After coming down from the ancient city, everyone began to walk towards Motuo again. Along the way, Yang Yihao was holding the cow and kept thinking about things. Why did the wall of the jade pendant appear here?
And it was a man with wings. From the wall, it was obvious that the man had the power to merge the jade pendant, which was the same as the last time he merged the jade pendant. It seemed that the group of kneeling people worshiped the man like a god. The women standing behind him were obviously the man's wife and the like. Who built this city?
Although it was someone who moved from India, why is it so similar to the buildings of the Guge Dynasty? From the back of the wall, there are obviously some things from the Reincarnation Sect? What does all this mean?
Yang Yihao was full of questions at this time.
From the mid-10th century to the early 17th century, the Guge Kingdom dominated western Tibet, promoted Buddhism and resisted foreign aggression, and played an important role in the historical stage after the Tibetan Tubo Dynasty. It was located at the westernmost end of the Qinghai-Tibet Plateau, with the Zada Xiangquan River (Langqin Zangbu in Tibetan) as its ruling center. It reached the Japanese and Turkish Mountains in the north, and the northernmost boundary can reach the Snowu Mountains in Kashmir, the southernmost boundary boundary, and the easternmost boundary of Ladakh (now Indian-occupied Kashmir). It once reached the foothills of Gangdise Mountains.
The capital city Zha did not give way to the south bank of Xiangquan River, 18 kilometers west of the current Zhada County.
After measurement, the Xiangzi, Xiangba, Dongga and Piyang ruins in the north, the Duxiang ruins in the west, and the Daba, Mana, Qulong ruins in the south, are of considerable scale. In addition to these strongholds that are fortunately marked on the map because they are still villages or administrative locations today, there are also a large number of ruins in the territory of the Guge Kingdom scattered in the wasteland and desert, with broken walls, collapsed caves, and sacred pagodas in countless places.
The royal family of the Guge Kingdom was the direct descendant of the Tubo Zamp (that is, the king in Chinese). Therefore, the origin of the history of the Guge Kingdom must be traced back to the late Tubo Dynasty.
In the ninth century AD, the once-prosperous Tubo dynasty gradually declined, and the contradiction between the monk group and the secular aristocratic group within the rulers was drastically intensified.
In 823 AD, the last Tubo Zanprandama was assassinated by the Buddha. His two princes and their grandson fought for half a century. As a result, Jidnimagun, the prince of the second concubine faction, fled to Ali after being defeated. Ali's original local force, Burang's king, married his daughter to him and made him king. Later, in the later years of Jidnimagun, he divided the territory to three sons. The eldest son Bejigun occupied the Mang Domain, which later developed into the Ladakh Kingdom; the second son Zhaxigun occupied Burang and was later incorporated into Guge; the youngest son Dezugun occupied Xiangxiong, the Guge Kingdom, and this youngest prince became the founding head of the Guge Kingdom. This is what Tibet calls the three measurements of Ali. In the Yuan Dynasty, these three small countries were named 30,000 Ali households.
Closely related to the Guge Dynasty is the Tohulin Temple, which was built by Guge King Yixiwo in the 11th century.
At the beginning of Guge's founding, in view of the painful lessons of the destruction of the Buddha caused by the destruction of the Tubo country, Buddhism was promoted, and Yixiwo selected 21 young people to Kashmir to study the Buddhist Tantric teachings.
Due to the inadequacy of Kashmir's hot climate and the epidemic, nineteen people died, leaving only Renqinsambu and Ma.Lei Bixi and the others came back alive.
Renqin Sangbu was very diligent and studious, and later became a famous translator in Tibet.
Tolin Temple is a temple built by Yixiwo for the convenience of translating scriptures by Renqinsangbu and others and the development of Buddhism.
In order to further promote Buddhism, Yixiwo and his successors went through a lot of hardships to India to invite the eminent monk Atisha to go to Guge to preach the Dharma and preach, and Yixiwo gave his life for this.
During his reign, he presided over the construction of the first batch of important Buddhist temples in the Guge Kingdom, the largest and most famous of which was Tolin Temple.
From then on, the Guge Kingdom completed the founding of the country with historical significance and began to develop continuously. The temples were covered with forests and the aristocratic monks group became increasingly large. Today, the large number of pagodas, caves, and temple relics remaining around Tolin Temple are the historical portrayal of the prosperous era of that period.
