) is the abbot of sPu mer dgon pa, dGe bshes; Nyi ma seng ge (Tre

ston) resides in gYung drung kun grags gling dgon pa in Sikkim; dGe bshes

bSam ’grub nyi ma (Khyung po dkar po) is the abbot at mTha’ srung mtsho

gling dgon pa and dGe bshes gYung drung dbang rgyal (lDong me nyag) teaches

at Tapriza School in Sachog (between sPung mo and mTsho yul). Furthermore

there are several young men from sPung mo in education in India (Dolanji),

Benares and Kathmandu, some of them planning to become monks and to take

their dge bshes degrees.

grwa pa: 13

jo mo: 13

6. The present educational system

The grwa pa are either taught by their fathers or uncles or sent to sPu mer,

mTha’ srung mtsho gling dgon pa, Kathmandu or India for their religious

education.

The education available in sPung mo/sPu mer mainly consists of the Lo gsum

(3 years, 3 month, 3 days) retreat to sPu mer dgon pa, Shug ri nyi shar

hermitage, mTsho dgon pa or Duli dgon pa (Khanigaon/Hurikot). It entails

sngon ’gro and dngos gzhi practices and winter retreats.

7. Personnel and educational exchange of monks between monasteries

Several boys from sPung mo were educated in sPu mer (especially during the

time of rNam rgyal shes rab rgyal mtshan and Ge khod rin chen rgyal mtshan)

or have gone to the monasteries in mTsho, bSam gling, Khanigaon/Hurikot,

Kathmandu or India for religious education. There is very frequent exchange

between mTsho village, sPung mo and sPu mer. Further exchanges take place

with Kag Hurikot and bSam gling. Lately several boys left for studies to

Triten Norbutse Bonpo monastery (No.230) in Kathmandu and sMan ri (No.231)

in India. Close contact also exists with Bar sle, Tsha lung and Khaliban

villages in southern Dolpo. Khaliban villagers in particular often invite

the grwa pas or bla mas from sPung mo to perform rituals because they do not

have their own bla ma or monastery, but are strongly connected to the Bonpo

community. Since 2001 they have been building their own small dgon pa and

are trying to persuade a bla ma from sPung mo to stay there and perform the

necessary rituals.

8. Description of daily rituals of the monastery

There are no daily rituals at rNam rgyal lha khang, but only village

functions. The dge slong and grwa pa usually perform a bsang ceremony in the

morning and a bka’ skyong in the evening.

9. Description of annual rituals in sPung mo/ sPu mer

Description of annual rituals at rNam rgyal lha khang in sPung mo (NL) or

Theg chen rab rgyas gling in sPu mer (TR), or elsewhere in sPung mo

Name of ritual Place Date (Tibetan)
Lo gsar, New Year Koiru, sPung mo winter village 12th/1st month
sTon pa dus chen NL 1st month
Yul sa gsol kha (pho lha and yul lha
offerings)
Yulsa shrine 2nd month
Bla ma mchod pa: Nam mkha’ rgyal
mtshan dus chen
TR 2nd month
sPyi ba la khro bo’i dkyil ’khor zhal
’phye ba: ritual of gTso mchog mkha’ ’gying commemorating Tre ston
Tshe dbang tshul khrims
NL 3rd/4th month
Me mchod (fire ritual) rotating houses 5th month
gYang sgrub NL 6th month
rNam rgyal stong mchod NL 6/7th month
Bla ma chu mig pilgrimage Gungthang 7th month
Bla ma mchod pa: commemorating the
death of Khyung po rNam rgyal shes rab rgyal mtshan
TR and diff. houses 8th month
Bar tshogs (to compensate for the
sins incurred by the national festival of Dasain)
NL 8/9th month
Yul sa gsol kha (pho lha and yul lha
offerings)
Yul sa shrine & diff.
houses
9th month
dGu gtor TR 10th month
Ma tri dus chen, several days NL or TR ? 11th month
Bla ma mchod pa: commemorating the
death of Ge khod Rin chen rgyal mtshan, who died about 12 years ago.
He was the son of rNam rgyal shes rab rgyal mtshan.
NL and TR 11th month

10. Daily life of an individual monk

The grwa pa and jo mo live at home with their family and only assemble for

ceremonies. The dge bshes stay in different places (Medical Clinic, sMan

rtsis khang, Tapriza School, etc.) They perform their daily practices in

their personal temples or at their new places of work. Sometimes the grwa pa

receive teachings or dbang from differing bla mas in the course of

rituals.

11. Books and manuscripts

Books for ceremonies:

Title no. of vols.
1. Dri med gzi brjid 12
2. Khro bo sgrub skor 2
3. Phur pa sgrub skor 1
4. Ge khod sgrub skod dbal chu’i skor
bcas pa
1
5. Khro bo gsang ’thus ’dur gyi skor
sgrub skor
1
6. Me ri bka’ sgrub skor 1
7. sTag la’i sgrub skor 2
8. Khyung dmar sgrub skor 1
9. gDugs dkar po 1
10. Rig ’dzin ’dus pa sgrub
skor
1
11. dBal gsas 1
12. Tshe sgrub bya ri ma 1
13. Du tri su 1
14. sKye sgo 1
15. Rab gnas skor 1
16. Klong rgyas 1
17. sPyi ’dul 1
18. Ma mo rbod gtong pod 1
19. Me dpung dgu dril pod 1
20. bSang po ja (?) 1
(rGyud kyi skor)
21. Ma rgyud sangs rgyas rgyud
gsum
1
22. Ma tri’i rgyud 1
23. mKha’ ’gro gsang gcod kyi dmigs
skor
1
24. Byams ma’i rgyud 1
25. dMar ’khrid dug lnga rang grol
gyi drang don nges don
1
(rNam thar gyi skor)
26. Grub dbang bstan ’dzin rin chen
gyi rnam thar
1
27. rNam rgyal shes rab rgyal mtshan
gyi rgyud rim shog dril
1
28. gZags kyi nyi ma’i rnam
thar
1
29. Shar pa rnal ’byor gyi rnam
thar
1

1. Shar pa rnal ’byor gyi rnam
thar
1
2. mDo bskal bzang 2
3. Khro bo rgyud drug 1
4. mDo gzer mig 2
5. mDo mang 1
6. Tre ston nam mkha’ rgyal mtshan
gyi rnam thar
1
7. Zhi khro sgrub skor 2
8. sTag la sgrub skor 1
9. Rig ’dzin bon skor sgrub
skor
2
10. Khro bo sgrub skor 1
11. Du tri su 2
12. sKye sgo gcod pa pod 1
13. dBal gsas sgrub skor 1
14. dBal gsas drag po dgu skor 1
15. gSang drag sgrub skor 2
16. Me ri bka’ ma 1
17. Ma rgyud sgrub skor 1
18. gTo nag 1
19. gSer ’od nor bu ’od ’bar 2
20. Klong rgyas sgrub skor 2
21. Tshe dbang drag po sgrub
skor
1
22. dMar ’khrid dug lnga rang
grol
1
23. Dam can las gsum 1

12. Economic circumstances of the monasteries

sPu mer dgon pa (a and b) are maintained by the family living there. In 2002

they received some money from the Phoksumdo National Park to pay for

renovation work in Phyug mo temple.

The gnyer pa and gnyer ma, a duty that changes every year in a rotating

system, collect the food and goods for communal ceremonies at rNam rgyal lha

khang. They have to collect the food, prepare chang, make rtsam pa, etc. The

quantity of food and other goods that each household has to provide depends

on the size and number of fields of each family and on the number of grwa pa

and jo mo in a household.

13. Number of local villages or nomads

sPung mo is the main village in this area. The clusters of sPu mer and

Punika can be added. sPung mo has about 15 buildings housing some 120 to 130

people. About 16 people live in sPu mer and about 20 people in Punika.

14. Occupation of the local population

The people of sPung mo, sPu mer and Punika subsist on agriculture (barley,

buckwheat, potatoes, mustard, beans), animal husbandry (goats, yaks, dzos,

dzomos, a few horses) and trade. In summer they go to Tibet to exchange

grain for salt, tea, wool and modern Chinese products and in spring and fall

they go southward to exchange tea, salt and wool for grain and other goods.

In the trade to the south money is more and more replacing the goods from

the north. Since the opening of Shey Phoksumdo National Park several men

also found work as game-scouts working for the park or for WWF and receive

salary and clothing. One man has passed the SLC (School Leaving Certificate)

and receives a salary as a government teacher.

(226) gYung drung tre ston gling Monastery

1. Name of monastery

gYung drung Tre ston gling dgon pa. Popularly referred to as Duli dgon

pa.

address: Yungdrung Gompa, Khaigaon Hurikot, Dolpa District, Karnali

Zone,

Nepal

Nyima Wozer Lama, Yungdrung Wangyal Lama

2. Location

The monastery is situated between the villages of Khanigaon and Hurikot, one

hour’s walk from the first and half an hour’s walk from the latter.

3. History of the monastery

Hurikot used to be a Bonpo community, but the religion fell into decline

after the death of the last bla ma. The villagers of Hurikot used to

maintain close links with bSam gling (No.223), but since even in bSam gling

there was no bla ma who could have supported the village they asked sPung

mo. When Nyi ma ’od zer (Nyima Wozer) finally finished his studies in India

and received his dge bshes degree, he came back and started to collect money

to build a new mnastery near Hurikot. The monastery was finally completed a

few years ago. A community dgon pa is now being planned, and Nyi ma ’od zer

is currently raising funds for this.

Nowadays sPung mo has very close relations with Hurikot, and they support

each other whenever there is need. Because of the absence of a bla ma for a

long time the situation became quite difficult, and the religion became

something of a mix between Bon and local shamanic practices.

4. Hierarchical system

Nyi ma ’od zer is the abbot of the monastery. He was invited here by the

villagers of Hurikot.

5. Number of monks

Three boys from sPung mo and Ringmo are being educated at the monastery.

(227) Srid rgyal Monastery

1. Name

Srid rgyal dgon pa

2. Location

Above the village of Tsha lung, five hours from Dunai on the northern side

of the Bheri river, opposite Juphal, up a steep trail.

