In ancient times, the Zhangzhong tribe unified eighteen kingdoms known as 180,000 tribes (equivalent to the tribal alliance of the Qiang), and established the Zhangzhong Kingdom that was powerful in Central Asia. At its peak, the Zhangzhong Dynasty had great power.
Its military power is very vast, and its territory is very vast. According to the "Introduction to World Geography" written by the famous scholar Dosangbstanpvirgyalmtshan (skalbzangbstanpvirgyalmtshan), the Zhangzhong region is divided into three parts: "Li
Zhang Zhung should be in Persia (Parzig), Bhadasshan and Bala () outside the Gangdese Mountains to the west (Bhadashan and Bala are probably in the Kashmir area disputed between India and Pakistan today)
); Zhongxiang Xiong is a day's journey west of the Gangdise Mountains. There is the training ground of Dranpanammlchav (khnyungl).
Yuguldmkhav) (including most Tibetan areas and the Ladakh region of India), which was once the capital of the Shangshung Kingdom. Outer Shangshung is a piece of land centered on Khyungporistsedrng, also called Sunbajingxue (
sumpagyimshod). It includes thirty-nine tribes and twenty-five tribes in Beijia (rgyasdenyerlnga).
Regarding the development history of Bon Religion, before the birth of the Shang Shung civilization, there were various primitive worship rituals in Central Asia - the primitive Bon Religion. Later, the Shang Shung people respected Dapeng as a totem, and then "Zhong" appeared, that is,
oral history stories
Storytellers, those who talk about the past. Later, the "Di Niao" divination witches appeared, that is, those who divine the future, recite sutras and worship gods, and remove obstacles for people in the world. Later, Prince Xinrao Miwo of Xiangxiong founded the Yongzhong version after he became a Taoist.
teaching, so that this teaching can be
Unified, Yongzhong Bon Religion became the state religion of Zhangxiong and gradually reached its peak period. The Yongzhong Bon Religion founded by Xin Rao Miwo not only spread in the Zhangxiong area, but until the seventh century AD, Yongzhong Bon Religion was also the only religion in the entire Tubo
religion and
Basis of belief. Since Indian Buddhism was introduced to Tibet in the seventh century AD, Hon’ble Buddhism and Indian Buddhism have been mutually exclusive, and at the same time each has absorbed a lot of content from the other. Hon’t Buddhism has absorbed the content of Indian Buddhism, enriching its cultural connotation.
According to ancient Tubo tradition, after each Zanpu (equivalent to a king) ascends the throne, he will elect a senior monk of the religion called "Gu Xin" (equivalent to a national teacher or Dharma king) and build a temple called "Saikang" for him.
temple
The temple is used to make offerings, and the Zanpu handles military and political affairs and even the succession of the Zanpu throne requires the participation of Gu Xin (the first Zanpu in Tubo, Nie Tri Zanpu, was certified and crowned by the Sangha of this religion). In addition, the Tubo people use
Some local ministers and nobles believed in this religion very much. The power of this religion was too great, which threatened the status and authority of the Tubo royal family. In addition, Tubo continued to expand during this period, and the Qiang tribes that were annexed by Tubo were relatively scattered. They were originally
The basis of belief and even the language and writing have formed a pattern. Local chiefs and noble forces have used this to control the tribes. The Tubo royal family needs to reshuffle the cards and establish a new
order to strengthen the centralization of the royal family and weaken the power of local chiefs, thereby deepening control over various ministries. At the beginning of the seventh century AD, Tubo Zampo Songtsen Gampo introduced Indian Buddhism to Tubo and gave Buddhist monks good religious policies.
Trisong Detsen asked Buddhism and Benjia to engage in a public debate on sutras to determine the outcome. After the debate, Trisong Dezan announced that Buddhism had won (Bonjiao held the opposite view on the outcome of the sutra debate, and some
(believed that the outcome was still undecided), the Bon believers and their temples were forced to convert to Indian Buddhism, and the Buddha statues in the Bon Buddhist temples were hidden underground. The Bon Buddhist monks who were unwilling to convert were exiled to Ali, Amdo and Kang
They continued to believe in and spread their religion in remote areas such as Tibetan areas. This time the two-hundred-year-old struggle between this religion and Indian Buddhism, which began to spread to Tibet in the 7th century AD, came to an end, and finally ended with the victory of Buddhism.
