Mount Hua is a mountain located near the city of Huayin in Shaanxi province, about 120 kilometres east of Xi'an. It is the western mountain of the Five Great Mountains of China, has a long history of religious significance. Classified as having three peaks, in modern times the mountain is classified as five main peaks, of which the highest is the South Peak at 2,154.9 metres. Mount Hua is situated in Huayin City, 120 kilometres from Xi'an, it is located near the southeast corner of the Ordos Loop section of the Yellow River basin, south of the Wei River valley, at the eastern end of the Qin Mountains, in southern Shaanxi province. It is part of the Qinling or Qin Mountains, which divide not only northern and southern Shaanxi, but China. Traditionally, only the giant plateau with its summits to the south of the peak Wuyun Feng was called Taihua Shan, it could only be accessed through the ridge known as Canglong Ling until a second trail was built in the 1980s to go around Canglong Ling. Three peaks were identified with respective summits: the East and West peaks.
The East peak consists of four summits. The highest summit is Zhaoyang Feng, its elevation is reported to be 2,096 m and its name is used as the name for the whole East Peak. To the east of Zhaoyang Feng is Shilou Feng, to the south is Botai Feng and to the west is Yunű Feng. Today, Yunű Feng considered its own peak, most central on the mountain; the South peak consists of three summits. The highest summit is Luoyan Feng, with an elevation of 2,154 m. To the east is Songgui Feng, to the west is Xiaozi Feng; the West peak has only one summit and it is known as Lianhua Feng or Furong Feng, both meaning Lotus Flower Summit. The elevation is 2,082 m. With the development of new trail to Hua Shan in the 3rd through 5th century along the Hua Shan Gorge, the peak to the north of Canglong Ling, Yuntai Feng, was identified as the North peak, it is the lowest of the five peaks with an elevation of 1,614.9 m. As early as the 2nd century BC, there was a Daoist temple known as the Shrine of the Western Peak located at its base.
Daoists believed that in the mountain lives the god of the underworld. The temple at the foot of the mountain was used for spirit mediums to contact the god and his underlings. Unlike Taishan, which became a popular place of pilgrimage, because of the inaccessibility of its summits, only received Imperial and local pilgrims, was not well visited by pilgrims from the rest of China. Huashan was an important place for immortality seekers, as many herbal Chinese medicines are grown and powerful drugs were reputed to be found there. Kou Qianzhi, the founder of the Northern Celestial Masters received revelations there, as did Chen Tuan, who spent the last part of his life in hermitage on the west peak. In the 1230s, all the temples on the mountain came under control of the Daoist Quanzhen School. In 1998, the management committee of Huashan agreed to turn over most of the mountain's temples to the China Daoist Association; this was done to help protect the environment, as the presence of taoists and nuns deters poachers and loggers.
Huashan has other religious structures on its slopes and peaks. At the foot of the mountains is the Cloister of the Jade Spring, dedicated to Chen Tuan. Additionally, atop the southern-most peak, there is an ancient Taoist temple which in modern times has been converted into a tea house. There are three routes leading to Huashan's North Peak, the lowest of the mountain's five major peaks; the most popular is the traditional route in Hua Shan Yu, first developed in the 3rd to 4th century A. D. and with successive expansion during the Tang Dynasty. It winds for 6 km from Huashan village to the north peak. A new route in Huang Pu Yu follows the cable car to the North Peak, is the ancient trail used prior to the Tang Dynasty, which has since fallen into disrepair, it had only been known to local villagers living nearby at the gorges since 1949, when a group of seven People's Liberation Army soldiers with a local guide used this route to climb to the North Peak and captured over 100 Kuomintang soldiers stationed on the North Peak and along the path of the traditional route.
