The ancient Xiangxiong tribe once unified the eighteen countries known as the 180,000 tribes (equivalent to the tribal alliance of the Qiang), and established the Xiangxiong Kingdom, which was powerful in Central Asia. When the Xiangxiong Dynasty was in its prime, it had extremely strong military power and its territory was very broad. According to the "Overview of World Geography" written by the famous scholar Skalbzangbstanpvirgyalmtshan), the Xiangxiong region was divided into three parts: "Li Xiangxiong should be Persia (Parzig), Bhadasshan and Bhara (Bhadasshan and Bhara (Bhadasshan and Bhara were probably in Kashmir, India and Pakistan today); Zhongxiangxiong walked west for a day outside the Gangdith Mountain. There is a practice area of ​​Dranpanammlchav.

yuguldmkhav (including most of the Tibetan areas and the Ladakh region of India), which was once the capital of the Xiangxiong Kingdom. Outer Xiangxiong is a piece of land centered on the Khyungporistsedrng, also known as sumpagyimshod. It includes thirty-nine tribes and the twenty-five tribes of the Beijia (rgyasdenyerlnga).

Regarding the development history of the Bin Buddhism, before the birth of the Xiangxiong civilization, there were various primitive worship rituals in Central Asia. The original Bin Buddhism, after the Xiangxiong people respected the Great Peng as the totem, and then "Zhong", a storyteller who orally passed on historical stories, and those who were the past. Later, the "Di Bird" appeared, divination of the future, chanting scriptures and offering sacrifices to the gods, and removing obstacles to the present. Later, after the Xiangxiong prince Xinrao Miwo became enlightened, he founded the Yongzhong Bin Buddhism, thus allowing the Bin Buddhism to be

Unified, the Yongzhong Ben religion became the state religion of Xiangxiong and gradually expanded to its peak. The Yongzhong Ben religion founded by Xinrao Miwo was not only spread in the Xiangxiong region, but also until the seventh century AD. The Yongzhong Ben religion was also the only religious and belief basis of the entire Tubo. After Indian Buddhism was introduced to Tubo in the seventh century AD, while Ben religion and Indian Buddhism were mutually exclusive, they absorbed many other contents. Ben religion absorbed the content of Indian Buddhism and enriched its cultural connotation.

According to the tradition of ancient Tubo, after each Zamp (equivalent to the king) ascended the throne, he would elect a monk named Guxin (equivalent to the national teacher or the Dharma King) and build a temple called "Saikang" for him to provide for him. Zamp handles military and political affairs and even the inheritance of Zamp's throne requires Guxin's participation (the first Zamp Nie Chi Zamp in Tubo was certified and crowned by the monastic community of the sect). In addition, the Tubo people, as well as some local ministers and noble forces, believed in Bensheng, and the power of Bensheng was too great, threatening the status and authority of the Tubo royal family; in addition, Tubo continued to expand during this period, and the Qiang tribes annexed by Tubo were relatively scattered. Their original belief base and even language and writing had formed a pattern. Local chiefs and noble forces controlled the control of each tribe. The Tubo royal family needed to reshuffle and establish a new one.

The order of the tribes was to strengthen the centralization of the royal family and weaken the power of local chiefs, thereby deepening control over the tribes. At the beginning of the seventh century AD, Tubo Zamp Songtsen Gampo introduced Indian Buddhism to Tubo and gave Buddhist monks a good religious policy. Later, Tsong Dezan asked Buddhism to conduct an open debate with Bensan to determine the victory and defeat. After the debate, Tsong Dezan announced that Buddhism had won (Bensan has the opposite view on the outcome of the debate, and some believe that the victory and defeat were not decided). The believers, together with their temple, were forced to convert to Indian Buddhism, and the Buddha statues in the temple were hidden underground. All the monks of Bensan who were unwilling to convert were exiled to remote areas such as Ali, Ando and Kang District to continue to believe and spread their religion. This time, the two hundred years of struggle between Bensan and Indian Buddhism, which was first introduced to Tubo in the 7th century AD, finally ended with the victory of Buddhism.