Buddhism was introduced to Tubo by Songtsen Gampo. At that time, Indian Buddhism was just a foreign religion limited to the Tibetan royal family and could not shake the status of the religion. During the reign of Trisong Detsen, Buddhism and Tibetan language together became a strong culture.
With the strong support of the Tubo royal family, it quickly occupied the dominant position in Tubo religious culture.
After the Langdama extermination of Buddhism in the Later Hong period, Buddhism gradually began to spread again from the Amdo area, and gradually gained popularity among the people. In a few short centuries, Buddhism spread throughout Tubo. And the original religion was established in Chisongde
Zan has been at a disadvantage since then, especially in the Uizang area, which was the political and cultural center, and was basically wiped out.
As for today, regarding the current situation of our religion.
Bon Religion is the native religion of the Tibetan people, and its influence cannot disappear with the decline of the sect. To this day, Bon Religion still profoundly affects some aspects of the spiritual and cultural life of the Tibetan people. In addition, the rituals of Bon Religion
Traditions such as Dharma practice, Tantra, and Dzogchen all have their own unique inheritance systems, which are extremely important for our study of Tibetan culture. The "Kangyur" of this religion records the teachings and rituals of this Tibetan native religion.
and the historical trajectory of its emergence and development.
After thousands of years of integration, the integration of some important doctrines between Bon Buddhism and Tibetan Buddhism has shortened the distance between the two religions, eliminated many differences between them, and promoted the integration of these two religious traditions.
Consensus on many important doctrinal issues made the relationship between them increasingly harmonious. Aspects worth mentioning: Shadra Rinpoche (1858~194)
, Dharma name Tashi Gyaltsen (translated as Auspicious Victory Banner), practice, research and writings on Dzogchen. Xia Zhapa has practiced Dzogchen all his life, which is a Hongized Dzogchen achievement of the old school (ancient version) of the sect.
When Xia Zhaba was thirty years old, he initiated a dynasty with Jamgon Kongtrul, Jamyang Khyentse Chokyi Lodro, Chokyi Lingpa, Mipang Jamyang Gyatso and others in the Kham region of Sichuan.
He became a representative of the non-sectarian movement known as "Rimei", which also gave him a clear understanding of the practices of various sects of Buddhism. Since he did not need to practice the teachings of each sect, he could understand it naturally at first sight.
As a result, he gained a great reputation. It is said that all the five major sects of Tibetan Buddhism at that time visited him to study or discuss their studies. Xia Zhapa's works have been compiled into one volume.
Eight parts, of which the most important five are: "Treasure House of Dharma Realm Wisdom" (dbyingsrigmdzod), "Treasure House of Doctrine" (lugsrigsmdzod), "Treasure House of Sutras" (sdesnodmdzod), "Treasure House of Voidness" (nammkhavmdzod) and "Aphorisms"
treasure house").
The Xia Zha Richuo Buddhist Academy founded by Master Xia Zha is located in Wentuo Township (ancient name Zhakuo area) in the north of Dege County, Sichuan Province. Since this area has never been on a major transportation thoroughfare, its geographical location is very remote.
At the end of the 10th century, simple roads were only accessible to this area, and it was necessary to ride a horse to travel among the temples. The Kham people’s broad-mindedness and excellent character of learning from others’ strengths created the tolerant character of Kham culture.
Characteristics, especially under the influence of the Limei Movement (an impartial fusion of Buddhist sects) in modern times, the relationship between the various sects has been relatively harmonious for a long time. In addition, the area has been under the jurisdiction of the Dege chieftains for a long time, and the Dege chieftains of all generations have
The relatively indifferent sectarian concept has allowed the preservation and development of Benjiao here. In addition, the area under the jurisdiction of the Derge chieftain is right between the two spheres of influence of the Kashag government and the Sichuan warlords.
It is a buffer zone, which provides a larger space for activities of the disadvantaged local religion. Until the middle of the twentieth century, this place was nothing special except that it became a remote and purely Bonji area due to inconvenient transportation.
However, with the success of Shadral Rinpoche practicing and writing books in the Shadral Rinpoche area, this place became a well-known Dzogchen Dzogchen cultivation center.