This trail is now known as "The Intelligent Take-over Route of Hua Shan", was reinforced in early 2000. The Cable Car System stations are built next to the beginning and ends of this trail. A second cable car line, to the West Peak, was opened in 2013. From the North Peak, a series of paths rise up to the Canglong Ling, a climb more than 300 m on top of a mountain ridge; this was the only trail to go to the four other peaks—the West Peak, the Center Peak, the East Peak and the South Peak,—until a new path was built to the east around the ridge in 1998. Huashan has been a place of retreat for hardy hermits, whether Daoist, Buddhist or other. With greater mobility and prosperity, Chinese students, began to test their mett
Amne Machin or Anyi Machen is the highest peak of a mountain range of the same name in the province of Qinghai in west-central China. It is revered in Tibetan Buddhism as the home of the chief indigenous deity of Machen Pomra; the entire Amne Machin range is an eastern extension of the Kunlun Mountains, a major mountain system of Asia. The Amne Machin range runs in the general northwest-to-southeast direction in eastern Qinghai and the southwestern corner of Gansu's Gannan Tibetan Autonomous Prefecture; the existence of the ridge results in one of the great bends of the Yellow River. The river first flows for several hundreds of kilometers toward the east and southeast, along the south-western side of the Amne Machin Range. In so doing it crosses the entire length of Golog Prefecture, reaches the borders of Gansu and Sichuan; the river turns 180 degrees to the left, passing to the northeastern side of the Amne Machin, flows toward the northwest for 200–300 km through several prefectures of the northeastern Qinghai.
The Amne Machin Peak is located in Maqên County of Golog Prefecture. Its elevation is estimated to 6,282 metres, it is ranked number 23 in height among the mountain peaks of China. A part of the range around its highest peak has been declared a section of the Sanjiangyuan National Nature Reserve; the mountain was known to the ancient Chinese as Mount Jishi. The Northern Wei-era commentary on the Han-era River Classic stated that the mountain was the site where Yu the Great tamed the Yellow River and that it was considered part of Longxi Commandery, located 1740 li from Kunlun Mountain and 5000 li from the Luo; the massif had long been considered a sacred mountain and a place of pilgrimage, when before the Communist'liberation' up to 10,000 Golok people would make the 120-mile circumambulation of the mountain each year. The first European to describe the mountain was the British explorer Brigadier-General George Pereira on his expedition on foot from Peking to Lhasa of 1921-2, sometimes reckoned one of the great geographical discoveries of the twentieth century.
Pereira, who saw Amne Machin from about 70 miles away, thought its "height must be at least 25,000 feet, might be anything. However, the massif remained unclimbed until 1960; the Amne Machin mountains had been overflown by a few American pilots who overestimated the elevation to 30,000 feet. A 1930 article of the National Geographic estimated the peak elevation to 28,000 feet according to the report of Joseph Rock, an American botanist and explorer who, despite death threats from the Golog Tibetans, had ventured to within 80 km of the mountain. For a while, the mountains were considered as a possible place for a peak higher than Mount Everest. While Rock only downgraded his estimate publicly in 1956 to "not much more than 21,000 feet", he did give a detailed description of the peaks:he Am-nye Ma-Chhen Range has three prominent peaks; the dome in the north is the highest part, but it is not so imposing as the large pyramid at the southern end. By 1980 Anyi Machen had been resurveyed at 6,282 metres.
In 1960, a Chinese expedition climbed the mountain, but it was demonstrated in 1980 that this expedition climbed Amne Machin II, 7 km SSE from the highest summit. In 1981, Amne Machin I was reached near-simultaneously by three groups, each of, led to believe they were the first and only ones to obtain a permit from the Chinese government. A Japanese expedition approached the summit from the south and put Giichiro Watanabe, Yoshio Yamamoto and Katsumi Miyake on top on May 22, 1981, five other expedition members 3 days later. Within three weeks, the American climbers Galen Rowell, Harold Knutsen and Kim Schmitz made an Alpine-style ascent over the East ridge of the NE summit to reach the main summit on June 9, they did not see any evidence of an earlier ascent. The next day Siegfried Hupfauer, Hans Gaschbauer, Franz Lämmerhofer, Gerhard Schmatz and Peter Vogler of an Austro-German expedition reached the summit as well, they had followed the Japanese route and the 3000 feet of fixed rope they encountered en route convinced them that the Japanese had been the first to summit.