Buddhism was introduced to Tubo by Songtsen Gampo. At that time, Indian Buddhism was only an alien religion limited to the spread of the Tubo royal family, and could not shake the status of Bensen. During the reign of Chisong Dezan, Buddhism and Tibetan language, together as a strong culture, quickly occupied the dominant position of Tubo religious culture with the strong support of the Tubo royal family. After the Later Hong period, Buddhism gradually began to re-disseminate from the Ando area and gradually gained power among the people. In a short period of centuries, Buddhism spread throughout Tubo. The Bensen religion was always at a disadvantage after Chisong Dezan, especially in the Wei-Tian area, which is the center of political and cultural, and was basically eliminated and completely eliminated.

As for the current situation of this religion.

This religion is an indigenous religion of the Tibetan nation, and its influence cannot disappear with the decline of the sect. To this day, this religion still deeply affects certain aspects of the Tibetan national spirit and cultural life. In addition, the rituals, practices, tantras, and Dzogchen traditions of this religion have their own unique inheritance system, which is extremely important for us to study Tibetan culture. The "Ganjuer" of this religion records the doctrines, rituals and the historical trajectory of the Tibetan native religion, the origin and development of the Tibetan religion.

After thousands of years of running-in, the integration of this religion and Tibetan Buddhism in some important doctrines shortened the distance between these two religions, eliminated many differences between them, promoted the consensus of these two religious traditions on many important doctrines, and made their relationship continue to be harmonious. It is worth mentioning: Xiazha Rinpoche (1858~194), the Dharma name Tashi Jianzan (translated as the Auspicious Victory Ban), practice, research and writing in the Dzogchen. Xiazhaba practiced Dzogchen throughout his life and was a master of the Dzogchen (ancient version) of the Dzogchen. Around the age of 30, he initiated the title of Jiang Gong, Kangchu, Jiang Yang Khyente, Quejirozhuo, Qiujilinba, Mibang Jiang Yangyang Gyatso and others in Kangzhou District, Sichuan.

It was a "benefit and beauty" movement and became the representative of the original sects. It also made him clearly understand the practice of various Buddhist sects. Because he did not need to practice teachings from various sects, he could naturally understand it at first sight, thus gaining a great reputation. It is said that at that time, the five major sects of Tibetan Buddhism visited him or discussed and studied. There were eighteen books of Shazaba's works, including five of them: "Dabism of wisdom treasure house", "Daoism treasure house" (dbyingsrigmdzod), "Daoism treasure house" (lugsrigsmdzod), "Sutra treasure house" (sdesnodmdzod), "Void treasure house" (nammkhavmdzod) and "Aphorical treasure house" (treasure treasure house)).

The Xiazarrichuo Buddhist College founded by Master Xiazar is located in Wento Township (anciently known as Zaku Area) in the northern part of Dege County, Sichuan Province. Since this area has never been on a major transportation route and is very remote, it was not until the end of the 20th century that this area was equipped with simple roads and needed to ride horses to shuttle through various monasteries. The broad mind and excellent character of the Kangba people created the characteristics of Kangba culture tolerance. Especially in modern times, under the influence of the Limei movement (unbiased Buddhist sects integration), the relationship between various sects has been relatively harmonious for a long time. In addition, the region has been under the jurisdiction of Degetus for a long time, and the concept of Degetus in previous dynasties was relatively indifferent, which allowed the teachings here to be preserved and developed. In addition, the jurisdiction of Degetus is just between the two spheres of influence of the Kasha government and the Sichuan warlords.

A buffer zone for the sect, which provided a large space for activities for the sect, a disadvantaged local religion. Until the middle of the twentieth century, this place had nothing special except that it became a remote and pure sect area due to inconvenience of transportation. However, with the success of Shaza Rinpoche's practice and writing books in the sect area, this place became a well-known sect practice center. It was connected with the adjacent Xinlong area and became an important base for the sect tradition of the sect in the 20th century. Shaza Rinpoche was invited by the treasure master Sang Alinba, who was both a teacher and a friend, to live here for several years. On the one hand, it was in seclusion and practiced, and in his spare time, he taught his disciples and wrote books. Many extremely important sects of the Great Perfection Dharma were completed here, such as "The Collection of the Three Bodies of the Great Perfection" and so on.