.It is connected with the neighboring Xinlong area and has become an important base for the New Tibetan tradition in the 20th century. Shadra Rinpoche was invited to live here for several years by the terma master Zang Alingpa, who was also his teacher and friend.
During the year, while practicing in seclusion, he taught disciples and wrote books in his spare time. Many extremely important Dzogchen Dharma texts were completed here, such as "The Dzogchen Self-Manifestation Nyingti Dharma Collection" and so on.
After liberation, China's religious management department classified Bon Buddhism under the management of the Buddhist Association of Tibetan Buddhism and did not establish a separate Bon Buddhism association. With the reform and opening up, a large number of handwritten historical documents and classics of Bon Buddhism were published at home and abroad. Translated by monks and scholars, this will play a huge role in promoting ancient Tibetan culture and people's understanding of Tibet.
On the whole, although the Bon religion originated from the ancient Zhangzhung religion centered on the Gangdise Mountains, and then spread to Tubo and developed in the Uizang area, the status of the two Buddhism and Ben religions has changed since the 11th century AD. Fundamental changes have taken place on the Qinghai-Tibet Plateau. In the Ngari area, Ben religion has been completely replaced by Buddhism. There are very few temples left. Even the original holy places of Ben religion have been converted to Buddhism, and there are fewer and fewer believers. Even in the Uizang area, In addition to several Bonji lineage families that have an important position in the history of Bonjiao: the Xin (gShen) family and its Xincang Temple, the Zhu (Bru) family, the Xu (Zhu) family and its Rixing Temple, the Ba (sPa) family and Except for the Baraphu and Bacang temples, the Mevu and Shangri temples, and the historically important temples like the Manri temple and the Yungdrunggling temple, the sect has basically withdrawn. .However, in the Naqu, Amdo and Kham areas far away from Lhasa, the political and cultural center, there are still a certain number of Bon temples and believers preserved, and the Bon culture has been preserved relatively completely, and has even developed in some areas.
As for believers, there are two types of Bon sect believers. One is pure Bon sect believers. Their belief is single. They recognize themselves as Bon sects both traditionally and psychologically. They have dedicated temples and living Buddhas, and some even have long-term affiliations. Cultivation has a clear inheritance of teachings; the other type is believers who are half Bonjian and half Buddhist. This belief group is more complex. With the long-term integration of Bonjiao and Buddhism, there are differences in some doctrines, canons, practice rituals, etc. It is becoming more and more unified, so it is very common in some areas for Bon believers to believe in both Bon religion and Buddhism. In addition, since most of the Bon religion temples can be preserved in sparsely populated remote areas, these areas are basically relatively poor, and the population of believers is sparse. The overall power is weak. Many temples were destroyed during the democratic reform and the Cultural Revolution and were never restored and rebuilt. As a result, the normal religious needs of the believers in these temples were not guaranteed, and they had to turn to Buddhist temples, such as , when a person dies, there is no monastery or living Buddha of the sect to which he belongs to save the soul. This is unacceptable in traditional Tibetan society. The soul that has not been saved will become a wild ghost and cannot be reincarnated. If you cannot invite a living Buddha and a living Buddha, The children of monks who have saved the souls of their elders are despised in Tibetan society, so they have no choice but to go to nearby Buddhist temples to complete some specific rituals, save the souls of the dead, worship Buddha and fulfill their vows. Over time, they have become believers in these temples. Becoming Buddhists, this situation is especially obvious in some remote areas; however, when they encounter natural or man-made disasters and need to offer sacrifices, practice, exorcise evil spirits, and hold rituals to calm people's hearts, people think that the Living Buddha of this religion is superior and often invite the Living Buddha of this religion to them. Instructing monks to come to their homes to chant sutras and perform rituals to calm people's hearts. This situation determines that some people must inherit their own traditional beliefs.