Founder of the dgon pa

Bla ma Tre ston Srid rgyal bzang po, a disciple of Tre ston Tshe dbang tshul

khrims.

Present bla ma

Shes rab phun tshogs, a sngags pa who is a rare visitor to Kathmandu. No old

texts are kept here.

4-7. Hierarchical System, Number of monks, education system,
exchange

Lineage householder bla mas, from father to son.

8-13. Villages

The villages are Tsha lung and Kalikara.

14. Occupation of the local population

Agriculture, animal husbandry.

(228) Dorpatan Monastery

1. Name of monastery

bKra his dge rgyas mtha’ brtan gling

2. Location

Dorpatan refugee camp, Rukum District, Dhaulagiri Zone

3. History

Shes rab blo gros, the old abbot of sMan ri monastery in Tibet, was living

for a while with other members of the Bonpo community in Kathmandu,

including bsTan ’dzin rnam dag, shortly after coming into exile. The Red

Cross began to build a refugee camp in Dorpatan in the early sixties, and

after the departure of bsTan ’dzin rnam dag to England, Shes rab blo gros

went to Dorpatan. The Dorpatan temple was created at this time. Shes rab blo

gros later went to Manali in India, and the management of the temple was

taken over by Tshul khrims nyi ma, a bla ma from Kre ba, north of Kyirong,

in Tibet. Most of the members of the Dorpatan camp were from Kre ba. After

the murder of Tshul khrims nyi ma in a celebrated incident in 1969/1970, the

temple was run by mKhan po bSod nams rgyal mtshan, from Khyung po. He died

in 1995, and has been succeeded by dGe bshes bsTan ’dzin dar rgyas, a monk

from Dolanji who was appointed to this position by the mKhan chen Sangs

rgyas bstan ’dzin.

4. Hierarchical system

The monastery is small, and the hierarchical system not elaborate. There is

a mkhan po, an dbu mdzad and a gnyer pa, Tshul khrims rgyal mtshan.

5. Number of monks/ priests

Including the hierarchs listed above in no. 4, there are six monks, who live

in the monastic quarters attached to the temple.

6. The present educational system

Religious education is relatively unstructured; the dge bshes sporadically

teaches Tibetan to the children from the refugee camp.

In addition to the monastery there is a medical centre, where teaching is

provided by dGe rgan Tshul khrims sangs rgyas, who came from Khyung po, in

eastern Tibet, in the mid-1980s. He has about ten students, most of whom are

from the local refugee community but one from Dzar, in the Muktinath Valley

of Mustang District.

7. Personnel and educational exchange of monks between monasteries

There is a certain amount of mobility between Dorpatan, sMan ri Monastery

(No.231) in Dolanji and Triten Norbutse (No.230) in Kathmandu.

8. Description of daily rituals of the monastery

Essentially, fumigation (bsang) and water-offering (yon chab) in the morning

and bka’ skyong (invocation of the protectors), with the lighting of a mchod

me (votive lamp), in the evening.

9. Description of annual rituals of the monastery

The main annual rituals are: mNyam med dus chen (commemoration of mNyam med

Shes rab rgyal mtshan) in the first month; smyung gnas in the fourth month;

dgu gtor of sTag la in the ninth month.

10. Daily life of an individual monk

The monks do not farm or engage in much commerce, but they are much in

demand for the performance of domestic rituals among the lay community.

11. Books and manuscripts kept by the monastery

The library consists almost entirely of Bonpo works reprinted in India.

12. Economic circumstances of temples

The monastery owns a number of fields, and receives an income from the lease

of this land to lay farmers from the refugee community. Further support is

provided by the lay population and also from Triten Norbutse (No.230) and

the Bonpo community in Kathmandu.

13. Number of local villages or nomads

Approximately 200 people.

14. Economic occupation of the local population

The people migrate seasonally between Dorpatan and the south (mainly

Pokhara), where they live for part of the time. In Dorpatan they grow mainly

potatoes, as well as oats for livestock. Apples are now being grown in

increasing quantities.

The potatoes are exchanged in the south for salt and rice, and this

exchanged in turn in the middle hills for maize and wheat.

(229) Mon ri zur gsum Temple

1. Name of temple

Mon ri zur gsum

2. Location

The village Kha legs ’bum (Nep. Khaliban) is situated across the river from

Tripurakot (Tibtu) in Pahada VDC below the mountain Monrisosum (Mon ri zur

gsum).

3. History of the Monastery

The Tibetan-speaking population of this area offer, as the etymology of the

name Khaliban, kha legs ’bum, “a hundred thousand sweet words”, and argue

that the present form (Nepali for “empty forest”) is a later transformation.

The story goes that the Tibetan settlers chose this lonely place for its

good pastureland. Matri stones in the area are pointed out as evidence of

the antiquity of Bon practice in the area. As contact between the Tibetans

and the southern population grew closer, the practice of Bon fell into

abeyance. Rituals were customarily performed by Bonpo priests from sPung mo,

mTsho or Hurikot, but for some years there has been a general wish to have a

resident bla ma. In 2001 work began on the construction of a monastery.

The name of the site, Mon ri zur gsum, is derived from that of a nearby

mountain, a pilgrimage place that is said to have been opened by Ha ra ci

par. A stupa standing amind some ruins near Khaliban is said to mark the

site of the original temple founded by Ha ra ci par. Other sacred relics

include a footprint in stone said to have been left by Ka ru Grub dbang

bsTan ’dzin rin chen (nineteenth century) while he was performing

prostrations in front of the holy mountain.

4-7. Hierarchical System, Number of monks, education system,
exchange

At the moment there are no local bla mas in Khaliban. When there is need for

a ritual or ceremony, the bla mas from sPung mo, mTsho and Hurikot are

called. The main reason why the local villagers wish to build a temple is

precisely so that they might have their own resident bla ma.

8 / 9. Rituals

They celebrate Lo gsar and some smaller rituals for personal purposes in the

private houses.

For example Tongchod, Takchod, Magyud.

10. Daily life of an individual monk

Not applicable

11. Books and manuscripts which the monastery keeps

No old books in the village.

12. Economic statistics in the monastery

The people of Khaliban and several bla mas from Phoksumdo are currently

trying to raise money for the construction of a small monastery. So far,

they have received support from WWF, Tapriza Verein and the NGO called

Friends of Dolpo.

13. Number of local villages or nomads

Khaliban (about 21 houses).

14. Occupation of the local population

Agriculture, provision of ponies for transport, animal husbandry (cow, ox,

sheep, goats), trade.

(230) Khri brtan nor bu rtse Monastery

1. Name

Bon dgon dpal ldan khri brtan nor bu rtse

2. Location

The monastery is located on the western outskirts of Kathmandu city. It is

built on the slope of a hill and has an extensive view overlooking the city.

The place is called Ropa by the local people and is in the vicinity of

Swayambhunath stupa.

3. History

In 1986, Yongs ’dzin bsTan ’dzin rnam dag initiated the building of a house

built at this location with the financial help of an American friend. He

thought that a Bon religious centre in Kathmandu would be desirable

considering that there are fairly large areas in Nepal where the population

adheres to the Bon religion and his idea was unanimously supported by the

Bonpo community in Kathmandu. It was dPal ’byor nor bu, however, a resident

of Kathmandu and a member of the Bonpo community, who played the leading

role in dealing with the purchase of land and obtaining official permission

for construction as well as fund-raising. When Yongs ’dzin bsTan ’dzin rnam

dag went to visit Tibet from India he stayed in the new house while in

Kathmandu. While he was there, monks from different places came to see him

and he started giving them teachings. However, the actual temple was founded

in 1992 and a little later the work on the interior decoration and

surrounding areas were completed. In 1994, the consecration of the new

assembly hall was carried out by the abbot of sMan ri in Dolanji and Yongs

’dzin bsTan ’dzin rnam dag.

The establishment gradually developed into a monastery and dGe bshes Nyi ma

dbang rgyal was appointed as its first abbot by the abbot of sMan ri

Monastery in Dolanji (No.231) and Yongs ’dzin bsTan ’dzin rnam dag in 1992.

The monastery has an assembly hall (’du khang), a residence of the abbot

(bla brang) and a building that houses the library, guest rooms as well as

rooms prepared specially for computer work. There are also several buildings

for accommodating the monks.

The monastery has two distinct establishments: the bshad grwa (centre for

studies of philosphy and logic) and the sgom grwa (centre for meditation

practice). In 1996, dGe bshes bsTan pa g-yung drung, who obtained his dge

bshes degree in sMan ri Monastery in Dolanji, became the dpon slob, the

principal teacher. In 2001 he succeeded the abbot Nyi ma dbang rgyal as the

second abbot of the monastery. Since then mKhan po bsTan pa g-yung drung has

been in charge of the whole establishment. Amongst other heavy duties, he

supervises students as well as doing his own research. In 2002, dGe bshes

Tshul khrims bstan ’dzin was appointed as the chief of the meditation

centre.

4. Hierarchical system

yongs ’dzin

mkhan po

sgom grwa’i mkhan po

dpon slob

dbu mdzad

dge skos

spyi gnyer

mgron gnyer

zla da gnyer pa

5. Number of monks

There are 117 monks from various parts of Nepal, mainly Dol po and Mustang,

as well as from Khyung po in Khams and from Amdo. A number of researchers in

Tibetology from various countries also either stay in the monastery for

short periods or pay visits.

6. The present educational system

The monks of the bshad grwa follow courses on such sujects as the classic

texts on philosophy and logic. They also read Tantras and rDzogs chen texts

as well as taking up studies in poetry, astrology, Sanskrit, traditional

medicine, metrology connected with making stupas and mandalas as well as

thangka painting. The courses last for 13 years, after which students are

examined, mainly by debate, for the dge bshes degree.

As for the students of the sgom grwa, the courses last 4 years during which

time they read and practise meditation based on A khrid, rDzogs chen bsgrags

pa skor gsum and Zhang zhung snyan brgyud. After completing the courses, the

successful candidates are issued a certificate for the title of gShen gyi

rnal ’byor ba.

7. Educational exchange

The monastery receives students from other monasteries in India such sMan ri

in Dolanji (No.231). It also sends its own students to sMan ri as well as to

dGe lugs pa colleges in India.