The mountain remained busy that summer, as Kim Schmitz returned to the summit with two Canadian clients on June 12, another Japanese party summited in August, in September an Australian team climbed the impressive NE face and descended over the 6 km long unclimbed NNE ridge. "Beyond the Great Snow Mountains", The Collected Short Stories of Louis L'Amour, Vol. 4, Part 1: Adventure Stories. Pereira, Cecil. "Peking to Lhasa" The Geographical Journal, Vol. 64, No. 2, pp. 97–117. The elevation estimate is on p. 104. Lamaist Sites of the Amny Machen Region, in: Andreas Gruschke: The Cultural Monuments of Tibet’s Outer Provinces: Amdo - Volume 1; the Qinghai Part of Amdo. Bangkok, 2001, pp. 73–90. Sir Francis Younghusband and George Pereira, Peking to Lhasa.
Mount Wutai known by its Chinese name Wutaishan and as Mount Qingliang, is a sacred Buddhist site at the headwaters of the Qingshui in Shanxi Province, China. Its central area is surrounded by a cluster of flat-topped peaks corresponding to the cardinal directions; the north peak is the highest and is the highest point in northern China. As host to over 53 sacred monasteries, Mount Wutai is home to many of China's most important monasteries and temples, it was inscribed as a UNESCO World Heritage Site in 2009 and named a AAAAA tourist attraction by China's National Tourism Administration in 2007. Mount Wutai is one of the Four Sacred Mountains in Chinese Buddhism; each of the mountains is viewed as the bodhimaṇḍa of one of the four great bodhisattvas. Wǔtái is the home of the Bodhisattva of Mañjuśrī or Wénshū in Chinese. Mañjuśrī has been associated with Mount Wutai since ancient times. Paul Williams writes: Apparently the association of Mañjuśrī with Wutai Shan in north China was known in classical times in India itself, identified by Chinese scholars with the mountain in the'north-east' referred to as the abode of Mañjuśrī in the Avataṃsaka Sūtra.
There are said to have been pilgrimages from India and other Asian countries to Wutai Shan by the seventh century. Wutai was the first of the mountains to be identified and is referred to as "first among the four great mountains", it was identified on the basis of a passage in the Avataṃsaka Sūtra, which describes the abodes of many bodhisattvas. In this chapter, Mañjuśrī is said to reside on a "clear cold mountain" in the northeast; this served as charter for the mountain's identity and its alternate name "Clear Cool Mountain". The bodhisattva is believed to appear on the mountain, taking the form of ordinary pilgrims, monks, or most unusual five-colored clouds. Mount Wutai has an enduring relationship with Tibetan Buddhism. Mount Wutai is home to some of the oldest wooden buildings in China that have survived since the era of the Tang Dynasty; this includes the main hall of Nanchan Temple and the East Hall of Foguang Temple, built in 782 and 857, respectively. They were discovered in 1937 and 1938 by a team of architectural historians including the prominent early 20th-century historian Liang Sicheng.
The architectural designs of these buildings have since been studied by leading sinologists and experts in traditional Chinese architecture, such as Nancy Steinhardt. Steinhardt classified these buildings according to the hall types featured in the Yingzao Fashi Chinese building manual written in the 12th century. In 2008, there were complaints from local residents that, in preparation for Mount Wutai's bid to become a UNESCO World Heritage Site, they were forced from their homes and relocated away from their livelihoods. Nanshan Temple 38.9815°N 113.5738°E / 38.9815. The whole temple comprises seven terraces, divided into three parts; the lower three terraces are named Jile Temple 極樂寺). Other major temples include Tayuan Temple and Pusading Temple. Other important temples inside Mount Wutai include Shouning Temple, Bishan Temple, Puhua Temple, Dailuo Ding, Qixian Temple, Shifang Tang, Shuxiang Temple, Guangzong Temple, Youguo Temple, Guanyin Dong, Longhua Temple, Luomuhou Temple, Jinge Temple, Zhanshan Temple, Wanfo Ge, Guanhai Temple, Zhulin Temple, Jifu Temple, Gufo Temple.
