Ngari is also famous for its holy mountain and lake. The holy mountain, Kangrinboqe, is the main peak of the Kangdese Mountains. About 6,714 meters above sea level, the mountain is powerful and imposing, holding a sacred position in many religions. For hundreds of years, Kangrinboqe has attracted numerous religious followers and travelers with its many mystical stories and legends. Thousands of Chinese, overseas religious devotees, and tourists make pilgrimages or sightsee here every year. These devout followers usually take a year or longer to reach the sacred mountain, kowtowing all the way from afar.

Sumeru Mountain, the place where, according to legend, Sakyamuni performed rites to save the souls of the dead, is regarded as the center of the world in Buddhism. It is also the hall of Siva in Hinduism. People usually dismiss it as nothing than a mythical place, a mountain in conception only. However, Sumeru Mountain is actually a real mountain. It is the Kangrinboqe.

Abhidharma-kosa Sastra describes a journey which, after going northward from India and crossing nine snow mountains, led to a "large snow mountain." It is Kangrinboqe, the main peak of the Kangdese Mountains, extending hundreds of kilometers. Kangrinboqe in Tibetan means "treasure of the snow mountains." The holy mountain looks like an olive rising to the sky. Its peak resembles a colorful hat surrounded by eight lotus pedals, and its body seems to be made of crystal, looking like a jade-inlaid ice sculpture of extremely skillful craftsmanship. Legend has it that when Sakyamuni was still living in this world, Buddha, gods, human beings, Asura (a kind of evil spirit in ancient Indian mythology) and musicians in Heaven gathered around the holy mountain. The gathering took place in the year of horse.

It is said that pilgrims can wash away their lifetime sins after traveling once around the mountain; they can be exempt from the sufferings in Hell during the 500 samsara if they travel ten times around the mountain; and, finally, the pilgrims can become Buddhas during their lifetime and go to Heaven after death if they circle the mountain a hundred times. If the pilgrims go around the mountain in the year of horse, which was when Sakyamuni was born, they can acquire a-dozen-fold charitable and pious deeds, which equal circling the mountain thirteen times during other years. For hundreds of years, pilgrims have come in a continuous stream to the mountain, which has taken deep root in Tibetan religion, history, and culture. Mystical and fascinating, it is a mountain of spirit, culture, and belief, a combination of man and divinity, and man and nature. Many Tibetan religious followers enshrine and worship the picture of Kangrinboqe together with the figure of Buddha in their homes. Kangrinboqe is a symbol, not only of natural beauty, but also of a belief.

In Sexung, at the west foot of the holy mountain, there stands a 24-meter flagpole (called Daqen in Tibetan). It has a diameter of 0.3 meters and is wrapped with untanned cowhide still covered with hair, looking like a huge mast. One end of the flagpole is buried deep in the ground and is supported with many big stones piled at the bottom. In addition, the pole is pulled from four directions with thick, long ropes to prevent being blown over. On the top of the pole is a brass crown and the ropes holding the pole firm are bound with colorful religious flags.

The annual, holy rite of changing religious flags at Sexung is held on April 15 of the Tibetan calendar. It is a great attraction to tourists and pilgrims from India, Nepal, Bhutan, Sikkim, Pakistan, the United States, Britain, Switzerland, and Austria, as well as to the Tibetan people from Yunnan, Sichuan, Gansu, Qinghai, and Tibet. The small Kangdese Hotel becomes crowded with pilgrims, and the surrounding river valley transforms into a city of tents. At noon, a clear bell is heard from a white tent on the right side of the flagpole, which announces the beginning of the ceremony, performed by the monks from the Gyangzha Monastery at the southern foot of the Kangdese and from the Qoigu Monastery at the western foot. At this point the chairperson of this traditional rite, carrying a white hata in his hands, walks slowly toward the flagpole. His action seems to be a silent order, and all the people present surge over to take the ropes and wait for the word of command. Standing in front of the flagpole, the chairperson keeps silent for a moment before shouting, "Sho-Gyilha! Sho-Nyilha! Shosum Balha! (The words of a work song)" At this command, people put the large wooden pole slowly on the ground. This is followed by a scene of bustle and excitement, as all people present, male and female, old and young, monks and laymen, rush to the pole as if they have just discovered valuable treasure. In the blink of eye, all the religious flags on the pole disappear. It is said that the flags, which have been hung on the pole for an entire year, can help dispel calamities; the hada, flags and various kinds of perfumes on the top of the pole have the greatest supernatural power.