8 / 9. Rituals

1st month: from 4 to 5, celebration of the birth of mNyam med Shes rab
rgyal mtshan; on the 5th there is also the renewal celebration of the dar
shing and the rlung rta with laymen from the Bonpo community in
Kathmandu; on the 8th, performance of ’cham, called gShen gyi gar ’cham;
from 14 to 15, a ceremony based on the gShen gyi dge spyod rnam par dag
pa’i mdo; from 23 to 30, the monks of the bshad grwa practise the ritual
of sMra seng while those the sgom grwa perform the ritual devoted to Bla
chen Dran pa nam mkha’;

4th month: from 12 to 16, performance of the ritual based on the Sa
bdag nye lam sde bzhi;

8th month: from 1 to 7 observation of the monastic discipline while
the laymen come to the monastery and practise the bsnyen gnas and smyung
gnas observations;

9th month: the 30th, commemoration of the death of gShen rab Mi
bo;

10th month: from 1 to 21, intensified study of logic following the
former tradition of gYung drung gling Monastery (No.2);

12th month: from 26 to 29, performance of the dgu gtor chen mo rite
based on the ritual cycle of Khro bo and Phur pa.

10. Books and manuscripts kept in the monastery

The monastery’s library has a large collection of MSS and modern Tibetan and

Indian reprints of Bonpo works.

The monastery has established good working conditions for computerisation of

classical texts and other Bonpo works. It was the monks of this monastery

who input the whole catalogue of the Katen collection. This was published in

2001 by National Museum of Ethnology, Osaka, Japan under the title of A

Catalogue of the New Collection of Bonpo Katen Texts, Bon Studies 4 (Senri

Ethnological Reports 24) and the texts contained in The Call of the Blue

Cuckoo, published by the same institute in 2002, Bon Studies 6 (Senri

Ethnological Reports 32). The monastery publishes a periodical entitled

bGres po’i ’bel gtam once a year.

This account of Khri brtan nor bu rtse Monastery is based on the Bal yul

gnas ’khod bon dgon dpal ldan khri brtan nor bu rtse’i lo rgyus mdo tsam

brjod pa gtsang chab zegs ma by mKhan po bsTan pa g-yung drung composed in

2002, MS, pages 15.

(231) sMan ri Monastery in Dolanji

1. Name

dPal gshen bstan sMan ri’i gling

2. Location

The monastery is located in Dolanji. It can be reached from the town called

Solan in Himachal Pradesh. From Solan one can take either a bus or a taxi to

go to the monastery. The route passes through a small village called Ochgat

and Dolanji is a few kilometers away to the south of this village. In

Dolanji the monastery is situated on a hill above a Tibetan refugee

settlement called Thob rgyal gsar pa.

3. History

In 1968, Shes rab bstan pa’i rgyal mtshan (1912-1962), the abbot of gYung

drung gling Monastery (No.2) performed a ceremony in order to find a

successor of Shes rab blo gros (1935-1962), the 32nd abbot of sMan ri

Monastery (No.1). Sangs rgyas bstan ’dzin (b.1929) was elected by secret lot

as the 33rd abbot of sMan ri. He was elected without knowing while he was

doing research in the University of Oslo. He therefore soon returned to

India. His name was then changed to Lung rtogs bstan pa’i nyi ma when he was

enthroned as the abbot as the tradition requires. In 1969, he began to have

an assembly hall built. Since then he devoted all his time to the monastic

establishment. Over the years, the monastery developed enormously. In this

he was supported by dPon slob Sangs rgyas bstan ’dzin (1912-1978), the

senior teacher of sMan ri Monastery in Tibet and dPon slob bsTan ’dzin rnam

dag (b.1926), the junior teacher of the same monastery. The latter then

became the senior teacher in the monastery at Dolanji while dGe bshes gYung

drung rnam rgyal was appointed as the junior teacher when the studies of

philosophy and logic were established. Later dPon slob bsTan ’dzin rnam dag

was succeeded by dPon slob ’Phrin las nyi ma as the senior teacher.

The monastery consists of an assembly hall (’du khang), the abbot’s

residence (bla brang), the library (dpe mdzod), residences of the monks,

buildings with rooms for lectures and conferences. There is a dispensary, a

house for the orphans that the monastery keeps as well as cells for

meditation retreats, a guest house and a building for computer work. There

is also an institute called Mu khri btsad po’i zhang bod rig gzhung zhib

’jug khang. The monastery publishes annually a periodical called Bon sgo.

4. Hierarchical system

khri ’dzin

yongs ’dzin

dpon slob

dbu mdzad

dge skos

spyi gnyer

gnyer pa

5. Number of monks

The monastery has about 250 monks mainly coming from Dolpo and other areas

in Nepal; from Khams, Amdo, Nag chu kha regions, Central Tibet as well as

mNga’ ris, Western Tibet.

There are also European and American monks who follow the courses of

meditation as well as study. Scholars from various countries come and stay

in the monastery for doing research.

6. Current education

In 1978 courses in various traditional learning were established. They are

concerned with such sujects as the classic texts on philosophy and logic

particularly by mNyam med Shes rab rgyal mtshan and other masters. They also

read Tantras and rDzogs chen texts as well as taking up studies in poetry,

astrology, Sanskrit, traditional medicine, metrology connected with making

stupas and mandalas as well as the thangka painting. After 8 years of study

students can sit for examination mainly by debate and finally obtain the dge

bshes degree. From 1986 to 2002 about 57 students obtained the dge bshes

degree.

7. Educational exchange

Students are often sent to other religious schools, especially Triten

Norbutse (No.230) and the dGe lugs pa colleges in India on short periods.

After obtaining the dge bshes degree, the majority is either encouraged or

voluntarily leave the monastery. These monks go back to their own countries,

such as Dolpo in Nepal and Tibet where they try to re-establish either the

monastic tradition or just help revive cultural traditions that were lost or

discouraged. Some of these monks also go to Western countries where they

establish Bonpo centres of learning and meditation practice.

8 / 9. Rituals

1st month: from 4th to 5th, celebration of the birth of mNyam med Shes
rab rgyal mtshan (in many monasteries in Tibet this was taken as the
commemoration of the death of the master); around the middle of this
month there is the performance of ’cham such as gShen gyi gar ’cham,
rTsed sna’i rol ’cham and Zhang zhung gi shon gar; from 6 to 16, the
examination of the dge bshes degree (this takes place only every two
year); from 14 to 16, celebration of the birth of gShen rab Mi bo; from
22 to 23, performance of the ritual cycle of Ma rgyud; from 23 to 30, the
ritual cycle of the wisdom deity, sMra ba’i seng ge. It then ends with
the bestow of the empowerment initiation of the deity by the abbot for
the monk students.

3nd month: 1st day, commemoration of dPon slob Sangs rgyas bstan ’dzin
and performance of the ritual cycle of Tshe dbang rig ’dzin;

4th month: from 14 to 15, recitation of the bKa’ ’gyur;

5th month: from 12 to 16, religious services, particularly based on
the mKha’ klong gsang mdos for the people of Thob rgyal gsar pa, the
refugee settlement;

6th month: on the 10, during the day, performance of the bskang gso
ritual for the religious protectors and during the night the chanting of
the bskang ’bum;

7th month: from 14 to 15, commemoration of Shes rab bstan pa’i rgyal
mtshan, the 10th abbot of gYung drung gling;

8th month: the 8th, commemoration of Shes rab blo gros, the 32nd abbot
of sMan ri;

9th month: the 9th, celebration of the arrival of Mu cho ldem drug to
’Ol mo lung ring; from 23 to 29, performance of the ritual cycle of sTag
la;

10th month: the 4th, commemoration of Khyung sprul ’Jigs med nam
mkha’i rdo rje; from 23 to 29, performance of the ritual cycle of Khro
bo; the 30th, commemoration of the death of gShen rab Mi bo;

11th month: from 7 to 8, commemoration of sKyabs mgon Zla ba rgyal
mtshan (1796-1862); from 23-29, performance of the ritual cycles of Khro
bo and Phur pa;

12th month: from 27 to 29, performance of the ritual cycle of Khro bo
and Phur pa ending with the dgu gtor chen mo rite.

11. Books and manuscripts kept by the monastery

The Library has a good collection of MSS and modern Indian and Tibetan

reprints of Bonpo works

This account of sMan ri Monastery is based on the information given in the

dPal gshen bstan sman ri’i gling gi lo rgyus rags bsdus by mKhan po bsTan pa

g-yung drung written in 2002, MS, 10 pages.

(232) Gling tshang Monastery

1. Name of the monastery

rDza sMon rgyal g-yung drung gling

2. Location

Settlement of Gling tshang from Kham, Manduwala, Dehradun, UP, India

3. History

The monastery was founded by dGe slong ’Phrin las rgya mtsho in 1974 on a

piece of land near the Gling tshang settlement. The land was allotted by

rGyal sras ’Jigs med dbang ’dus of Gling tshang who was the head of the

refugee camp. The monastery is a resettlement of the same name in Kham,

Tibet which was a private religious establishment of the king of Gling in

Derge, and the Bonpo lama Hum chen ’gro ’dul gling pa, the Sixth Kun grol,

was the prelate of this king. Because of these relations in Tibet the head

of the Gling tshang settlement in Dehradun wished that the monastery be

built near the settlement. sMan ri Monastery in Dolanji appointed rTogs ldan

brTson ’grus rgyal mtshan as the abbot of the monastery and in 1996 he was

succeeded by dGe bshes Nyi ma grags pa. The owner of the monastery (dgon

bdag) is Kun grol Nam mkha’ ’phrin las dbang rgyal, the 7th Kun grol.

4. Hierarchical system

dgon bdag, owner of the monastery

mkhan po, abbot

5. Number of monks

At present there are five monks.

6. Current education

The monks practice their meditation following the tradition of Shar rdza

bKra shis rgyal mtshan.

This is compiled by Nyima Woser Choekhortshang.