After liberation, the Chinese religious management department classified the religion into the Buddhist Association of Tibetan Buddhism for management, and did not set up a separate Association of the religion. With the reform and opening up, a large number of handwritten historical documents and classics of the religion were translated by monks and scholars at home and abroad, which will play a huge role in promoting ancient Tibetan culture and people's understanding of Tibet.

Overall, although Bencai originated from the ancient Xiangxiong centered on Mount Gangdise, and then passed to Tubo and developed in the Wei-Tibet area, since the 11th century AD, the status of the two Buddhist religions of the Buddha and Bencai had fundamentally changed on the Qinghai-Tibet Plateau. In the Ali area, Bencai has been completely replaced by Buddhism, with few temples left, and even the original holy land of Bencai was transformed into Buddhism, with fewer believers. In the Wei-Tibet area, in addition to the several family members of the Bencai that have important status in the history of Bencai, and his Xincang Temple, Zhu (Bru) In addition to important historical temples such as smanri, shu and sings, spa and spa, spa and spa, spa and spa, spa and spa, smanri and sangri temples, smanri temples and sangri temples, the smanri temples and yongdrunggling temples, the spa has basically withdrawn. However, in Nagqu, far away from the political and cultural center of Lhasa, a certain number of spa temples and believers are still preserved in the Ando and Kampa areas, and the spa culture is also relatively intact and has even developed in some areas.

As for believers, there are two types of believers in the teachings. One is pure believers in the teachings. Their beliefs are single. Traditionally and psychologically recognize that they are the teachings, and they have special temples and living Buddhas. Some even practice for a long time and have clear teachings. The other is half of the teachings and half of the teachings. This belief group is relatively complex. With the long-term integration of the teachings and Buddhism, some of them are becoming increasingly unified in some areas, so the situation of believers who believe in both the teachings and Buddhism is very common in some areas. In addition, because most of the temples in the teachings can be preserved in remote areas with few populations, these areas are basically poor. In addition, the believers are sparsely populated and have weak overall power. Many temples were destroyed during the democratic reform and cultural reform period and were never restored and rebuilt, which led to the fact that the normal religious needs of the believers in these temples were not guaranteed. For example, if a person dies, he will not be able to save the undead without the temples and living Buddhas of his own sect. This is unacceptable in traditional Tibetan society. Unsaved undead will become wild ghost souls and cannot be reincarnated. Children who cannot invite living Buddhas and monks to save their old man's souls are despised in Tibetan society, so they have to go to nearby Buddhist temples to complete some specific rituals to save the undead, worship Buddha and fulfill their vows. Over time, they become believers in these temples and become Buddhists. This situation is particularly obvious in some remote areas; however, when they encounter natural disasters and man-made disasters, they need to sacrifice, practice, drive away evil and maintain peace, and hold rituals to calm people's hearts, people believe that the living Buddhas of this sect are superior, and often invite monks of this sect to come to their homes to chant scriptures and hold rituals to calm people's hearts. This situation determines that some people must inherit their traditional beliefs.

Tibetan medicine is likely to originate from the ancient Xiangxiong Ben Sect. According to the Preface to the Catalogue of Ganzhuer by Nima Danzeng: "The name of the immortals and medical mantras in the "Four Medical Documents" (also known as "The Four Medical Prescriptions and Four Sutras" are all kept intact by Xiangxiong's words." In addition, for acupuncture, it is generally believed that it is only unique to traditional Chinese medicine in the Han area. However, the "Tibetan Medical Acupuncture Scrolls" unearthed from Dunhuang contains acupuncture content with different moxibustion methods than traditional Chinese medicine, such as the brain

Acupoints, indications and techniques are different from the acupuncture techniques of traditional Chinese medicine and are unique. The last paragraph of the "Full Scroll" says: "The above mechanical treatment documents are not even in the Wangku, which is a collection of all therapies, and it has absorbed Xiangxiong's profound therapy." It can be seen that Xiangxiong medicine has long been integrated into Tibetan medicine, but because it is old and lacks detailed historical materials, it is not easy to distinguish. Tibetan medicine cannot do without divination when analyzing and judging the pathological causes of a certain disease, so

