Gruschke on Drotshang Dorjechang
Gruschke dates the origins of Drotshang Dorjechang (Gro tshang lha khang go tam sde) (which Gruschke refers to as Qutan Si) to before the Ming dynasty (on the basis of imperial inscriptions in Qutan Si’s courtyard) (28 1) but draws on Ye (137 2) and Zhu (29 3) to date all existent architecture to the Ming dynasty. On the basis of Schram 4, Xie 5 and Li6, he states that the Karma-Kagyüpa lama Samlo (or Sanluo, or San-la, who he identifies as Sangs rgyas bkra shis, d.1414) established the existent monastic complex. Furthermore, he claims (without sources) that the complex expanded to its current size between 1425 and 1435 (28 7). He asserts that the Ming emperors often favoured Drotshang Dorjechang, stating (on the basis of Xie 8) that the Ming emperors subordinated thirteen temples and thirteen valleys to Drotshang Dorjechang (28 9).
Gruschke also supplies some information on Drotshang Dorjechang’s two subsidiary monasteries, Hongshan Si (no Tibetan given) and Drotshang Tashi Lhunpo (Dro tshang dgon bkra shis lhun po, which Gruschke refers to as Yaocaitai), though again without any references. He states that Drotshang Tashi Lhunpo’s relatively large monastic population (roughly two hundred) and separate tulku leadership led to friction between Drotshang Tashi Lhunpo and Qutan Si, resulting first in Drotshang Tashi Lhunpo declaring its independence in 1885 and then later in violence and arson between the two monasteries in 1895 (28-29 10)
His entry also includes a detailed description of the temple complex, including directions and points of interest. It appears that these descriptions are based on his own explorations of Drotshang Dorjechang on foot, though he fleshes out his descriptions with a few Chinese historical references. His descriptions are quite detailed, listing statues, dates of construction (though from unlisted sources), architectural notes and sometimes even the floor space of different buildings.
Gruschke also has a few more modern ethnographic notes, presumably based on his observations in the region. He mentions first that the ethnicities in the region surrounding Drotshang Dorjechang are primarily Hui Muslims and Han Chinese (27 11), with Tu, Tibetan, and Chinese laypeople living in parts of the monastic complex (28 12). He also mentions that the Flower Festival (Chn. Hua’er Jie) draws tens of thousands of visitors annually, with increasing numbers of the temple’s relics being put on display (31 13).
- 1. The Cultural Monuments of Tibet's Outer Provinces: Vol 1. The Qinghai Part of Amdo. White Lotus Press, 2001.
- 2. Xibei De Mingsheng Guji [Cultural Relics of the Northwest]. Yinchuan, 1987.
- 3. Citekey zhu1987 not found
- 4. "The Monguors of the Kansu-Tibetan Frontier, Second Part." Transactions of the American Philosophical Society 47, no. 2 (1957): 1-164.
- 5. Qinghai De Siyuan [Monasteries of Qinghai], Edited by Ben Gesang and Ling He. Xining, 1986.
- 6. Anduo Zangzu Shilüe [A History of Amdo-Tibetans], Edited by Yankai Li. Xining, 1992.
- 7. The Cultural Monuments of Tibet's Outer Provinces: Vol 1. The Qinghai Part of Amdo. White Lotus Press, 2001.
- 8. Qinghai De Siyuan [Monasteries of Qinghai], Edited by Ben Gesang and Ling He. Xining, 1986.
- 9. The Cultural Monuments of Tibet's Outer Provinces: Vol 1. The Qinghai Part of Amdo. White Lotus Press, 2001.
- 10. The Cultural Monuments of Tibet's Outer Provinces: Vol 1. The Qinghai Part of Amdo. White Lotus Press, 2001.
- 11. The Cultural Monuments of Tibet's Outer Provinces: Vol 1. The Qinghai Part of Amdo. White Lotus Press, 2001.
- 12. The Cultural Monuments of Tibet's Outer Provinces: Vol 1. The Qinghai Part of Amdo. White Lotus Press, 2001.
- 13. The Cultural Monuments of Tibet's Outer Provinces: Vol 1. The Qinghai Part of Amdo. White Lotus Press, 2001.