To the north of Zhaburang, there is a place called Ruba, which is still a township in Zhada County today.
In Tibetan, Ruba means smelter. Legend has it that during the Guge Kingdom, this place is famous for its smelting and gold and silver ware manufacturing. At that time, the metal Buddha statues and Dharmas of the twenty-four temples under the main temple of Ali were cast by Ruba.
It is said that the Buddha statue cast by Ruba is made of different raw materials such as gold, silver, and copper. The craftsmanship is clear and there is no seam throughout the body. Its value is even greater than that of the pure gold Buddha statue.
In western Tibet in history, there are countless mysterious legends of the Golden Land. It is said that almost every ravine here has mineral deposits, miners, and silver and copper smiths.
Guge's wealth and strength may be related to its abundant production of gold and silver.
There have been found a kind of scripture written in gold and silver juice in Tolin Temple, Zhaburang, and Piyangdongga, and the number of unearthed is extremely large.
This kind of scripture is written in writing on a slightly blue-blue black paper, one row is written in gold juice and the other is written in silver juice, which is extremely magnificent in the sun.
By the thirteenth, fourteenth and fifteenth centuries, there was a prosperous period of economic, Buddhism and cultural and artistic development. In the 16th century, the people entered their heyday. The people lived and worked in peace and contentment, and merchants gathered in the royal capital. According to Father Antoniod Andued, who preached to Guge, said: During our stay in Zabujang, we saw more than 200 merchants from mainland China, who brought various commodities, including raw silk, ceramics, tea, etc.
Father Francisco Azevedo also said: The merchants in Kashmir, Lahore and India sold their clothes, corals and amber here, and the wool here is the slenderest and most precious in the world. Many foreigners came to this kingdom to buy wool around the danger of their lives. At that time, the royal capital Zaburang and the suburbs had a huge population of more than 20,000 people. The valley plains were rich in wheat, green ranks, and carrots and other sparse laces, and cattle and sheep in the mountains.
According to statistics from the royal capital site, there are more than 400 temples, houses and nearly a thousand cave kilns, twenty-eight pagodas of various types, and fifty-eight watchtowers, four secret passages and eleven granaries of all sizes.
The royal buildings are mainly concentrated on the top of the mountain, with more than 40 houses, including two or three second-story or three-story buildings.
There is a conference hall with an area of about 200 square meters in the west of the palace.
The gate of the royal palace from the bottom of the mountain is required to pass through a tunnel-like royal palace.
There are dense houses on the hillside below the palace gate, which are military and government residences and guarded military camps. In some caves, there are also weapons such as armor, vests, shields and arrows.
The Guge Kingdom had a developed animal husbandry industry, and small surrounding countries often rose up to plunder cattle, sheep and property, but they were often defeated by the Guge Kingdom army.
For example, in 1,625, the three states in the south of Guggen and the Kingdom of Garvar, namely King Srinaga, joined forces to oppose Gugge and launched a war. King Srinaga sent troops to invade Gugge in three ways, and Gugge defenders defeated less and killed more than 300 enemy soldiers.King Gezashi Chabad of Guge personally led his army to fight, besieging the invading enemy in the valley, and was in a dilemma. In the end, the invading enemy had to seek peace and retreat.
Wars often occurred between the Guge Kingdom and Ladakh in the west. The army of Ladakh was defeated repeatedly, and Ladakh King Sengelangji always wanted to find opportunities to avenge the defeated.
The Guge Kingdom needed manpower and financial resources to develop production internally and fight with neighboring countries. However, as the power of Tibetan Buddhism expanded, the conflict between the king and the Buddhist leader became increasingly acute.
In July of 1618, the lama leaders such as King Tashi Chabad's younger brother, uncle, and uncle invited Weizang's I Panchen Lama to come to Guge to preach.
During the inspection of Guge, Ban Pai respectfully called Guge King Uncle Lazun Losang Yixio as the Dharma King and appointed him as the spiritual leader of the kingdom. At that time, there were about five or six thousand lama monks in Guge area.
King Guge was dissatisfied with the expansion of the Lama monks.