, When the medical prescriptions are classified by the Five Mingshu, this technique of divination and divination is included in the medical prescriptions. According to the records of this sect, when Xin Raomimwo taught the method of the original teaching of Chaxinzufeiliega and others, he also combined the hexagrams, divination (pra), gtobcos, rtsis and medicine (smandpyad), which is also in view of this principle. According to the literature of this sect, among Xinrao's eight sons, one of the sons Qibu Chixi (dpyadbu

khrishes) is considered to be the ancestor of Tibetan medicine. "Shan Yuan Xiang Xiu" records: "Prince Qibu Chixi was taught by his father and had great intentions, mastered medical techniques and other methods, and mastered the 21,000 "Five-Section of the Treatment Prescriptions" and achieved the same as the medical master. He reviewed and edited the "Three Hundred Thousand Thousand Thousand Thousand Thousand Thousand Thousand Thousand Thousand Thousand Thousand Thousand Thousand Thousand Thousand Thousand Thousand Thousand Thousand Thousand Thousand Thousand Thousand Thousand Thousand Thousand Thousand Thousand Thousand Thousand Thousand Thousand Thousand Thousand Thousand Thousand Thousand Thousand Thousand Thousand Thousand Thousand Thousand Thousand Thousand Thousand Thousand Thousand Thousand Thousand Thousand Thousand Thousand Thousand Thousand Thousand Thousand Thousand Thousand Thousand Thousand Thousand Thousand Thousand Thousand Thousand Thousand Thousand Thousand Thousand Thousand Thousand Thousand Thousand Thousand Thousand Thousand Thousand Thousand Thousand Thousand Thousand Thousand Thousand Thousand Thousand Thousand Thousand Thousand Thousand Thousand Thousand Thousand Thousand Thousand Thousand Thousand Thousand Thousand Thousand Thousand Thousand Thousand Thousand Thousand Thousand Thousand Thousand Thousand Thousand Thousand Thousand Thousand Thousand Thousand Thousand Thousand Thousand Thousand Thousand Thousand Thousand Thousand Thousand Thousand Thousand Thousand Thousand Thousand Thousand Thousand Thousand Thousand Thousand Thousand Thousand Thousand Th

Although there have been so many and profound medical scriptures in Tibet, the only things that have been preserved to this day are the "Four Books of Ganlu Treasures" in the "Ganzhuer" in the "Blue Medical Book", "Blue Books of Health Pharmacopoeia", "Blue Books of Healing Prescriptions", and "Blue Books of Healing Prescriptions" in the "Nine Great Sutras" in the "Nine Great Sutras" in the "Four Books of Healing Prescriptions". According to research, the famous Tibetan medical scriptures "Four Books of Healing Prescriptions" also originated from the "Five Great Sutras of Healing Prescriptions", and were led by Bei, a great translator of the Nyingma School of Tibetan Buddhism. According to research, the famous Tibetan medical scriptures "Four Books of Healing Prescriptions" is also rooted in the "Five Great Sutras of Healing Prescriptions", and was a great translator of the Nyingma School of Tibetan Buddhism.

Ruozanna is translated from the medical classics of the Bible. To this day, the names of arura (olives), sletres (sorcelain) and other medicines in Tibetan are still in the words of Xiangxiong. Other theories such as hexagrams, divination, and ches are used. Mi Pang Jiangyang Gyatso, a famous Nyingma scholar in later generations, have conducted meticulous research and written a large-scale treatise - "Xiang Xiong Jitou" (included in the Dege version of "Mipang Complete Works"). This only reflects the influence and infiltration of the Bible culture on Buddhist culture from one aspect.

About this teaching:

The nine-vehicle order is a common method of judging the teachings between the Yongzhong Benshang and the Nyingma School, but the contents of the two refer to are different. The following is a brief introduction to the nine-vehicle orders of the teachings: the four causal vehicles, the four fruits and the supreme vehicle. It is summarized as phygshen, snanggshen, chesin (vphrulgshen), and sridgshen are the four causal vehicles; Qi Ni, Zhangsong, Aga, and Ye Xin are the four fruits, and the supreme vehicle is the Great Perfection.

1. Chaxincheng: means divination and multiply, predict good and bad luck, and there are roughly four categories: observe the good and bad luck of illness; calculate good and evil, eliminate disasters and demon enemies, and redeeming death methods.