Sikkim

(233) Zhu gYung drung kun grags gling

1. Name of monastery

Zhu gYung drung kun grags gling

2. Location

Southern Sikkim, in Kuisang/Kuising

3. History

The temple was built in the late 1980s by a certain gYung drung tshul khrims

who, although not himself of the Zhu lineage, had connections with that

family - hence the name of the temple. He himself is said to be the

proprietor of a photo-studio in Gangtok.

4. Hierarchical system

There is one monk, name rNam rgyal, a product of sMan ri Monastery (No.231)

in Dolanji, who is taking care of the teaching at the temple.

5. Number of monks/ priests

There are about a dozen young monks from local families.

6. The present educational system

See above

7. Personnel and educational exchange of monks between monasteries

Very limited exchange for the present, although the temple does receive

visits from colleagues of rNam rgyal from Dolanji.

11. Books and manuscripts kept by the monastery

Mainly modern Indian reprints of Bonpo works

12. Economic circumstances of temple

The temple is supported by donations from the families of the young

monks.

14. Economic occupation of the local population

The villagers in the vicinity of the temple are mainly sedentary farmers.

Appendix: Excerpts from the history of the Ya ngal clan

The following is the geneaolgy of the Ya ngal clan according to the Ya ngal gdung

rabs (YDR). It is not, however, a straighforward translation of the text, which

rather confusingly shifts from one lineage to another and which includes a great deal

of obscure information. The genealogy as it is presented here deals first with the

line of gSung rab skyabs and then with the descendants of Phur pa skyabs since the

clan is divsible into these two major lineages. Each individual is identified by a

number referring to his generation and a letter which denotes his age with respect to

the other siblings. If YDR includes any information about an individual, the salient

points will be entered after his name - such as a new name following ordination

(tshul ming), his wife (W) if she is mentioned, his accomplishments, and of course

his descendants. In all but a few cases, daughters are not named. where they are,

they will be indicated by the sign D and not a lower case letter since they are

usually named after the sons irrespective of their age. The form of the following

genealogy is based on that used by Jackson in his study of the Mustang royal family

[1980], but with certain modifications. The text does not trace just one lineage but

often lists the descendants of each of several brothers, and the same number and

letter \(e.g. 6a, 6b and 16a in the first lineage) may therefore refer to several

individuals.

The lineage of gSung rab skyabs

1 mKhas pa sman pa

2a gSung rab skyabs W: Nyi la chos dbyangs

2b gSung rab ’bum

2a gSung rab skyabs

3 Shes rab rgyal mtshan66 W: gNya’ mo bkra shis

4a Dam pa ’Bum rje ’od
...was himself an incarnation of a vidyadhara,
and in a previous life, when he was a learned hermit, he reached ’Ol mo lung
ring in the land of rTag gzigs through the power of his magical wisdom. From
inside a crystal stupa which had originated by itself he carried the relics of
the Teacher [gShen rab] to Tibet, and later said that he was [an incarnation
of] Dran pa nam mkha’... Moreover, that bla ma, who had mastered the three
studies and who had filled his life with achievements, set his footprint on the
nexk of Mt. Kailash. ...Later, after he had gone to the realm of phenomenal
space, the bla ma said, “I, as one wo have attained sunyata, have cut off my
speech and mind (?). Do not burn my body, but take it to the mountains”. His
disciples requested a relic for the sake of future generations of living
beings. A relic emerged from his nose and it may still be seen (YDR fols
37a-38a).

4b bKra shis rgyal mtshan, “’Gro mgon Klu brag pa”.67

4c Jo lcam Byang chub sems ma (mother of rTogs ldan dbon po).68

4b bKra shis rgyal mtshan

5a Bla ma sngags pa W: gNyag mo dngos grub
...went to Bi cher in Dolpo.
[He and his wife] had many sons, who did not survive, but there were three
[surviving] children whom they brought up (YDR 40b).

5b Ngos blang rgyal mtshan ’bum
His lineage increased in Klu brag (YDR
40b).

5D Drang srong ma

5a Bla ma sngags pa

6a Bha su
...died at the age of twenty-one

6b Sems dpa’ gsal
...was a bla ma who, according to the prophesy, taught
the word of Bon in the land of the incarnation (?) of the Dakini Co za bon mo,
and he is said to have become a protector of the doctrine. [It is not clear
whether this passage refers to the following bla ma or to Bla ma sngags pa. If
the latter this bla ma is nameless and Sems dpa’ gsal is the tshul ming of Bla
ma sngags pa.] At the age of seventeen he took his vows in teh presence of the
abbot Klu brag pa [i.e. bKra shis rgyal mtshan, his grandfather], who gave him
the name of Sems dpa’ gsal. he meditated for many years on the wrathful deities
at Gong ’gra monastery, but he was not arrogant about the results of his
meditation and spiritual achievements.... His worthy [disciples] had a vision
of his body appearing in self-originated light, and after a short time he shook
his body three times and passed into heaven as a rainbow (YDR 40b-41b).

6d bKra shis tsho mo

5b Ngos blang [here Drung pa] rgyal mtshan

6a dBal dar ’bum
...took his vows from Bru ston Tshul khrims rgyal
mtshan. His tshul ming was mKhan po bSod nams rgyal mtshan, and he was,
besides, an incarnation of Dran pa [nam mkha’]. Concerning the account of his
enslavement of the goblin Kye rang and his retinue, he became dreadfully angry
and merely displayed a face like the stripes of a tigress and, without the
sightest fear in his heart, that bla ma performed the “production”
[utpannakrama] meditation for his tuetlary deity and caused the goblin to
disappear (YDR 43a).

6b lHa rgod skyabs

6c Ge khod tshe ring

6c Ge khod tshe ring

7a Nam mkha’ dbang rgyal

7b Phur pa mkha’ ’gro

7a Nam mkha’ dbang rgyal

8a Drung pa nyi ma rgyal mtshan
...was born in a Tiger year. [There
follows an obscure passage which attributes the origins of a particular proverb
to an event in his life] (YDR 43b).

8a Drung pa nyi ma rgyal mtshan

9a bsTan pa bsam grub
...was the great Tshe dbang rig ’dzin who accepted
birth among men. Forever saying “Sa le ’od” he saw the face of Kun tu bzang po.
The imprints of his hands and feet [in rock] were a token of his constancey. He
bound with an oath the retinue of the goblin Kye rang, the protector of the
doctrine. He had a vision in which he went ot the assembly of vidyadhara, and
he carried the deeds of Khro bo dbang chen from heaven, from the assembly of
vidyadhara (YDR fols 43b-44a).

9b Phun tshogs dbang rgyal

9b Phun tshogs dbang rgyal

10 bsTan pa ’od zer skye pa
...was a bodhisattva and was the author of
bsKang ’bum, and so on, and of many religious discourses.

11a Rig ’dzin ’dus pa

11b Khro bo bsam grub

11b Khro bo bsam grub

12a gYung drung rgyal mtshan

13a Drung pa Rin chen dbang rgyal
...was the incarnation of the mind of
sTong rgyung [mthu chen]. That bla ma repeated the Ngan song dong sprugs mantra
ten million times. He spat on a wall and the letter A appeared; and above all,
the guardians of Bon of the Secret Treasure, the three powerful demons who are
the protectors of the doctrine, accompanied him as if they were his body and
smell (YDR fol 44b).

13b Nyi ma rgyal mtshan

13D The daughter went to rDzong [in the Muktinath valley] as a bride, and
had one son. Then she renounced the world and entered the religious life, and
became the accomplished bodhisattva Rig ’dzin dbang mo (YDR fol 44b).

13b Nyi ma rgyal mtshan

14a Tshe dbang bsam grub

15a sKyi tshal (tshul ming: bsTan ’dzin rgyal mtshan)

15b Bla ma phun tshogs

15c Tshe dbang

15a bsTan ’dzin rgyal mtshan

16a ’Phrin las phun tshogs

15b Bla ma phun tshogs

16a Bla ma gar skyabs
...had two [unnamed] sons, one of whom died in
childhood (YDR fol 45a).

16a ’Phrin las phun tshogs

17a lHa rgod

18a dBang rgyal
...had three children of whom two died in childhood (YDR
fol 45a). [After leaving] this one son and two daughters, their mother died
while she was [or they were] young, and Yang ston dBang rgyal lost interest in
the wold. He took his novice’s vows in Dolpo from Yang ston gTsug phud rgyal
mtshan, who gave him the tshul ming of Blo gros rgyal mtshan. Then after he had
gone to dBus gTsang, his one son also died. He went to Dolpo to adopt a son,
but his gracious root bla ma Yang ston gTsug phud rgyal [mtshan] said, “The
lineage has now reached the point of extinction, and I, your root-bla ma, have
considered the situation. Renounce your vows.” Then after taking stock of the
bla ma’s command, Yang ston Blo gros rgyal mtshan returned [home]. There his
mother and sister would not let him renounce, and he went to Nag tshang in the
north, where his patrons made hm the focal point of their faith. gShen Khri
Rinpoche said that he was a minifestation of Dran pa nam mkha’. When he
returned [to Dolpo], he performed the meditation of Brag lung dkar mo, and in
his dwelling place in a big mountain hermitage he went to heaven without
leaving any physical body (fol. appended to fol 45).

The lineage of Phur pa skyabs

1 Khu tsho

2 Phur pa skyabs W: sNya mo kun skyid

3a rGyal mtshan rin chen

3b Blo gros bstan rgyal

3c sTon rgod

3b Blo bon lha ’bum

[The four sons] were incarnations of vidyadhara, and, as it says in the prophesy,

“in mNga’ ris stod there will apperar one called Yang ngal sTod rgod, who will

also hold the lineage of the doctrine which Khod spungs Dran pa taught to men”.

That Yang ngal teacher came to Klu brag for the sake of living beings, and the yak

on which he was riding left its footprint, and the bla ma left the imprint of his

hand. That bla ma met his tutelary deity in manifestation, and his guardian

assisted him. In partcular, if he asked something of rGyal po Nyi pang sad, he

would accomplish it (YDR 42a-42b).