Outer Mount Wutai temples include Yanqing Temple, Nanchan Temple, Mimi Temple, Foguang Temple, Yanshan Temple, Zunsheng Temple, Guangji Temple. A giant statue of Maha Manjushree was presented to the Buddhists of China by foreign minister of Nepal Ramesh Nath Pandey in 2005; the Wutaishan Airport in nearby Dingxiang County opened in December 2015. List of AAAAA-rated tourist attractions of the People's Republic of China China's Holy Mountain: An Illustrated Journey into the Heart of Buddhism by Christoph Baumer. I. B. Tauris, London 2011. ISBN 978-1-84885-700-1. Isabelle Charleux. Nomads on Pilgrimage: Mongols on Wutaishan, 1800-1940. BRILL. ISBN 978-90-04-29778-4. Http://www.thlib.org/collections/texts/jiats/#!jiats=/06/elverskog/b2/ International Network of Geoparks List of Geoparks Photos from inside the temples at WuTaiShan
The Kunlun Mountains are one of the longest mountain chains in Asia, extending more than 3,000 kilometres. In the broadest sense, the chain forms the northern edge of the Tibetan Plateau south of the Tarim Basin; the exact definition of this range varies. An old source uses Kunlun to mean the mountain belt that runs across the center of China, that is, Kunlun in the narrow sense: Altyn Tagh along with the Qilian and Qin Mountains. A recent source has the Kunlun range forming most of the south side of the Tarim Basin and continuing east south of the Altyn Tagh. Sima Qian says that Emperor Wu of Han sent men to find the source of the Yellow River and gave the name Kunlun to the mountains at its source; the name seems to have originated as a semi-mythical location in the classical Chinese text Classic of Mountains and Seas. From the Pamirs of Tajikistan, it runs east along the border between Xinjiang and Tibet autonomous regions to the Sino-Tibetan ranges in Qinghai province, it stretches along the southern edge of what is now called the Tarim Basin, the infamous Takla Makan or "sand-buried houses" desert, the Gobi Desert.
A number of important rivers flow from it including the Karakash River and the Yurungkash River, which flow through the Khotan Oasis into the Taklamakan Desert. Altyn-Tagh or Altun Range is one of the chief northern ranges of the Kunlun, its northeastern extension Qilian Shan is another main northern range of the Kunlun. In the south main extension is the Min Shan. Bayan Har Mountains, a southern branch of the Kunlun Mountains, forms the watershed between the catchment basins of China's two longest rivers, the Yangtze River and the Yellow River; the highest mountain of the Kunlun Shan is the Kunlun Goddess in the Keriya area in western Kunlun Shan. Some authorities claim that the Kunlun extends further northwest-wards as far as Kongur Tagh and the famous Muztagh Ata, but these mountains are physically much more linked to the Pamir group. The Arka Tagh is in the center of the Kunlun Shan. In the eastern Kunlun Shan the highest peaks are Yuzhu Dradullungshong; the mountain range formed at the northern edges of the Cimmerian Plate during its collision, in the Late Triassic, with Siberia, which resulted in the closing of the Paleo-Tethys Ocean.