Shortly after Father Andude arrived in Zabujang in 1624, he determined a series of actions such as supporting and using Christianity, opposing and combating Tibetan Buddhism, not allowing anyone to interfere with missionary work, and asking the people to learn the teachings of Christianity, invest in the establishment of churches and priests' residences, donating huge amounts of gold coins, and often asking priests to preach, allowing the queen, prince and some people in the royal family to carry out baptism, and other actions, they also tried their best to belittle and ridicule Tibetan Buddhism.
In the past, every time the king led his troops to war, the Lama leader recited and prayed for him. After Father Antude came, he asked him to recite the gospel and pray for blessings. For example, in August of the 1,625th, Father Antude returned to Zabjang for the second time. When he met King Guge the next day, King Guge told the priest in detail that Guge would engage in a very dangerous war. He was preparing to go out. On the day of his departure, King Guge's head had a Mass Sutra, and the priest recited the sutra for him. He kissed the sutra very piously and respectfully.
The fanatical support for Christianity by King Guge, the queen and some of the royal family, and the various behaviors of missionaries using low destruction and opposition to Tibetan Buddhism to promote Christianity will inevitably arouse strong opposition from Tibetan Buddhist forces with a long history.
The King of Guge and his brother advised the king to give up support for Christianity and return to Tibetan Buddhism passed down by their ancestors over the years, but Guge ignored this.
So the king invited the king to live in the Lama temple for more than two months. In addition to the king himself preaching to him, he also invited the most knowledgeable lama to preach to King Guge, which increased his understanding of the correctness of Tibetan Buddhism.
In addition, Wangdi also brought the fourteen-year-old prince who was learning Christian doctrine to the temple and asked the sutra master to explain Tibetan Buddhist scriptures to him, increasing his sense of laziness towards Tibetan Buddhism and his understanding of Wangdi made the missionaries very uneasy. For this reason, Father An Dude tried every means to visit the king and found an opportunity to have many debates with the lamas.
Under An Dude's persuasion, King Guge promised An Dude that he would not do anything before discussing with him, so he became a senior consultant of King Guge in missionary work. Seeing that the countermeasures they had taken were completely failed, he defended himself by strengthening Buddhist power, especially by expanding the recruitment of ordinary people into the temple and one day in 1,626 years, he absorbed 120 civilians as monks.
And it was a man with wings. From the wall, it was obvious that the man had the power to merge the jade pendant, which was the same as the last time he merged the jade pendant. It seemed that the group of kneeling people worshiped the man like a god. The women standing behind him were obviously the man's wife and the like. Who built this city?
Although it was someone who moved from India, why is it so similar to the buildings of the Guge Dynasty? From the back of the wall, there are obviously some things from the Reincarnation Sect? What does all this mean?
Yang Yihao was full of questions at this time.
From the mid-10th century to the early 17th century, the Guge Kingdom dominated western Tibet, promoted Buddhism and resisted foreign aggression, and played an important role in the historical stage after the Tibetan Tubo Dynasty. It was located at the westernmost end of the Qinghai-Tibet Plateau, with the Zada Xiangquan River (Langqin Zangbu in Tibetan) as its ruling center. It reached the Japanese and Turkish Mountains in the north, and the northernmost boundary can reach the Snowu Mountains in Kashmir, the southernmost boundary boundary, and the easternmost boundary of Ladakh (now Indian-occupied Kashmir). It once reached the foothills of Gangdise Mountains.
The capital city Zha did not give way to the south bank of Xiangquan River, 18 kilometers west of the current Zhada County.
After measurement, the Xiangzi, Xiangba, Dongga and Piyang ruins in the north, the Duxiang ruins in the west, and the Daba, Mana, Qulong ruins in the south, are of considerable scale. In addition to these strongholds that are fortunately marked on the map because they are still villages or administrative locations today, there are also a large number of ruins in the territory of the Guge Kingdom scattered in the wasteland and desert, with broken walls, collapsed caves, and sacred pagodas in countless places.
The royal family of the Guge Kingdom was the direct descendant of the Tubo Zamp (that is, the king in Chinese). Therefore, the origin of the history of the Guge Kingdom must be traced back to the late Tubo Dynasty.
In the ninth century AD, the once-prosperous Tubo dynasty gradually declined, and the contradiction between the monk group and the secular aristocratic group within the rulers was drastically intensified.