3b Blo gros bstan rgyal

4a Khri gtsug g-yung drung

4b Slob dpon zil gnon

3c bsTan rgod

4 mKhan po Grags rgyal

3d Blo bon lha ’bum

4a lHa rgod ’bum

4b Khro rgyal skyabs

4a lHa rgod ’bum

5a dGe bsnyen

5b mKha’ ’gro

5c Bon skyongs skyabs

These four wise ones were blessed, and whoever met them would certainly not fall

into the lower realms. To their worth disciples they appeared in bodies of light

(YDR 42b).

4b Slob dpon Zil gnon

5a Nam mkha’ blo gros

5b gYung drung rgyal po
It is said tht he repeated the Ngan song dong
sprugs mantra ten million times, that there were many and various signs of his
achievement relating to his general qualities, and that he actually received
the prostrations and offerings of the asuras.

4 mKhan po Grags rgyal [here drag dbang]

5a Don grub dpal

5b dBang ldan bzang po

Through being [or according to?] an incarnation of gShen Bha da bhi sha his name

was dBal la bzang po (?). By virtue of his sudden relaisation he caused the

transmitted doctrine to spread. That teacher wrote the gSung rab ’bum in 113

volumes, and clarified the doctrine in Lo and Dolpo. He appears in all religious

treatises as Rab gnas mKhan po Drung pa dBang ldan bzang po. When he achieved

sudden realisation he lived downstairs [i.e. inside his house] for three summers,

and upstairs [i.e. outside] for three winters, and several inferior people called

him “Mad dPal bzang”. Then the bla ma became angry and magically caused a knot to

appear in a piece of iron, and so forth, and many other miracles occurred (YDR

fols. 46a-46b).

5a Nam mkha’ blo gros

6a Nam mkha’ rin chen
...thoroughly practised the service and worship of
the wrathful deity Phur pa and was one who had achieved mastery over
“production” and “completion” (YDR fol 47a).

5 dGe bsnyen mkha’ ’gro (on fol 42b dGe bsnyen and mKha’ ’gro are two
separate sons of lHa rgod ’bum).

6a gYung drung mgon po
...remained in an attitude of worship for his
entire life. At the age of 63 his spirit dissolved into the realm of phenomena
in a rainbow. As a visible sign for the reverence of future generations, sacred
relics and so forth as well as many self originated objects appeared (YDR fol
47a).

5a Don grub dpal

6a Nyi ma rgyal po
...thoroughly practised the service and worship of
his tutelary, the Red and Blank Garudas. He was seen to direct hail with his
fingers and was a superior individual who subdued fierce serpent-gods and local
genii. That incarnation of the mind of Samantabhadra, Yang ston gYung drung
rgyal mtshan repeated the mantra “Sa le ’od” one hundred million times and was
an excellent man who had thoroughly perfected the three studies (YDR fols
47a-47b).

6b gYung drung rnam rgyal
...took monastic vows and was given the tshul
ming gYung drung rgyal mtshan. [This would seem to imply that the qualities and
achievements attributed to his elder brother Nyi ma rgyal po are actually
his.]

6a Nam mkha’ rin chen

7a gYung drung bstan pa

7b Rig ’dzin bon skyabs
...received the name Yang ston gYung drung tshul
khrims on taking the vows of a novice, and he was the excellent incarnation of
a great bla ma. For the sake of future generations he erected many triple
stupas, and was one thoroughl versed in the Three Studies (YDR fol 47b).

7c Tshul khrims bsam grub

7d Rin chen rnam rgyal

7a gYung drung bstan pa
...was the incarnation of a vidyadhara and
became a master of the doctrine (YDR fol 48b).

8b ’On chung
...sat in a cave, a bodhisattva meditating as a layman.
...Once, when that bla ma was 39 years old, he bent [or fell] over in a cave
and lost consciousness. It is said that Khyung ston [i.e. Khyung ston Tshul
khrims legs pa, with whom he was apparently studying at the time] blew a conch
from a hill-top, and the lma regained consciousness and sat up, clear in his
thoughts (YDR fol 48a).

8D not named

8D not named

7d Rin chen rnam rgyal

8a bKra shis rgyal mtshan
...became a monk and receved initiations,
instructions and mental teachings from Khyung ston Tshul khrims ’od zer.
Throughout his life he [preserved] an attitude of worship ans service and he
met his tutelary deity. In particular, it is said that while meditating on the
Yi dam Me ri he joined his hands and cause a fire to be lit, as well as doing
other such things (YDR fol 48b).

8b Rin chen rnam rgyal W: mKhan Drung ma dpal ’dzin

8c gYung drung phun tshogs

8b Rin chen rgyal mtshan

9a gYung drung rnam rgyal
...was an incarnation of gShen Tshad med ’od
ldan, and his tshul ming was Tshul khrims rgyal mtshan (YDR fol 49a).

9b Bla ma bstan lha W: Sa rgya ma yum bu dgos ’dzom, the Dakini of
Action

9c Rin chen lhun grub W: Bu bom mchog
...had the tshul ming Rin chen
rgyal mtshan and wrote innumerable teachings and religious works. [While he was
copying the] Dri med gzi brjid, which was about as long as an arrow, each time
he dipped his pen into the inkpot a line of words was written, which was a sign
of his general accomplishments (YDR fol 49a: see also Snellgrove, The Nine Ways
of Bon, 1980, p. 4 fn. 1).

9d Shes rab rgyal mtshan

9b bsTan lha (sTag lha here)

10a Srid dar rnam rgyal
...lost interest in the world, and on taking the
vows of a novice he received the tshul ming Yang ston ’Od zer rgyal mtshan, the
mind manifestation of sTag lha whose name resounds high and low and everywhere
like the roar of the dragon. The initiations, teachings and explanations which
he gave were like a flowing stream, and he amassed about two hundred disciples
from high and low who wore Bon like a hat. As one who was a holder of the
doctrine he acquired many powers for the protection of living beings. He
eventually died at the age of 63, on the eighth day of the foruth month in a
Rat Year. In the vision of rTogs ldan bsTan pa rgyal mtshan, he manifested his
light body as a rainbow-tent in the sky, and pssed into heaven (YDR fol
49b-50a).

10b Bla ma rin chen

9d Shes rab rgyal mtshan

10a lHa rgod
His monastic name was gYung drung rgyal mtshan. He
established a monastery in Tarap, and besides this he spread the doctrine (YDR
fol 50a).

10b Khro bo rnam rgyal
...became a holder of the doctrine who was an
expert in both the “religion of gods” [lha chos] and the “religion fo men” [mi
chos]. He had three sons, but prior to that he had been sGo dwags khri ba, a
bla ma who had taken the three vows, and floowing the death [of this bla ma] he
became Yang ston gYung drung rnam rgyal [possibly 6.b, above, the son of Yang
ston Don grub dpal] (YDR fol 51a).

10a lHa rgod

11a Shes rab ’od zer

9c Rin chen rgyal mtshan

10a dGos ’byor
...was [also] called Ye shes rgyal mtshan, and as a
hermit he took the name gTsug phud rgyal mtshan. gShen Mi ’gyur btsug phud said
that he was an emanation of gShen rab ’Dod pa dgu ’gyur. As a representation of
his body he erected so many stupas for the Three Potectors [Ku byi mang ke, A
ti mu wer and dBal chen Ge khod gsang ba drag chen] and others; as a
reprsentation of his speech he copied out the Khams brgyad and so many other
treatises, and as a representation of his mind he painted a thangka showing the
ten deeds [of gShen rab]. These made up the triad of translator, sage and
principal teacher. Moreover, by means of the many monasteries [which he built]
he acted as a moderate leader and protector (?) and he became a great
contemporary master of the doctrine.
As a sign of the manifested
accomplishments of the superior powers he had gained, his horse left the
imprint of its hoof [in rock]. he acquired about three hundred disciples form
high and low and everywhere, adn several of them became siddhas. He bacame a
great master of the doctrine. Finally, at the age of 66, on the tenth day of
the fourth month in a wood horse year, he passed upward into the realm of
phenomena amidst a tent of rainbow light and a rain of flowers, and many other
wonders besides. His body caught fire of its own accord and on his bones htere
appeared six syllables and innumerable images of deities and so on, and he
became a great lamp of the doctrine (YDR fols 50b, 51b, 51 barma).

10b Unnamed: died in childhood

10c gYung drung rnam rgyal

10b Khro bo rnam rgyal [Apart from the three sons listed here] ‘he had many
sons who did not survive, and six daughters who lived’ (YDR fol 51a)

11a bsTan pa rgyal mtshan

11b Mi ’gyur rgyal mtshan
...achieved independence in his own mind when
he was young; having gone to tend the flocks, he went into a cave and sat there
in meditation for about three days. At the age of eighteen he went to a
mountain retreat in a remote place and abstained from speaking for about three
years, in addition to which he did nothing but practise austerities. He sat for
nine years behind closed doors, and received many prophecies from and
frequently saw the face of Tshe dbang rig ’dzin. Due to some impediment his
life did not run its natural course, but at the age of thirty one, on the
seventeenth day of the third month in a Horse year, he passed while meditating
into the realm of phenomena. Upon his body there appeared the six syllables,
and there also appeared many images of gods and sacred relics, but due to some
pollution some of these flew away and some dispersed. That excellent
incarnation was in fact an emanation of the mind of Tshe dbang rig ’dzin, and
he was also an emanation of the voice of Khri gtsug bstan ’dzin (YDR fol 1 ’og
ma a - 1 ’og ma b).