The range has few roads and in its 3,000 km length is crossed by only two. In the west, Highway 219 traverses the range en route from Yecheng, Xinjiang to Tibet. Further east, Highway 109 crosses between Golmud. Over 70 volcanic cones form the Kunlun Volcanic Group, they cones. As such, they are not counted among the world volcanic mountain peaks; the group, musters the heights of 5,808 metres above sea level. If they were considered volcanic mountains, they would constitute the highest volcano in Asia and China and second highest in the Eastern Hemisphere and one of Volcanic Seven Summits by elevation; the last known eruption in the volcanic group was on May 27, 1951. Kunlun is the name of a mythical mountain believed to be a Taoist paradise; the first to visit this paradise was, according to the legends, King Mu of the Zhou Dynasty. He discovered there the Jade Palace of the Yellow Emperor, the mythical originator of Chinese culture, met Hsi Wang Mu, the'Spirit Mother of the West' called the'Queen Mother of the West', the object of an ancient religious cult which reached its peak in the Han Dynasty, had her mythical abode in these mountains.
The Kunlun mountains are described as the location of the Shangri-La monastery in the 1933 novel Lost Horizon by English writer James Hilton. The mountains are the site of the fictional city of K'un Lun in the Marvel Comics Iron Fist series and the TV show of the same name. Munro-Hay, Stuart Aksum. Edinburgh: University Press. 1991. ISBN 0-7486-0106-6. China Tibet Information Centre Chinaculture.org
Kṣitigarbha is a bodhisattva revered in East Asian Buddhism and depicted as a Buddhist monk. His name may be translated as "Earth Treasury", "Earth Store", "Earth Matrix", or "Earth Womb". Kṣitigarbha is known for his vow to take responsibility for the instruction of all beings in the six worlds between the death of Gautama Buddha and the rise of Maitreya, as well as his vow not to achieve Buddhahood until all hells are emptied, he is therefore regarded as the bodhisattva of hell-beings, as well as the guardian of children and patron deity of deceased children and aborted fetuses in Japanese culture, where he is known as Jizō or Ojizō-sama. Depicted as a monk with a halo around his shaved head, he carries a staff to force open the gates of hell and a wish-fulfilling jewel to light up the darkness. Kṣitigarbha is one of the four principal bodhisattvas in East Asian Mahayana Buddhism; the others are Samantabhadra and Avalokiteśvara. At the pre-Tang dynasty grottos in Dunhuang and Longmen, he is depicted in a classical bodhisattva form.
After the Tang, he became depicted as a monk carrying Buddhist prayer beads and a staff. His full name in Chinese is Dayuan Dizang Pusa, or "Bodhisattva King Kṣitigarbha of the Great Vow," pronounced Daigan Jizō Bosatsu in Japanese and Jijang Bosal in Korean; this name is a reference to his pledge, as recorded in the sutras, to take responsibility for the instruction of all beings in the six worlds in the era between the parinirvana of the Buddha and the rise of Maitreya. Because of this important role, shrines to Kṣitigarbha occupy a central role in temples within the memorial halls or mausoleums; the story of Kṣitigarbha was first described in the Kṣitigarbha Bodhisattva Pūrvapraṇidhāna Sūtra, one of the most popular Mahayana sutras. This sutra is said to have been spoken by the Buddha towards the end of his life to the beings of the Trāyastriṃśa Heaven as a mark of gratitude and remembrance for his beloved mother, Maya; the Kṣitigarbha Bodhisattva Pūrvapraṇidhāna Sūtra begins, `` Once the Buddha was abiding in Trayastrimsas Heaven in order to expound the Dharma to his mother."The Kṣitigarbha Bodhisattva Pūrvapraṇidhāna Sūtra was first translated from Sanskrit into Chinese between 695-700 CE, during the Tang dynasty, by the Tripiṭaka master Śikṣānanda, a Buddhist monk from Khotan who provided a new translation of the Avataṃsaka Sūtra and the Laṅkāvatāra Sūtra.