In 823 AD, the last Tubo Zanprandama was assassinated by the Buddha. His two princes and their grandson fought for half a century. As a result, Jidnimagun, the prince of the second concubine faction, fled to Ali after being defeated. Ali's original local force, Burang's king, married his daughter to him and made him king. Later, in the later years of Jidnimagun, he divided the territory to three sons. The eldest son Bejigun occupied the Mang Domain, which later developed into the Ladakh Kingdom; the second son Zhaxigun occupied Burang and was later incorporated into Guge; the youngest son Dezugun occupied Xiangxiong, the Guge Kingdom, and this youngest prince became the founding head of the Guge Kingdom. This is what Tibet calls the three measurements of Ali. In the Yuan Dynasty, these three small countries were named 30,000 Ali households.
Closely related to the Guge Dynasty is the Tohulin Temple, which was built by Guge King Yixiwo in the 11th century.
At the beginning of Guge's founding, in view of the painful lessons of the destruction of the Buddha caused by the destruction of the Tubo country, Buddhism was promoted, and Yixiwo selected 21 young people to Kashmir to study the Buddhist Tantric teachings.
Due to the inadequacy of Kashmir's hot climate and the epidemic, nineteen people died, leaving only Renqinsambu and Ma.Lei Bixi and the others came back alive.
Renqin Sangbu was very diligent and studious, and later became a famous translator in Tibet.
Tolin Temple is a temple built by Yixiwo for the convenience of translating scriptures by Renqinsangbu and others and the development of Buddhism.
In order to further promote Buddhism, Yixiwo and his successors went through a lot of hardships to India to invite the eminent monk Atisha to go to Guge to preach the Dharma and preach, and Yixiwo gave his life for this.
During his reign, he presided over the construction of the first batch of important Buddhist temples in the Guge Kingdom, the largest and most famous of which was Tolin Temple.
From then on, the Guge Kingdom completed the founding of the country with historical significance and began to develop continuously. The temples were covered with forests and the aristocratic monks group became increasingly large. Today, the large number of pagodas, caves, and temple relics remaining around Tolin Temple are the historical portrayal of the prosperous era of that period.
To the north of Zhaburang, there is a place called Ruba, which is still a township in Zhada County today.
In Tibetan, Ruba means smelter. Legend has it that during the Guge Kingdom, this place is famous for its smelting and gold and silver ware manufacturing. At that time, the metal Buddha statues and Dharmas of the twenty-four temples under the main temple of Ali were cast by Ruba.
It is said that the Buddha statue cast by Ruba is made of different raw materials such as gold, silver, and copper. The craftsmanship is clear and there is no seam throughout the body. Its value is even greater than that of the pure gold Buddha statue.
In western Tibet in history, there are countless mysterious legends of the Golden Land. It is said that almost every ravine here has mineral deposits, miners, and silver and copper smiths.
Guge's wealth and strength may be related to its abundant production of gold and silver.
There have been found a kind of scripture written in gold and silver juice in Tolin Temple, Zhaburang, and Piyangdongga, and the number of unearthed is extremely large.
This kind of scripture is written in writing on a slightly blue-blue black paper, one row is written in gold juice and the other is written in silver juice, which is extremely magnificent in the sun.
By the thirteenth, fourteenth and fifteenth centuries, there was a prosperous period of economic, Buddhism and cultural and artistic development. In the 16th century, the people entered their heyday. The people lived and worked in peace and contentment, and merchants gathered in the royal capital. According to Father Antoniod Andued, who preached to Guge, said: During our stay in Zabujang, we saw more than 200 merchants from mainland China, who brought various commodities, including raw silk, ceramics, tea, etc.
Father Francisco Azevedo also said: The merchants in Kashmir, Lahore and India sold their clothes, corals and amber here, and the wool here is the slenderest and most precious in the world. Many foreigners came to this kingdom to buy wool around the danger of their lives. At that time, the royal capital Zaburang and the suburbs had a huge population of more than 20,000 people. The valley plains were rich in wheat, green ranks, and carrots and other sparse laces, and cattle and sheep in the mountains.
According to statistics from the royal capital site, there are more than 400 temples, houses and nearly a thousand cave kilns, twenty-eight pagodas of various types, and fifty-eight watchtowers, four secret passages and eleven granaries of all sizes.