11c Shes rab ’od zer

Terms of governing system and duties in monasteries

dkon gnyer see dkor gnyer

dkor gnyer, caretaker, keeper, custodian, performing the

bsang ceremony, and making general announcements

sku tshab, often assistant of spyi ba

(q.v.)

bskang ’don see a mchoda

khang gnyer see dkor gnyer

khang tshan dge rgan, hostel chief

khri pa, ‘one who holds the throne’, monks of special status

within a monastery who act as the head of the monastery in rotation

khri pa bla ma, the monastic who holds the throne for a

limited period

khri ’dzin, “throne holder”, abbot

mkhan po, abbot, rector

grwa dpon, a leader of a particular group of monks

grwa tshang spyi gnyer, treasurer of a monastery

grwa tshang bla ma, a monk who holds much the same position

as that of khri pa bla ma

dge skos, disciplinarian

dge rgan, senior monk, teacher, chief of a hostel, cf. khang tshan dge rgan

dge g-yog, assistant disciplinarian

dgon bdag, head of a monastery, often hereditary

mgon khang bla ma, chaplain, cf.

a mchod

mgon bla, contraction of mgon khang bla ma

(q.v.)

mgron gnyer, steward

’go bdag bla ma, one who replaces the head of a monastery and

performs the rituals in his absence

rgan pa, ‘senior’, a term sometimes

used for gnyer pa, treasurer

rgyal tshab, apostle, successor of a previous head of an

establishment

rgyal tshab bla ma see rgyal tshab

rgyu gnyer see gnyer pa

rgyun gnyer, store-keeper

sgrub bla, head of a particular establishment within a

monastery

dngul gnyer see gnyer pa

dngul bdag see gnyer pa

chang ma, beer-dispenser

chu len, novices who fetch water in a monastery

chos khrims pa, proctor

mchod gnyer see mchod dpon

mchod dpon, sacristan

mchod g-yog, assistant sacristan

’cham gnyer, the monastic in charge of the ’cham dance

’cham dpon see ’cham gnyer

ja gnyer, assistant cook

ja mar, secondary cook

ja g-yog, one who washes dishes, cleans kitchen and tends

fire

jo mo bla ma, nuns’ priest

gnyer pa, treasurer, often responsible for monastery’s

upkeep, steward, manager

gnyer ma, often assistant of gnyer pa

(q.v.)

dung ’bud, novice in charge of the call of assembly by

blowing the conch shell

do dam pa, superintendent

drung yig, secretary

gdung ’dzin, successor in a hereditary line

bdag gnyer, caretaker, cf. dkor gnyer

spyi khyab, general controller, cf. do dam

spyi gso, accountant

dpe khrid, teacher

dpon slob, chief teacher

spyi gnye, general treasurer

spyi phyag, general treasurer

spyi ba, treasurer, manager, one who oversees expenses for

religious festivals, and collects offerings, their investment and the use of the

resulting profit

spyi dbu bla ma, community head bla ma

(q.v.)

sprul sku, reincarnated lama, either the head of a monastery

or occupies a special position in a monastery

phan tshun che mo, supervisor of political and economic

matters

phyag mdzod, treasurer, often that of abbot’s residence

bon slob, chief teacher, cf. dpon

slob

byang ’dren, chief chanter, cf. dbu

mdzad

bla brang gnyer pa, treasurer of abbot’s residence

bla ma, head of either a monastery or an establishment within

a monastery

bla ma’i gnyer pa, treasurer of the head bla

ma in a monastery

dbu skyor, assistant of dbu mdzad

(q.v.)

dbu mkhyen, chanter, cf. dbu mdzad

dbu bla, head of a monastery; chaplain of a local chief

dbu mdzad, chief chanter, chief of chorus, choir-master,

precentor

dbu g-yog, assistant of the chief chanter

dbon po, an administrator of a monastery and its estates

often connected with a hereditary line of the head of a monastery

dbyar bdag, leader of the dbyar gnas

ritual

’bud pa, musician

mar chen, chef

rtsis pa, accountant

tshang dpon, chef, one who tends fire

zla dag gnyer pa, assistant of a manager

yig mkhan, secretary, copyist

yongs ’dzin, teacher, tutor, supervisor

g-yung drung slob dpon, supreme master

las sne, monastic official, one who deals with the

organization of religious services (zhabs brtan)

las pa, attendant

shog dpon, person dealing with the affairs of a subdivision

within a monastery

bsang gtong, person dealing with the performance of the bsang ceremony

slob dpon, chief teacher

gser khri, literally “gold throne”, term applied to a monk

either elected often by secret lot or appointed by the general assembly to occupy the

monastic throne

gsol kha ba see a mchod

lha gnyer see a mchod

a mchod, chaplain, a monk in charge of daily services in the

sgrub khang

List of Authors

Samten G. Karmay
Directeur de Recherche émérite, Centre National de Recherche

Scientifique, Paris
SamKarmay@aol.com

Yasuhiko Nagano
Professor of Linguistics, National Museum of Ethnology, Osaka
nagano@idc.minpaku.ac.jp

Tsering Thar
Associate Professor of Tibetan Religion, China Center for Tibetan

Studies, Beijing
tsering@95777.com

Phuntso Tsering Sharyul
Ex-Director and Professor emeritus, Tibet Academy of

Social Sciences, Lhasa

Dondrup Lhagyal
Associate Professor of Tibetan Studies, Tibet Academy of Social

Sciences, Lhasa
dondrup@public.ls.xz.cn

Charles Ramble
Lecturer of Tibetan Studies, Oriental Institute, Oxford University
charles.ramble@oriental-institute.oxford.ac.uk

Marietta Kind
Lecturer of Anthropology, University of Zurich
kind@access.unizh.ch

Published with the permission of the
National Museum of Ethnology Repository
http://ir.minpaku.ac.jp/dspace/

Notes

[1]

At the beginning, this temple was known as dPon tshang lha khang since

it was built by the chieftain of sTong che people. Later, the ritual of

gZe ma, which is a chapter of the Khro bo text, is performed in the

temple, it became known as gZe ma gsas khang.

[2]

Sog Tsan tan Monastery was originally a Bonpo monastery in Sog sde

of Nag chu kha. The fifth Dalai Lama had it converted with other six

Bonpo monasteries and bKa’ brgyud pa together into dGe lugs pa and

renamed it as Sog shod dGa’ ldan ’phel rgyas gling. See Bod ljong nag

chu khul gyi lo rgyus rig gnas, Seventh volume, pp.350-358 (published

by Nag chu sa gnas srid gros lo rgyus rig gnas dpyad gzhi’i rgyu cha

rtsom sgrig khang).

[3]

sTeng chen dgon grong zung gi lo rgyus lha mi dgyes pa’i ’bel gtam

by gYung drung lhun ’grub, pp.5-8. MS.

[4]

The bla ma in this case is the main spiritual guide of the

monastery.

[5]

bdag gnyer, the store keeper and accountant of the

monastery.

[6]

sgro ba is the yak-skin sack used to store and transport barley and

wheat; each sgro ba can hold about 30 kg of barley or wheat. About 20

kg of grain are required to sow a mu (a Chinese term measuring unit

corresponding to 6.667 hectares, or 0.165 acres, of farmland) which

means that ten sgro ba of grain (= 300 kg) are needed to sow 15 mu of

farmland.

[7]

dPal yul rdzong gi sa cha’i ming btus by dPal yul rdzong gi sa ming

las don ’go khrid tsho chung, 1986, p. 84.

[8]

’Dzing Kha rag dgon gyi lo rgyud by Bya Tshe ring, MS, p.2: dran

pa’i rnam thar g-yung drung gsang mdzod/ bod rgyal Mu khri btsan po la

sogs pa/ Bon gshen rnams kyis bstan pa spel ba’i yul/ ’dzing gi kha

rag shar phyogs rgyal mo rong/ bka’ brgyad brgyud/ rgyal bo mu-khri

btsan-po sogs bon gshen rnams kyis bka’ brgyad bsgrubs pa’i gnas ni/

la stod drung gi ’tshal phug/ ’dzing gi kha rag gsang phug/ In both

passages the name of the area where Kha rag is located is spelt ’Dzing

instead of ’Dzin, but in fact both spellings are still in use.

[9]

A monastery in rNam gling in gTsang, Central Tibet, that was

destroyed by flood in the 14th century.

[10]

Bon is referred to as Bon dkar (“White Bon”) and Bon nag (“Black

Bon”) by the Buddhists, and as bKa’ gsar (“new teachings”) and bKa’

rnying (“old teachings”) by the Bon pos themselves. Because of the

negative connotation of "Bon nag", Shar rdza bKra shis rgyal mtshan

does not agree with either appelations; he considers that the

distinction between new and old teachings is also incorrect and refers

to them as new and old gTer ma (“treasures”) instead. As a result, the

two traditions are now increasingly referred to as gTer gsar and gTer

rnying, “new treasures” and “old treasures”.

[11]

Nyag rong rdzong gi sa cha’i ming btus by Nyag rong rdzong gi sa ming las

dong ’go khrid tsho chung, 1986.

[12]

KGLG, volume 1. This text mentions nine Bonpo monasteries, the ninth

being dBra khyung sgrub sde gling, pp.385-387.

[13]

dBal lHa khri, Me nyag sTag gsas, Khyung po Ne khrom, and several

others who went to the North and lived there (176a), cf. Samten G.

Karmay, The Treasury of Good Sayings: A Tibetan History of Bon,

London, Oxford University Press, 1972, p.93.

[14]

mthu che dpa’ bo, me nyag stag gsas mchog/ rma gsas lha rgod mtshan

gsol me nyag byon.

[15]

Ye shes dgon pa’i lo rgyus by A g-yung, based on a history of the

monastery by gYung drung bdud ’dul, MS.

[16]

Historically, Nyag rong is considered a part of Me nyag; the

different dialects of Me nyag are referred to as Me nyag log skad.

According to A g-yung, Cang mkhar spo is the Me nyag log skad term for

“Bonpo”. Ye shes dgon pa’i lo rgyus, p.4, MS.

[17]

Ye shes dgon pa’i lo rgyus kun gsal me long by Rig ’dzin nyi ma,

MS.

[18]

Mo means “rain” and the means “to bring down” in the Me nyag log

skad, referring to his ability to provoke rain when needed for the

crops, Ye shes dgon pa’i lo rgyus, p,8, MS.

[19]

Ye shes dgon pa’i lo rgyus kun gsal me long by Rig ’dzin nyi ma,

p.10, MS.

[20]

dBra ston bsKal bzang bstan pa’i rgyal mtshan was Shar rdza bKra

shis rgyal mtshan’s disciple and the author of his master’s biography:

the Shar rdza bKra shis rgyal mtshan gyi rnam thar.

[21]

shog kha means “tribe”, and dpon means “chief”; shog dpon is the

title given to the monk in charge of monks belonging to a same

tribe within a monastery. Because four of the local tribes are

still Bonpo and belong to Ye shes Monastery, all four have monks in

the monastery, and there is a Shog dpon for each of these groups.