However, some scholars have suspected that instead of being translated, this text may have originated in China, since no Sanskrit manuscripts of this text have been found. Part of the reason for suspicion is that the text advocates filial piety, stereotypically associated with Chinese culture, it stated that Kṣitigarbha practised filial piety as a mortal, which led to making great vows to save all sentient beings. Since other scholars such as Gregory Schopen have pointed out that Indian Buddhism had traditions of filial piety. There is no definitive evidence indicating either an Indian or Chinese origin for the text. In the Kṣitigarbha Sūtra, the Buddha states that in the distant past eons, Kṣitigarbha was a maiden of the Brahmin caste by the name of Sacred Girl; this maiden was troubled upon the death of her mother -, slanderous towards the Three Jewels. To save her mother from the great tortures of hell, the girl sold whatever she had and used the money to buy offerings that she offered daily to the Buddha of her time, known as the Buddha of the Flower of Meditation and Enlightenment.
She prayed fervently that her mother be spared the pains of hell and appealed to the Buddha for help. While she was pleading for help at the temple, she heard the Buddha telling her to go home, sit down, recite his name if she wanted to know where her mother was, she did as she was told and her consciousness was transported to a Hell realm, where she met a guardian who informed her that through her fervent prayers and pious offerings, her mother had accumulated much merit and had ascended to heaven. Sacred Girl was relieved and would have been happy, but the sight of the suffering she had seen in Hell touched her heart, she vowed to do her best to relieve beings of their suffering in her future lives for kalpas. There is a legend about how Kṣitigarbha manifested himself in China and chose his bodhimaṇḍa to be Mount Jiuhua, one of the Four Sacred Mountains of China. During the reign of Emperor Ming of Han, Buddhism started to flourish, reaching its peak in the Tang and spreading to Korea. At the time and scholars arrived from those countries to seek the dharma in China.
One of these pilgrims was a former prince from Silla named Kim Gyo-gak, who became a monk under the Chinese name Dizang "Kṣitigarbha," pronounced Jijang in Korean. He went to Mount Jiuhua in present-day Anhui. After ascending, he decided to build a hut in a deep mountain area so that he could cultivate the dharma. According to records, Jijang was bitten by a poisonous snake but he did not move, thus letting the snake go. A woman happened to pass by and gave the monk medicines to cure him of the venom, as well as a spring on her son's behalf. For a few years, Jijang continued to meditate in his hut, until one day, a scholar named Chu-Ke led a group of friends and family to visit the mountain. Noticing the monk meditating in the hut, they took a look at his condition, they had noticed that his bowl did not contain any food, that his hair had grown back. Taking pity on the monk, Chu-Ke decided to build a temple as an offering to him; the whole group descended the mountain immediate
Mount Kailash, is a 6,638 m high peak in the Kailash Range, which forms part of the Transhimalaya in the Tibet Autonomous Region of China. The mountain is located near Lake Manasarovar and Lake Rakshastal, close to the source of some of the longest Asian rivers: the Indus, Sutlej and Karnali known as Ghaghara in India. Mount Kailash is considered to be sacred in four religions: Bon, Buddhism and Jainism; the mountain is known as “Kailāsa” in Sanskrit. The name could have been derived from the word “kelāsa”, which means "crystal". In his Tibetan-English dictionary, Chandra identifies the entry for'kai la sha', a loan word from Sanskrit; the Tibetan name for the mountain is Gangs Rin-po-che. Gangs or Kang is the Tibetan word for snow peak analogous to hima. Alice Albinia lists some of the names for the mountain, its religious significance to various faiths: "Tibetan Buddhists call it Kangri Rinpoche. Bon texts have many names: Water's Flower, Mountain of Sea Water, Nine Stacked Swastika Mountain.