The royal buildings are mainly concentrated on the top of the mountain, with more than 40 houses, including two or three second-story or three-story buildings.
There is a conference hall with an area of about 200 square meters in the west of the palace.
The gate of the royal palace from the bottom of the mountain is required to pass through a tunnel-like royal palace.
There are dense houses on the hillside below the palace gate, which are military and government residences and guarded military camps. In some caves, there are also weapons such as armor, vests, shields and arrows.
The Guge Kingdom had a developed animal husbandry industry, and small surrounding countries often rose up to plunder cattle, sheep and property, but they were often defeated by the Guge Kingdom army.
For example, in 1,625, the three states in the south of Guggen and the Kingdom of Garvar, namely King Srinaga, joined forces to oppose Gugge and launched a war. King Srinaga sent troops to invade Gugge in three ways, and Gugge defenders defeated less and killed more than 300 enemy soldiers.King Gezashi Chabad of Guge personally led his army to fight, besieging the invading enemy in the valley, and was in a dilemma. In the end, the invading enemy had to seek peace and retreat.
Wars often occurred between the Guge Kingdom and Ladakh in the west. The army of Ladakh was defeated repeatedly, and Ladakh King Sengelangji always wanted to find opportunities to avenge the defeated.
The Guge Kingdom needed manpower and financial resources to develop production internally and fight with neighboring countries. However, as the power of Tibetan Buddhism expanded, the conflict between the king and the Buddhist leader became increasingly acute.
In July of 1618, the lama leaders such as King Tashi Chabad's younger brother, uncle, and uncle invited Weizang's I Panchen Lama to come to Guge to preach.
During the inspection of Guge, Ban Pai respectfully called Guge King Uncle Lazun Losang Yixio as the Dharma King and appointed him as the spiritual leader of the kingdom. At that time, there were about five or six thousand lama monks in Guge area.
King Guge was dissatisfied with the expansion of the Lama monks.
Shortly after Father Andude arrived in Zabujang in 1624, he determined a series of actions such as supporting and using Christianity, opposing and combating Tibetan Buddhism, not allowing anyone to interfere with missionary work, and asking the people to learn the teachings of Christianity, invest in the establishment of churches and priests' residences, donating huge amounts of gold coins, and often asking priests to preach, allowing the queen, prince and some people in the royal family to carry out baptism, and other actions, they also tried their best to belittle and ridicule Tibetan Buddhism.
In the past, every time the king led his troops to war, the Lama leader recited and prayed for him. After Father Antude came, he asked him to recite the gospel and pray for blessings. For example, in August of the 1,625th, Father Antude returned to Zabjang for the second time. When he met King Guge the next day, King Guge told the priest in detail that Guge would engage in a very dangerous war. He was preparing to go out. On the day of his departure, King Guge's head had a Mass Sutra, and the priest recited the sutra for him. He kissed the sutra very piously and respectfully.
The fanatical support for Christianity by King Guge, the queen and some of the royal family, and the various behaviors of missionaries using low destruction and opposition to Tibetan Buddhism to promote Christianity will inevitably arouse strong opposition from Tibetan Buddhist forces with a long history.
The King of Guge and his brother advised the king to give up support for Christianity and return to Tibetan Buddhism passed down by their ancestors over the years, but Guge ignored this.
So the king invited the king to live in the Lama temple for more than two months. In addition to the king himself preaching to him, he also invited the most knowledgeable lama to preach to King Guge, which increased his understanding of the correctness of Tibetan Buddhism.
In addition, Wangdi also brought the fourteen-year-old prince who was learning Christian doctrine to the temple and asked the sutra master to explain Tibetan Buddhist scriptures to him, increasing his sense of laziness towards Tibetan Buddhism and his understanding of Wangdi made the missionaries very uneasy. For this reason, Father An Dude tried every means to visit the king and found an opportunity to have many debates with the lamas.
Under An Dude's persuasion, King Guge promised An Dude that he would not do anything before discussing with him, so he became a senior consultant of King Guge in missionary work. Seeing that the countermeasures they had taken were completely failed, he defended himself by strengthening Buddhist power, especially by expanding the recruitment of ordinary people into the temple and one day in 1,626 years, he absorbed 120 civilians as monks.
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