Tibetan medicine is likely to have originated from the ancient Zhangzhong Bensect. According to the "Preface to the Cataloging of Kangyur" written by Nyima Tenzin: "The Four Medical Classics" (also known as the "Four Tantras of Medical Prescriptions", namely the "Ben Tan", "The Explanation"
"Continued", "Knack Continued" and "Follow-up") invoking the name of the immortal and medical treatment
The mantras are all kept intact in the Zhangzhong language." In addition, acupuncture is generally believed to be unique to Chinese medicine in Han areas. However, the "Tibetan Acupuncture and Moxibustion Fragments" unearthed from Dunhuang contain records related to
Acupuncture content of different moxibustion methods in traditional Chinese medicine, such as brain
Acupuncture, main indications and techniques are all different from the acupuncture of traditional Chinese medicine and have unique characteristics. The last paragraph of "The Fragment" says: "The above-mentioned mechanical treatment documents are not even in the king's library. They are a collection of all therapies."
Dacheng, combined with the absorption of Zhang Xiong's profound therapy writing
"It can be seen that Shangzhung medicine has been integrated into Tibetan medicine for a long time, but it is not easy to distinguish due to the long history and lack of detailed historical materials. Tibetan medicine cannot do without
Divination, therefore
, when the medical prescriptions were classified according to the Five Ming Dynasties, this divination technique was included in the medical prescriptions. According to the records of this religion: Xinrao Miwo taught Qiaxinzu Feilijia and others.
When Xin Cheng followed the method of this teaching, he also used hexagram (mo) and divination (pra).
, 禳 (gtobcos), astrology (rtsis) and medicine (smandpyad) are integrated together for this reason. According to the Buddhist literature, among the 8 sons of Xin Rao, there is one son, dpyadbu
Khrishes) is considered to be the ancestor of Tibetan medicine. "The Necklace of Good Karma" records: "Prince Qibu Chixi was taught by his father and developed great ambitions. He mastered medical techniques and other methods of the teaching, and understood the 21,000 "Therapeutic Prescriptions".
"Five Sutras" Grand Ceremony, Achievements in Medicine
This master is the only one who reviewed and compiled "Thirty Thousand Prescriptions for Treatment" and so on." The teaching's "Innocent Radiance Sutra" also mentions: "Five Great Tantras of Treatment Prescriptions", "Nine Great Sutras", and "Eight Great Sutras".
"Secret of Branches", "Twenty-one Thousand Small Branches", etc. are kept by Prince Akanishi and the Eight Immortals."
Although Tibet has produced so many and profound medical classics, the only ones that have been preserved to this day are the "Four Books of the Treasure of Manna" in the "Kangyur" of this religion, namely the "Blue Book of Fundamental Medical Codex" and "The White Book of Health Pharmacopoeia"
, "Therapeutic Flower Book"
"The Black Book of Cure" and "The Black Book of Cure". These four books are the "Four Books" in the "Nine Great Sutras" of this religion. According to textual research, the famous Tibetan medical classic "The Four Books of Medicine" is also rooted in the "Five Books of Cure Prescriptions"
"Great Sutra", written by Bei, the great translator of the Nyingma sect of Tibetan Buddhism
Ruozhana translated it from the medical classics of this religion. Tibetan names of medicines such as arura (olive) and sletres (flavors of sophora) are still in Zhangzhung language. Other theories such as hexagrams, divination, and 禳, etc., are famous in later generations.
Mipang
Jamyang Gyatso has conducted careful research and authored a large treatise - "Xiangxiong Jitou" (included in the Dege edition of "The Complete Works of Mi Pang"). This only reflects from one aspect the cultural understanding of this religion.
The influence and penetration of Buddhist culture.
About the teachings of this religion:
The nine-vehicle sequence is a teaching method shared by the Yongzhong Bon Sect and the Nyingma Sect, but the content they refer to is different. The following is a brief introduction to the nine-vehicle sequence of this sect: the four vehicles of cause, the four vehicles of result, and the supreme vehicle.
.summarized as phygsh
en), naggshen (snanggshen), vphrulgshen (vphrulgshen), and sridgshen (sridgshen) are the four vehicles of cause; Geini, Zhangsong, Aga, and Yexin are the four vehicles of fruit, and the supreme vehicle is Dzogchen.
1. Chasin Vehicle: It means divination vehicle, which predicts good and bad luck. There are roughly four categories: observing the good and bad luck of illness and pain; calculating good and evil, eliminating disasters and evil enemies, and redeeming death methods, etc.
,Nangxinyuan: It means the phenomenon vehicle, that is, focusing on sacrifices and prayers, offering sacrifices to gods, making the phenomenal world peaceful, hence the name. Let the poor gain wealth, the weak become strong, hold high the wind horse, increase luck, etc.