For Hindus, it is a symbol of his penis. Another local name for the mountain is Tisé mountain, which derives from ti tse in the Zhang-Zhung language, meaning "water peak" or "river peak", connoting the mountain's status as the source of the mythical Lion, Horse and Elephant Rivers, in fact the Indus, Yarlung Tsangpo/Dihang/Brahmaputra and Sutlej all begin in the Kailash-Lake Manasarovara region. In Hinduism, Shiva resided at the summit of a Kailāsh mountain, where he sat in a state of meditation along with his wife Pārvatī. According to Charles Allen, one description in the Vishnu Purana of the mountain states that its four faces are made of crystal, ruby and lapis lazuli, it is located at the heart of six mountain ranges symbolizing a lotus. According to Jain scriptures, the mountain next to Mt. Kailash, is the site where the first Jain Tirthankara, Rishabhadeva attained moksha. In Jain tradition, it is believed that after Rishabhdeva attained nirvana, his son emperor Bharata Chakravartin had constructed three stupas and twenty four shrines of the 24 tirthankaras over there with their idols studded with precious stones and named it Sinhnishdha.
In Jain tradition the 24th and last Tirthankara, Vardhamana Mahavira was taken to the summit of Meru by Indra shortly after his birth, after putting his mother Queen Trishala into deep slumber. There he was anointed with precious unctions. Mount Kailash is known as Mount Meru in Buddhist texts, it is central to its cosmology, a major pilgrimage site for some Buddhist traditions. Vajrayana Buddhists believe that Mount Kailash is the home of the buddha Cakrasaṃvara, who represents supreme bliss. There are numerous sites in the region associated with Padmasambhava, whose tantric practices in holy sites around Tibet are credited with establishing Buddhism as the main religion of the country in the 7th–8th century AD, it is said that Milarepa, champion of Vajrayana, arrived in Tibet to challenge Naro Bön-chung, champion of the Bön religion of Tibet. The two magicians engaged in a terrifying sorcerers' battle, but neither was able to gain a decisive advantage, it was agreed that whoever could reach the summit of Kailash most would be the victor.
While Naro Bön-chung sat on a magic drum and soared up the slope, Milarepa's followers were dumbfounded to see him sitting still and meditating. Yet when Naro Bön-chung was nearly at the top, Milarepa moved into action and overtook him by riding on sunlight, thus winning the contest, he did, fling a handful of snow on to the top of a nearby mountain, since known as Bönri, bequeathing it to the Bönpo and thereby ensuring continued Bönpo connections with the region. Bön, a religion native to Tibet, maintain that the entire mystical region and Kailash, which they call the "nine-story Swastika Mountain", is the axis mundi, Tagzig Olmo Lung Ring; every year, thousands make a pilgrimage to Kailash, following a tradition going back thousands of years. Pilgrims of several religions believe that circumambulating Mount Kailash on foot is a holy ritual that will bring good fortune; the peregrination is made in a clockwise direction by Hindus and Buddhists, while Jains and Bönpos circumambulate the mountain in a counterclockwise direction.
The path around Mount Kailash is 52 km long. Some pilgrims believe that the entire walk around Kailash should be made in a single day, not considered an easy task. A person in good shape walking fast would take 15 hours to complete the entire trek; some of the devout do accomplish this feat, little daunted by the uneven terrain, altitude sickness and harsh conditions faced in the process. Indeed, other pilgrims venture a much more demanding regimen, performing body-length prostrations over the entire length of the circumambulation: The pilgrim bends down, prostrates full-length, makes a mark with his fingers, rises to his knees and crawls forward on hands and knees to the mark made by his/her fingers before repeating the process, it requi
Mount Heng (Hunan)
Hengshan, is a mountain in southcentral China's Hunan Province known as the southern mountain of the Five Great Mountains of China. Heng Shan is a mountain range 150 kilometres long with 72 peaks and lies at 27°18′6″N 112°41′5″E; the Huiyan Peak is the south end of the peaks, Yuelu Mountain in Changsha City is the north end, the Zhurong Peak is the highest at 1,300 metres above sea level. At the foot of the mountain stands the largest temple in southern China, the Grand Temple of Mount Heng, the largest group of ancient buildings in Hunan Province. Other notable sites in the area include the Zhusheng Si Temple, an 8th-century Buddhist monastery and Zhurong Gong, a small stone temple. Grand Temple of Mount Heng