Zhading Temple in Zhuoni

　　Zhading Temple, whose full Tibetan name is "Ganden Shézhou Dangzeng Dajiling," translates to "The Flourishing Land of Meditative Practice in Tusita Heaven." Also known as Zhuoni Grand Temple, it sits on a plateau approximately half a kilometer northwest of Zhuoni County town. Here, auspicious clouds linger atop the mountains, while the Tao River coils around the base like a jade belt. The temple complex overlooks the surrounding peaks and gazes down upon the Tao River, making it a truly sacred site for the propagation of Buddhism.

　　During the late Tang Dynasty, when the Tibetan king Langdarma suppressed Buddhism and promoted Bon, many Tibetan monks fled. Some escaped to the Tao River basin to continue their practice and teachings. According to the *History of Amdo’s Politics and Religion*, the Ye’wa Temple behind Zhuoni Mountain was built during the Northern Song Dynasty, and the Zhuoni Nyingma Temple (a Red Hat sect monastery) was also established around that time. By the late Jin and early Yuan dynasties, after the Mongol Empire occupied the northwest, Kublai Khan invited the Tibetan Sakya school’s spiritual leader Phagpa to preach in the Central Plains. When passing through Zhuoni, he was captivated by the area’s beautiful scenery—its lush pines, verdant cypresses, and clear mountains and waters. He then decided to rebuild the original Nyingma temple on its current site, assigning his disciple, the Sakya geshe Sherab Yeshi, to construct a scripture hall there, recruit monks, and spread Buddhist teachings. After a struggle with the Nyingma sect, Sherab Yeshi completed the construction of the Sakya school’s Zhuoni Temple in 1295. Tibetan scriptures record that the Sakya hierarch presented the temple with a rare standing statue of Shakyamuni carved from sandalwood heartwood as a foundation memorial. It has been passed down through generations and is still preserved to this day.

　　Starting from the Yongle era of the Ming Dynasty, the local chieftain of the Zhuoni Tibetan people, Xedi, was granted an imperial title, overseeing both political and religious authority in the region. The hereditary system of the tusi (local hereditary chieftain) and senggang (monastic leader) was approved. After the completion of Zhuoni Temple, due to the governance model in the tusi’s jurisdiction—“the elder brother as tusi, the younger brother as senggang; if there is only one son, he assumes both roles”—the temple received strong support from the 19th-generation Yang tusi. Through painstaking efforts and continuous expansion, the temple developed layered Buddha halls and was enclosed by city walls. At one point, it became one of the three major Buddhist temples in the Gansu-Qinghai Tibetan region, majestic and grand.

　　From the sixth year of the Ming Jingtai era to the eighth year of the Tianshun era (1455–1464 AD), the abbot of Zhuoni Temple, Renqin Longbu (the younger brother of the third-generation tusi Zhashibu), went to Tibet to study under renowned teachers. He mastered both the exoteric and esoteric doctrines of Tsongkhapa, and upon returning to Zhuoni, he preached and promoted the Gelug school’s teachings. He converted Zhuoni Grand Temple to the Gelug school, and the temple’s name was changed to “Ganden Shézhou Ling” (translated as “The Monastery of Meditative Practice in Tusita Heaven”). He appointed himself as the triwa (head lama) and established strict monastic rules. In the 14th year of the Ming Hongzhi era (1501 AD), the temple’s name was further changed to “Dangzeng Dajiling” (translated as “Tranquil Prosperity Monastery”). In the 49th year of the Qing Kangxi era (1710 AD), the emperor summoned the 11th-generation tusi Yang Rusong’s younger brother and the abbot of Zhuoni Grand Temple, the triwa Awang Cheliejiacuo, granting him the title of Great State Preceptor and the rank of senggang. The emperor also bestowed a plaque inscribed with “Imperially Bestowed Zhading Temple,” which was engraved on the temple gate, and the temple has since been known by this name. Yang Rusong spent 33,631 taels of silver to publish the world-renowned Zhuoni edition of the *Kangyur* and *Tanjur* of the Tibetan Buddhist Canon. As a result, Zhading Temple gained fame across the Tibetan region, housing up to 3,100 monks at its peak.

　　By the end of the Qing Dynasty, Zhading Temple had suffered several military disasters, leading to a gradual decline in the number of monks. In 1927, the uprisings led by the “Three Mas” (Ma Zhongying, Ma Tingxian, and Ma Gaxishun) caused devastating damage to the once-glorious Zhading Temple and its invaluable cultural relics. The printing blocks of the *Kangyur* were reduced to ashes, with only surviving versions remaining in the world, and the temple fell into decline. Although it was later rebuilt by the 19th-generation tusi and senggang Yang Jiqing, who constructed four major scripture halls and Buddha halls, the number of monks never returned to its former glory, with only around 400 monks residing there. After Yang Jiqing’s death, his 4-year-old son, Yang Danzhu, succeeded as the temple leader. The Republican government awarded him the title of “Fuzhao Pujue Chanshi Danzhu Hutuktu.” Later, additional structures were built, including an astronomy and calendar academy, a Cham dance academy, stupas, and Buddha halls, continuing until the founding of the People’s Republic.