With the old flags taken off, designated people begin to hang newly sewn flags and hatas on the flagpole. Other people present also tie their own sacrifices, including hatas, onto the pole. The chairperson once again walks toward the pole, which now has an entirely new look, with a hata in his hands. Again he is silent for a moment before shouting a command. People join efforts to stand the pole halfway up, and others use the already prepared wood framework to support the pole, with the top of the pole facing the Qoigu Monastery in order to, according to legend, allow it to pay respects to the monastery for a night. It will be completely stood up the next morning.

Early the next morning, monks from the monasteries stand in a long line and begin to walk slowly around the pole, chanting scripture and saying their prayers. The living Buddha of the Gyangzha Monastery leads the line. The chairperson of the rite is unusually dressed, wearing a yellow satin robe with a red ribbon fastened around his waist, a round hat with a broad brim fringed with tassels, and a pair of black and golden sweat shoes. Carrying hata in his hands, he looks solemn and serious. Next to the people who come to offer their services voluntarily, two trucks are waiting for carry out their mission. Finally, the large flagpole stands up. Everybody is shouting "Lhagrialo! (May God have victory) to ask the holy mountain to protect their peace and health. In the meantime, they are burning mulberry leaves and throwing paper flags into the sky. For the moment, smoke fills the air, the ground is covered with paper, and the place resounds with deafening shouts of excitement and prayer. Many elderly people with gray hair close their eyes and piously kowtow toward the mountain and pole amid the smoke, wearing satisfying smiles that pass over their wrinkled faces.

The holy mountain at this time sparkles in the golden sunlight. Snow cocks are singing cheerfully and the brambles growing between the mountain and the river beach are clothed with yellow blossoms. Even the streams seem to be murmuring. The snow mountain becomes more auspicious and mysterious. This day announces the beginning of a new year for circling the mountain. The people who will travel around the mountain need to walk along a 57 km-long mountain road, between 4,800 meters and 5,723 meters above sea level, making kowtows in several places. Some people can finish the trip in a day, but it usually takes people two to three days to do the round. Surrounding the holy mountain are four small monasteries: Zhabura, Qoigu, Zheri and Zhozhub. Small as they are, each monastery has many stories and legends. Paying respect to these monasteries is a part of going around the mountain.

On the way around the mountain, the Bon Religion followers travel counter-clockwise, against the Tibetan Buddhism believers, who go clockwise. Bon Religion, popularly called Black Religion, is a primitive religion popular in the Ngari area of ancient Tibet. It believes that there are divinities and spirits in Heaven, mountains, forests and bodies of water, and attaches importance to sacrificial rites, divination, and prayers to avert misfortune. Bon Religion took a dominant position during the early period of the Tubo Kingdom. When Buddhism was introduced to Tibet, a long-term struggle unfolded between Buddhism and the Bon Religion. After the eighth century, Bon Religion went into decline. Later, it absorbed part of Buddhism, changed Buddhist scripture into Bon scripture, multiplied its doctrines and creeds, and developed a fixed school of religion. Kangrinboqe was originally the holy mountain of Bon Religion. Later, the Buddhist Great Master Milha Riba and Bon Religion follower Naruboin matched magic powers here, and Buddhism finally won over the Bon Religion. The holy mountain accordingly belongs to a new master.

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