; There are methods of praising, praying, rewarding gods, etc. It is said that practitioners of this vehicle can fly in the sky riding a big drum.
, Che Xin Cheng: It means the divine transformation Xin Cheng. This vehicle specializes in exorcising demons, calling for wind and rain, etc. When performing magic rituals, you must wear tiger skin clothes, hats and skirts, and offer sacrifices to the gods.
4. Shixin Vehicle: It means the Xin Vehicle in the world. The practitioners of this vehicle are mainly to remove obstacles and disasters for people, protect people's souls, and summon the souls of the dead. There are 60 kinds of methods to save the dead, 4 kinds of funeral methods, and 81 kinds of exorcism.
Dharma, etc., at the end of life, the soul, mind and heart are controlled by compassion, the body and mind are gathered together, and placed in the tomb to extinguish the suffering in the world. There are various funeral methods, etc.
The above are the four causes and vehicles, which actually have little to do with the pursuit of liberation in Buddhism.
5. Gini Vehicle: It means the layman’s practice at home. This vehicle is based on faith, diligence and wisdom. The insight is that people have no self, and practice is in harmony with the Shravaka Vehicle. The behaviors include turning sutras, reciting, and fire.
Offering, offering smoke, simmering mulberry, circumambulating the pagoda, etc.
6. Zhangsong Vehicle: It means the Immortal Vehicle, which is roughly equivalent to the monks who have strict precepts. The view is to understand the two kinds of selflessness of people and Dharma. The practice is to be in harmony with the sravakas alone, and to adhere to the bodhicitta without drama to practice.
May the two kinds of bodhicitta generate benefits for oneself and others, and practice the supreme bodhicitta. In the actions, the body should be pure, the words should be praised, the mind should activate the four immeasurable hearts, and the oath is to guard the 50 precepts.
7. Agayan: It means pure vehicle. The insight is to understand that all dharmas have no intrinsic nature. Practice is from the beginning. The external environment and the wisdom to be realized exist in the intrinsic nature of the Buddha Father and the Buddha Mother.
That is the solemn mandala, everything is illusory, like a mirror
It is like manifesting objects in the middle. The actions are body and mudra, chanting of wonderful words, and the mind focusing on the seeds of the deity and the visualization of ejaculation. The vows are the vows to protect the emergence and completion of the sequence. The result is to obtain the Sambhogakaya of the self-nature, and this multiplication covenant
It is equivalent to what is commonly known as Vajrayana.
8. Ye Xin Vehicle: It means the Holy Buddha Vehicle. The view is to understand the emptiness of the Dharma Realm and the wisdom is the same, just like the sun rising in the sky. The practice is the basic concentration and practice without distinction, and the behavior is the three gates and practice.
No separation, no choice, the oath is to never leave the body with mudra, recite
Never leave speech, meditate, never leave mind. All Buddhas and Bodhisattvas are never separated from the fundamental Buddha of Samantabhadra. All appearances are illusions of Samantabhadra, and ultimately return to the true realm of immortality and immortality. As a result, the ultimate Buddhahood can be obtained in this life. This vehicle is about
It is equivalent to what is commonly known as supreme yoga.
The above are the Four Fruition Vehicles, which are roughly equivalent to the Sutra and Tantra schools in Buddhism and belong to the Liberation Vehicle.
9. The Supreme Vehicle: It is also the highest vehicle, the Great Perfection, the pinnacle of all vehicles. It means that all the dharmas contained in reincarnation and nirvana are complete and complete in natural wisdom. The essential emptiness is the Dharmakaya, and the self-nature is bright.
That is the Sambhogakaya, the universal compassion is the incarnation, the three bodies are
Therefore, it is called perfect. The insight is to understand the secret meaning of Samantabhadra.
Gain without hope, without fear, without fear of anything!
The above briefly introduces the nine-vehicle order of Yongzhong Bon Sect, which is different from the nine-vehicle order of Nyingma Sect.
Among them, the Four Vehicles of Fruition and the Supreme Vehicle are closely related to the pursuit and liberation of Buddhism. However, the teachings of Yongzhongben Sect seem to contain many secular aspects. While focusing on liberation, they also pay great attention to the interests of worldly laws. This is probably because of it.