　　During the Cultural Revolution (“0”), the temple was demolished, and the monks were dispersed. After the Third Plenary Session of the 11th Central Committee of the Communist Party of China, ethnic and religious policies were reinstated, and Zhading Temple was approved for reopening. Starting in 1981, over 80 buildings were gradually constructed, including a grand scripture hall, three colleges (for textual studies, esoteric Buddhism, and Kalachakra), a debate courtyard, the temple gate, and monk dormitories. Currently, there are more than 150 monks. Zhao Puchu, the former president of the Buddhist Association of China and a master calligrapher, inscribed the three characters “Zhading Temple,” which were inlaid in brick and mounted atop the temple gate, drawing much attention. This historic Tibetan Buddhist temple in the Amdo region is gradually regaining its former splendor.

　　Senggang (Monastic Governor)

　　The head of Zhading Temple is the senggang, a hereditary title conferred by the Ming and Qing governments. Though not a tulku (reincarnate lama), the senggang holds the highest position in the temple. The temple houses the administrative centers of eight great tulkus, including the Tsemönling Regent, the Ili Hutuktu, the Matang Khenpo, the Guya Buddha, the Dewa, the Jiadang, the Chadao, and the Gakhen.

　　By the time Yang Rusong served as tusi, the publication of the world-famous Zhuoni edition of the Tibetan Buddhist Canon had cost 17,325 taels of silver. Zhading Temple gained prominence across the Tibetan region, becoming the political, economic, and cultural center of Zhuoni, with over 3,100 monks residing in the temple. In 1927, the uprising of the Three Mas against Feng Yuxiang led to the destruction of the glorious Zhading Temple and its precious relics, especially the printing blocks of the *Kangyur*, which turned to ashes. The temple declined from then on. Although it was later rebuilt by the 19th-generation tusi and senggang Yang Jiqing, the number of monks never returned to previous levels, with only around 400 monks. In 1958, during the anti-feudal struggle, most monks were forcibly expelled. During the Cultural Revolution, the temple was demolished, and its site was turned into terraced farmland. After the Third Plenary Session of the 11th Central Committee of the Communist Party of China, under the guidance of the Party’s ethnic and religious policies, the temple was rebuilt in 1980 and officially reopened on November 10, 1981. The government allocated substantial funds to restore the temple on its original site, reconstructing three colleges, four major administrative centers, five Buddha halls, along with the temple gate and over 80 monk dormitories, all in the traditional Tibetan architectural style. There are now over 160 monks. Zhao Puchu, the former president of the Buddhist Association of China and a master calligrapher, inscribed the three characters “Zhading Temple,” which were inlaid in brick and prominently displayed atop the temple gate. Today, the temple attracts a constant stream of devout pilgrims and tourists, becoming a famous attraction in Zhuoni County.

　　The temple originally housed four main colleges: the Tsennyi College, the Gyupa College, the Salawa College, and the Shenpa College. The Tsennyi College was founded by Awang Chenlai Gyatso in the 53rd year of the Qing Kangxi era (1714 AD). The Gyupa College was also established by Awang Chenlai Gyatso in the 7th year of the Yongzheng era (1724 AD). The Salawa College was founded by Awang Kechung Gyatso in the 42nd year of the Qianlong era (1777 AD). The Shenpa College was established by the senggang Losang Tanchen Gyaltsen in the 10th year of the Qianlong era (1745 AD).

　　The highest authority in Zhading Temple is the senggang, who oversees all religious education, administrative, and judicial affairs of the temple. The position of senggang is hereditary. Under the senggang, there are three organizational systems: first is the Deba Xiong, abbreviated as “De” (the monastic official office), which includes senior and junior officials. The senior officials manage part of the temple’s administrative tasks and represent the temple in handling affairs of subordinate temples. Under the senior officials are two squad leaders responsible for monitoring the monks’ discipline, and 5–10 clerks tasked with delivering notices and handling miscellaneous duties. Second is the monastic residence office, abbreviated as “La” (commonly referred to as triwa), which manages all religious and ritual activities of the temple. Third is the Shangshu organization, or the Jiwu Office (pronounced “Xi” in the Zhuoni dialect), abbreviated as “Xi,” which is the administrative body managing the affairs of the temple’s colleges. It includes one chief monk responsible for adjudicating cases and maintaining order. There are 17 Mina (the temple’s jurisdiction is divided into 17 regions based on the monks’ origins, each represented by a Mina) who handle affairs in their respective regions. The Shangshu also includes a Jiwu (general affairs office), consisting of administrative and meeting personnel.