Ri nub is also Bonpo and belongs to the monastery, but since it has

no monks in the monastery there is no need for a Ri nub Shog dpon.

The Shog dpon has to be from the same tribe as the group of monks

in his charge and he must also be a former dge bskos.

[22]

’Chi med ’gro ’dul khod spungs blo gros thogs med kyi skyes rabs

dang ’brel ba’i don gyi rnam thar gdung rabs dang bcas pa rdzogs ldan

sprin gyi rol mo by dBra ston sKal bzang bstan pa’i rgyal mtshan

(1897-1959), block print. In this work, the author described the life

of Khod spungs Blo gros thogs med to the time when he met bSod nams

sgrol ma who became his wife at the age of twenty-five. Then the

biography strangely ends without any reference to the second half of

his life.

[23]

’Dra yul chu mig ljongs is a place in rTa’u County of dKar mdzes

Prefecture in Sichuan Province. dGe bshes khog, Khro skyabs, Cog

tse, and rGyal mo dmu rdo traditionally belong to the rGyal rong

region. dGe bshes khog and rGyal mo dmu rdo are in Rong brag County

of dKar mdzes Prefecture. Khro skyabs and Cog tse are in rNga pa

Prefecture in Sichuan Province.

[24]

Tre hor is an area in dKar mdzes County in dKar mdzes

Prefecture.

[25]

Mi nub dgon pa’i lo rgyus, the author is unknown, MS.

[26]

rBa mda’ dgon by Tre hor ’Phrin las don grub, MS.

[27]

In Me nyag dialect, tshi means earth, na means black, thus Tshi na

means “black earth”.

[28]

Hor yul snyi lung khyung rdzong ’bar ba’i gnas kyi dkar chag gsal

ba’i me long by Tshe dbang ’gyur med (alias Byang chub rig ’dzin

glingpa), MS.

[29]

Tre hor corresponds to the former/original division of the

territory comprising dKar mdzes County --with the exception of Zla

thang ma township-- and Tre hor township of Brag ’go County, in dKar

mdzes Prefecture, Sichuan Province).

[30]

gYong drung bon gyi bstan ’byung phyogs bsdus by dPal tshul, Bod

ljong mi rigs dpe skrun khang, Lhasa, 1988.

[31]

gnas bdag sku bla yongs mgon gyi bsang mchod, p.3, MS

[32]

sMong skyid in bSam ’grub dgon by ’Phrin dga’, MS; it is also

referred to as sMongs dkyid in ’Dra g-yung drung bsam ’grub dgon gyi

lo rgyus mdor bsdus by bsTan ’dzin nyi ma and Zla ba grags pa,

MS.

[33]

’Chi med ’gro ’dul Khod spungs Blo gros thogs med kyi skyes rabs

dang ’brel ba’i don gyi rnam thar gdung rabs dang bcas pa rdzogs ldan

sprin gyi rol mo by dBra ston sKal bzang bstan pa’i rgyal mtshan

(1897-1959), block printing. For further information, see notes under

Mi nub Monastery (No. 157).

[34]

lCang log sna belongs to Khub chags township of rTa’u county

[35]

KGLG p.513: nyag smad rgya mtshams su ’dra ba li chu khar bon dgon

che ba gcig refers to bSam ’grub Monastery.

[36]

According to oral tradition, two brothers of Nang so king in dGe

bshes tsa valley in rGyal rong, gYung drung bstan ’dzin and gYung

drung ye shes, were sent to sMan ri Monastery to study. Because of

the king who was gravely ill, gYung drung bstan ’dzin was recalled

to rGyal rong, but before leaving sMan ri he asked Shes rab dbang

rgyal, the abbot of sMan ri Monastery at the time, if he could

establish a new ’cham tradition in rGyal rong since he was not able

to learn the entire grwa sa ’cham tradition of sMan ri. The abbot

accepted, and thus, upon his return, he established the Nang so

’cham tradition which eventually spread to the Nyag rong, rTa’u,

Brag ’go and rGyal rong areas. In this monastery, both traditions

of ’cham are performed. The term grwa sa in Bonpo tradition refers

to sMan ri and gYung drung gling monasteries.

[37]

snya is the name of a clan descending from sNya chen Li shu stag

ring and sNya chen bla ma; gad means ‘spread’ in the Me nyag dialect,

thus sNya gad means “the tribe that spread from sNya”.

[38]

The only two references concerning the history of the monastery

have different views on this point: ’Dra chu mig dgon gYung drung

bstan rgyas gling gi lo rgyus by Rig ’dzin nyi ma says that Nyi ma

rgyal mtshan and gTsug phud were one and the same person, whereas the

Chu mig dgon by ’Phrin dga’ considers that they were two different

personages. The former was from rGyal rong and the latter from sPa

lineage in Central Tibet, and gTsug phud was the founder of the

monastery and the monastery became known as Chu mig during his

time.

[39]

Dam pa rang grol dgon by ’Phrin dga’, MS.

[40]

the term cho means village in the local Me nyag dialect.

[41]

This tribe is geographically the same village as Ngo nya of Ba smad

shog khag mentioned above, but belongs to another administrative

division. The same applies to the following eight families of Ba

smad.

[42]

Shar mi ’gyur gyi nyi zla rang byon, lho mi ’gyur gyi mchod rten

rang byon, nub mi ’gyur gyi rdo rje pha bong, byang mi ’gyur gyi dung

dkar rang byon.

[43]

There is a short history of the monastery entitled Mi nyag ldum ra

dgon byung tshul (MS) by an un unknown author who writes first lDum ra

dgon and then ’Du ra dgon, but the monks in the monastery have

affirmed that ’Du ra is the correct name of the monastery.

[44]

Mi nyag ’du ra dgon pa’i lo rgyus by Rig ’dzin bstan srung, MS.,

p.1

[45]

Mi nyag ldum ra dgon byung tshul, MS., p.1.

[46]

According to Mi nyag ldum ra dgon byung tshul (pp.6-7) he built

lDum ra monastery at the age of sixty-seven and that he died at the

age of seventy-seven in ’Du ra monastery, but according to Khod po Blo

gros thogs med he died in 1337 at the age of fifty-eight.

[47]

According to ’Gro mgon gYung drung bdud ’dul gling by Mu po, MS.

p.4., he was born in a Iron-Dragon Year called rNam gnon (620 A.D.),

but then goes on to say that ’A zha Blo gros rgyal mtshan, ’Gro mgon

bDud rtsi rgyal mtshan’s nephew, was born in 624 A.D. This is

obviously incorrect since we know that ’A zha Blo gros rgyal mtshan

was an abbot of gYas ru dben sa Monastery in gTsang. Therefore bDud

rtsi rgyal mtshan cannot have lived in the 11th century.

[48]

It is obvious that Mu po copied this list from lHo ’gro mgon gyi

lo rgyud (rgyus) utpla’i ’phreng mdzes rjes ’brang blo gsal gyi

mgul rgyan; he claims that there were one hundred and thirteen

masters in the succession of ’Gro mgon. Furthermore, the text was

undoubtedly written in the 20th century since it mentions several

personages such as dBra ston bsKal bzang bstan pa’i rgyal mtshan

(1897-1959).

[49]

gYung drung lha steng Monastery was one of the most important Bonpo

monasteries in rGyal rong. It was destroyed by the Manchou army of

Qianlong emperor in 1776 in the second war of rGyal rong. gYung drung

lha steng Monastery was forcefully converted to the dGe lungs pa sect

of Tibetan Buddhism and was given a Chinese name: Guangfasi. Some

times it is also called Yongzhong lama si (gYung drung bla ma

Monastery). See Jiarong Zangzu Shizhi (History of Tibetans in rGyal

rong) by Qiaodan (mChod rten), p.361-364. Mi rigs dpe skrun khang,

1995. Beijing.

[50]

Shan co gtsug lag khang, Shan co is a valley which is located

fifteen kilometers northeast of the the monastery.

[51]

Zhi ba sa le Monastery was located in Ma le kha kha co valley of

today’s Chu chen County of Nga pa Prefecture.

[52]

Mu chu la rgod Monastery was located in ’O lung valley of today’s

Wen chuan County of Nga pa Prefecture.

[53]

Ri bo lha khang (mi rgod sgrub phug yang zer) by rDo rje rig ’dzin,

MS., p.1

[54]

There are several variants of the name: Bo leb, sPo leb, Bon slebs

and Bon blon. Regarding the first variant, “bo” derives from the term

bo ti in Amdo dialect, meaning clod, leb means “flat”. It is said that

when Bon blon bla ma established the hermitage in the place where

there were many “flat clods”; the meaning of the second variant

remains unknown; the third variant means the “arrival of Bon”, the

explanation for this name was that the master was the first Bonpo to

arrive in the region; the fourth variant means “the Bon minister”

which appears in the official documents given to the master by the

local authorities of Zung ’phan during the reign of Qianlong.

[55]

Per Kvaerne dated the year of his birth 1028, in “The Monastery of

sNang zhig of the Bon Religion in the rNga pa District of Amdo”

(Rivista degli Studi Orientali 63, 1990) and this is supported by the

works of Nam mkha’ tshul khrims (p.9.n. MS.) and Bya ’phur Nam mkha’

rgyal mtshan (p.32) mentioned above. However, dGe bshes bsTan ’dzin

phun tshogs and ’Jam dbyangs brtson ’grus give 1088, one Rab byung (60

years) later in their above-mentioned works.
However, dGe bshes

bsTan ’dzin phun tshogs and Drung ming ’Jam dbyangs brtson-’grus give

1088, one rab byung (60 years later) in their above-mentioned works.

They also provide a different list of the masters from that given by

Per Kvaerne (1990) whose work is based on sNang zhig do ’phags chen

po’i sku phreng gsol ’debs byin rlabs myur gzigs ma by Shes rab blo

ldan (d.1999).

[56]

A short anonymous history of gYung drung lha steng, pp. 244-248 in

rNga khul gyi dgon pa’i lo rgyus published by the Religion Bureau and

the Buddhist Association of rNga ba Prefecture, MS. According to

another point of view, the monastery was founded in the 13th century,

see Si khron zhing chen rnga ba bod rigs rang skyong khul chu chen

rdzong gi sa cha’i ming btus by Chu chen rdzong sa ming ’go khrid tsho

chung, p.155. 1984, ’Bar khams.