,Nangxincheng: means phenomenon vehicle, which means focusing on sacrifices and prayers, sacrifices to gods, and making the world of phenomena safe, hence the name. Let the poor obtain wealth, the weak become powerful, raise the wind and horses, increase luck, etc.; there are praise methods, prayer methods, reward methods, etc. It is said that practitioners who should ride can fly in the sky on big drums.

, Che Xincheng: means that the gods change to Xincheng. This vehicle focuses on exorcising the devil, calling the wind and rain, etc. When holding magic rituals, you should wear tiger-skin coats and skirts, and offer sacrifices to the gods.

4. Shi Xincheng: means the Xincheng in the world. The practitioners of this vehicle mainly remove obstacles and disasters for people, protect people's souls, and summon souls for the dead. Here are 60 methods of relaying the dead, 4 methods of funeral, 81 methods of exorcising evil spirits, etc. When a person dies, his soul, mind and mind are controlled by compassion, and his body and mind are gathered, placed in a tomb, extinguishing the sufferings of the world, and there are various methods of funeral.

The above are four kinds of causal vehicles, which actually have little to do with the pursuit of liberation in Buddhism.

5. Give to Nihua: It means the layman's practice at home. This is multiplied by faith, diligence and wisdom, and the result is the result of the fruit. The view is to understand the selflessness of people, practice and the Śrāvakas and Vehicles. The behaviors include turning scriptures, reciting, offering fire, offering smoke, simmering mulberry, surrounding pagodas, etc.

6. Zhang Songcheng: It means the Immortal Vehicle, which is equivalent to monks with strict precepts. The view is to understand the two selflessness of the human being and the Dharma. Practice is to be in line with the Shrines and the Shrines and the Sakuras and the Sakuras and the Sakuras and the Sakuras and the Sakuras and the Sakuras and the Sakuras and the Sakuras and the Sakuras and the Sakuras and the Sakuras and the Sakuras and the Sakuras are to protect the 50 precepts.

7. Agache: means pure vehicle, and the view is to understand that all dharmas have no self-nature. Practice is from the original state, external environment and the wisdom to be realized exist in the self-nature of the Buddha's father and the Buddha's mother. It is the solemn mandala of the mandala, and everything is like an illusion, like a mirror. Behavior is the seal of the body, the chanting of the wonderful sound, and the mind focuses on the visualization of the seeds and the harvest of the deity. The oath is the vow to protect the stages of arise and perfection, and the result is to obtain the self-nature and reward body. This vehicle is equivalent to the commonly mentioned Vajrayana.

8. Ye Xincheng: It means the most holy Buddha vehicle. The view is to understand the emptiness and wisdom, just like the sun rising in the void. Practice is to practice the fundamental state of concentration and then without distinction. The behavior is to practice the three gates and practice without choice. The vow is to keep the hand seal from the body, recite without separation, and meditation is to keep the mind. All Buddhas and Bodhisattvas are not separated from Samantabhadra's fundamental Buddha. All manifestations are the illusion of Samantabhadra, and they eventually return to the realm of immortality of the true Dharma. The result can be obtained in this life. This vehicle is approximately equal to the supreme yoga commonly mentioned.

The above are the four fruit vehicles, which are roughly equivalent to the two schools of exoteric and esoteric Buddhism in Buddhism and belong to the Vehicle of Liberation.

9. The Supreme Vehicle: It is also the highest One Vehicle, and it is also the Great Perfection. It is the top of all vehicles. It means that all the dharmas encompassed by reincarnation and nirvana are perfectly and fully possessed in natural wisdom. Essence emptiness is the Dharma body, the light of one's nature is the reward body, and the pervasiveness of great compassion is the incarnation. The three bodies are originally perfect and complete, so they are named. The view is to understand the secret meaning of Samantabhadra, the only bright point, and the characteristics of all dharmas being clear and empty. Practice is without practice or creation, behavior is without choice, great compassion, no bias, and the result is without any gain, no desire, no fear, and no fear!

The above briefly introduces the nine-vehicle stages of Yongzhong's teaching, which are different from the nine-vehicle stages of Nyingma school.

Among them, the four vehicles and the supreme nature are closely related to the pursuit of Buddhism and liberation, but the teachings of Yongzhong Ben Buddhism seem to contain many secular things. While paying attention to liberation, it also pays great attention to the interests of worldly laws. This is probably its characteristic.

,(To be continued)
Chapter completed!