[57]

The other was mTsho mtho Monastery (No.188).

[58]

According to another source, the monastery was founded by Rig pa

rang shar 114 years before the introduction of the Rab byung system of

datation, in 913 A.D, (see rNga khul chu chen rdzong gi bla med dgon

pa’i lo rgyus mdor bsdus, p.236.

[59]

The rNga khul chu chen rdzong gi bla med dgon pa’i lo rgyus mdor

bsdu provides a list of masters of the same lineage differently: 1)

rDza bo Rig pa rang shar, 2) gSal ba ’od chen, 3) gSal ba ’od

chung, 4) Dran pa bdud ’dul, 5) bShes yas dbon po, 6) rNam dag

bshes yas, 7) rGyal mtshan bshes yas, 8) Shes rab ’od zer, 9) gYung

drung rgyal ba, 10) Kho bo rgyal, 11) Kun dga’ rgyal mtshan, 12)

Tshul khrims, 13) Thub pa, 14) gYung drung rnam dag, 15) bsTan

’dzin tshul khrims, 16) gYung drung phun tshogs, 17) Kun dga’ ’od

zer, 18) Legs bshad rgya mtsho (b.1931), 19) Ya ma bkra shis

(b.1934), 20) gYung drung rab rgyal (b.1962), 21) Yon tan rab rgyal

(b.1962), 22) dPal ldan rab rgyal (b.1971), 23) mThar phyin rab

rgyal (b.1971).

[60]

The gNyan yul dgon pa gshen bstan g-yung drung nor bu dar rgyas

gling gi dkar chag records him as sNang zhig sPrul sku without giving

his real name, but as such it is not found in other documents.

[61]

The Nan phing rdzong dar rgyas dgon pa’i lo rgyus mdor bsdus

provides a different list of the monastery’s lineage masters: 1) sKal

bzang nyi ma, 2) Nyi ma ’od zer, 3) sMon lam, 4) bsTan ’dzin rgyal

mtshan, 5) Phun tshogs ’od zer (NKhGL p.260). The dates of these

masters are also given, but they do not seem to be reliable enough to

mention here. I found no historical record of the monastery and the

monks do not have any clear knowledge on the subject.

[62]

Zha ru si (rou wen gong ba) gai kuang (A General Introduction to

rDza gzhi Monastery {rab dben dgon pa}) by Bon mkhar sKal bzang rin

chen, written in Chinese, MS., p.1.

[63]

Concerning the succession of the Bon mkhar bla ma and their dates,

Nan phin rdzong gi rab dben dgon pa’i lo rgyus mdor bsdus provides a

different list of the masters and their dates after the transference

of the temple to the present site, but it is too confused to quote

here.

[64]

The historical texts from which it has been possible to confirm

the dates of these early historical events are discussed in two

works: David Jackson’s “Notes on the history of Serib and nearby

places in the Upper Kali Gandaki”, Kailash, vol. 6, 1978, pp.

195-224; and David Snellgrove’s The Nine Ways of Bon, 1967, pp.

4-5.

[65]

This list was compiled by dGe bshes bSam ’grub nyi ma.

[66] For a

summary of the relevant events in his life, see the outline of the history

of Klu brag given above.

[67]

See note 66 above

[68]

See note 66 above

Tibetan month	date (tshes)	Name of ceremony	Short title of main text	Short title of main text
1	10		Dran pa yab sras	Dran pa yab sras
1	15	gSo sbyong/ sMyung gnas	Klong rgyas	Klong rgyas
2	22	Bla ma mchod pa	Dran pa yab sras	Dran pa yab sras
3	11	SKye sgo gcod pa	’Khor ba ngan song skye sgo gcod pa...
3	15	dGe rtsa mchod pa	sTag la me ’bar spu gri dmar po...	sTag la me ’bar spu gri dmar po...
4	15	Grub dbang rin po che’i ’das mchod (commemoration of Ka ru Grub dbang bsTan ’dzin rin chen	dMar khrid dug lnga rang grol	dMar khrid dug lnga rang grol
4	24	(Bla ma mchod pa che ba)	dMar khrid dug lnga rang grol	dMar khrid dug lnga rang grol
5	10	(Tshes bcu chen mo)	Rig ’dzin bon skor	Rig ’dzin bon skor
6	15	sPyi pa spo lab (changeover of temple stewards)	Rig ’dzin bon skor
7	10	Bla sgrub mchod pa	Bla ma rtsa sgrub (from dMar khrid cycle)	Bla ma rtsa sgrub (from dMar khrid cycle)
7	15		Zhi ba stag la	Zhi ba stag la
8	18	(Bla ma mchod pa)	dMar khrid dug lnga rang grol	dMar khrid dug lnga rang grol
8	30	dByar ston mchod pa	Rig ’dzin bon skor	Rig ’dzin bon skor
9	8	Dasa’i mchod pa (anti-Dasain ceremony)	dMar khrid dug lnga rang grol	dMar khrid dug lnga rang grol
9	15	Ba shog mchod pa	Rig ’dzin bon skor	Rig ’dzin bon skor
10	15	(Klong rgyas mchod pa)	Klong rgyas	Klong rgyas
11	15	bsTan ’dzin nyi ma’i ’das mchod	dMar khrid dug lnga rang grol	dMar khrid dug lnga rang grol
12	15-19	mDos rgyab	Zhi khro	Zhi khro

Name of ceremony	Tibetancalendar(tshes/ zla)
Lo gsar	1-3/ 1
mNyam med dus chen (birthday of mNyam med Shes rab rgyal mtshan)	4-5/ 1
Bla ma mchod pa (established here by gTsug phud rgyal mtshan)	2nd month
sTag la’i zlog pa	3rd month
sByin sreg (herbs and grains placed in a bowl and set on the mountain for the protection of the village)	4th month
rNam rgyal stong mchod; this ceremony, which was performed until recently in Bar sle, has been discontinued	7th month
Circumambulation of nearby Ri bo dpal ’bar	7th month

Name of ritual	Place	Date (Tibetan)
Lo gsar. This is actually sometimes celebrated in the different settlement clusters to the south, where the villagers live during the winter. Many go to sPung mo for Lo gsar.	winter villages or sPung mo	12th/1st month
Yul lha ceremony, in which the entire village participates	yul lha shrine above village	2nd month
Me mchod (fire ritual for the fertility of the crops)	rotating houses	5th month
sMan sgrub. Begun in 1996, and will henceforth be performed every few years in rotation with other Bonpo villages, at the dgon pa. In the intervening years they hold another dus chen on the first day of the sixth Tibetan month.	mTha’ srung mTsho gling	6th month
rNam rgyal stong mchod	mTha’ srung mTsho gling	6/7th month
Dus chen for rNam rgyal shes rab rgyal mtshan, the builder of sPu mer monastery.	mTha’ srung mTsho gling	7th month
Pilgrimage to Khyungpur, Bla ma chu mig, Jagdul or Shey	pilgrimage places	7th month
Bar tshogs mchod pa, a ceremony for the well-being of animals at the beginning of the frosts and for the expiatiation of sin incurred during the mass sacrifice of animals throughout the kingdom of Nepal during the national Dasain festival.	mTha’ srung mTsho gling	8/9th month
Yul sa gsol (pho lha and yul lha offerings)	Yul sa shrine & diff. houses	9th month
dBal mchod ritual for prosperity and health	rotating houses	10th month
Ma tri ceremony, for six days, at the temple	mTha’ srung mTsho gling	10th month
Khyungpur pilgrimage	pilgrimage place	11/12th month

Title	no. of vols.
1. Dri med gzi brjid	12
2. Khro bo sgrub skor	2
3. Phur pa sgrub skor	1
4. Ge khod sgrub skod dbal chu’i skor bcas pa	1
5. Khro bo gsang ’thus ’dur gyi skor sgrub skor	1
6. Me ri bka’ sgrub skor	1
7. sTag la’i sgrub skor	2
8. Khyung dmar sgrub skor	1
9. gDugs dkar po	1
10. Rig ’dzin ’dus pa sgrub skor	1
11. dBal gsas	1
12. Tshe sgrub bya ri ma	1
13. Du tri su	1
14. sKye sgo	1
15. Rab gnas skor	1
16. Klong rgyas	1
17. sPyi ’dul	1
18. Ma mo rbod gtong pod	1
19. Me dpung dgu dril pod	1
20. bSang po ja (?)	1
(rGyud kyi skor)
21. Ma rgyud sangs rgyas rgyud gsum	1
22. Ma tri’i rgyud	1
23. mKha’ ’gro gsang gcod kyi dmigs skor	1
24. Byams ma’i rgyud	1
25. dMar ’khrid dug lnga rang grol gyi drang don nges don	1
(rNam thar gyi skor)
26. Grub dbang bstan ’dzin rin chen gyi rnam thar	1
27. rNam rgyal shes rab rgyal mtshan gyi rgyud rim shog dril	1
28. gZags kyi nyi ma’i rnam thar	1
29. Shar pa rnal ’byor gyi rnam thar	1

1. Shar pa rnal ’byor gyi rnam thar	1
2. mDo bskal bzang	2
3. Khro bo rgyud drug	1
4. mDo gzer mig	2
5. mDo mang	1
6. Tre ston nam mkha’ rgyal mtshan gyi rnam thar	1
7. Zhi khro sgrub skor	2
8. sTag la sgrub skor	1
9. Rig ’dzin bon skor sgrub skor	2
10. Khro bo sgrub skor	1
11. Du tri su	2
12. sKye sgo gcod pa pod	1
13. dBal gsas sgrub skor	1
14. dBal gsas drag po dgu skor	1
15. gSang drag sgrub skor	2
16. Me ri bka’ ma	1
17. Ma rgyud sgrub skor	1
18. gTo nag	1
19. gSer ’od nor bu ’od ’bar	2
20. Klong rgyas sgrub skor	2
21. Tshe dbang drag po sgrub skor	1
22. dMar ’khrid dug lnga rang grol	1
23. Dam can las gsum	1