Since the Accounting: A Chronicle of the Roman Khanate

Chapter 463: Talk about Buddhism, talk about Buddhism!
"Master, your experience is indeed legendary." Tang Saier said politely, but then added: "But to be honest, although this master's ambition and perseverance are worthy of praise, relying on your sect, It’s really impossible to realize your wish.”

"Ah? Our original sect was indeed a weak one, unable to compare with the ferocious Tianfang Sect. But everything depends on man-made efforts. Even if the conditions are limited, we have to do it." Seeing what she said so straightforwardly, Wang Da Lama even looked down on himself. The meaning of sect is somewhat surprising.

However, as a senior religious figure, he would not argue with children because of such blunt remarks, but would rather explain.

"Although our sect comes from the lost power of the Zhigong sect, there is no need to engage in factional disputes in India and Persia. In Tibet, different sects really have a lot of secular power, so they compete with each other. Robbery, civil unrest continues. But what else is here?"

"When it comes to hatred, the Sakya Sect is not inferior to us. In other words, all the sects in the Houhong period have hatred against the Tianfang Sect for destroying the sect." He told Tang Sai'er: "This is even more direct than that of the Han Dynasty. .”

"What is Hou Hongqi?" Tang Saier didn't understand at all.

"The Buddhism in Tibet has been interrupted." Lama Wang said: "When Princess Wencheng came to Tibet, she brought Buddhism for the first time. This was the beginning of all Buddhism in Tibet, so we regard it as the 'pre-proliferation period' The beginning of this period. This stage lasted until the end of the Tubo Dynasty, when Langdama broke the law."

"Huh? Isn't it said that Tibetan Buddhism is different from the Han area and was introduced from Niboluodong?" Tang Sai'er asked: "Why is it said that it was introduced from the Han area?"

"These are two things." Wang Da Lama explained: "Buddhism in the pre-promotion period can basically be determined to have appeared only after Songtsen Gampo, and then spread quickly. Although there are also rumors that a Nepalese princess brought Buddhism, but Those records appeared very late, and the contents are mostly fictitious and exaggerated.”

"Our church has a lot of experience in textual research. This kind of problem can be seen directly." He shook his head: "There are many things in these records that do not exist at all. There was even a Tang army that invaded Luoshou City and robbed it. After plundering Buddhist treasures, Princess Wencheng hid the precious Buddha statue in the Jokhang Temple to avoid being snatched away by the Tang army."

"Don't you think this is too weird? The Tang army robbed Princess Wencheng's things?" Lama Wang spread his hands: "So we feel that this entire set of records was fabricated and copied by later generations."

"Later, Zampulang Dama, the last truly powerful person in Tibet, believed that Buddhism developed too fast, accumulated too much wealth, attracted a large number of believers, and even intervened in national affairs, posing a threat to the Tubo country. So in Huichang Yuan Around this time, Langdama ordered a ban on Buddhism, destroyed Buddhist temples, and persecuted monks. The spread of Buddhism also stopped."

"In the year of Huichang... I heard from the great monk that I knew about the Huichang Dharma tribulation in the Tang Dynasty." Tang Saier thought for a while and muttered: "Did they make an agreement? They both came together to destroy the Buddha..."

"It may be that the problem broke out in a concentrated manner, or it may be a coincidence." Lama Wang could not explain clearly: "However, the destructiveness and consequences of Tubo's destruction of Buddhism are much greater than those of the Tang Dynasty."

"The Tubo regime was not as stable as the Tang Dynasty, and the Buddhist forces and the forces opposing Zanpu were both strong. A few years later, Langdama went to the Jokhang Temple to check the "Tang-Tibet Alliance Monument" erected there. A hidden man The monk took the opportunity to assassinate him, and Langdama died on the spot in front of the monument."

"But this assassination did not save Buddhism. Langdama's party members and supporters were very angry and intensified the destruction of Buddhism. Many monasteries were demolished, and Ramoche Temple was converted into a cattle pen. Monks were scattered everywhere, and even I can only hide in the mountains and forests and make a living by hunting.”

"Many scriptures and Buddhist statues were burned during this period. Only the treasures brought in by Princess Wencheng were spared, probably because they were too proud."

"The Tubo regime also began to disintegrate. After Langdama's death, the heirs began a civil war. Local officials and vassal states also joined the war, causing Tubo to fall into a situation of separatist vassal towns."

He thought for a while and gave an example: "If you pass by Hexi, you should know the story of the Guiyi Army. They were the earliest vassals held hostage by Tubo. During the civil strife after Langdama's death, Tubo fell to Menchuan to attack the envoy Lun Kere He fought many times with Shanzhou Jiedushi, Shang Nu, to compete for hegemony in the Helong area, and the Guiyi Army was able to take advantage of the situation and become independent."

"This kind of thing happened in many places. The melee lasted for more than 20 years, and finally triggered a full-scale civil riot. In the Yoru area, some civilians who were responsible for digging mountains and building water conservancy and slaves teamed up to cause trouble. These people were not only If they want to rebel, they also clearly stated, 'Don't chop down mountains, chop off people's heads', directly targeting all noble people."

"This level of chaos is unprecedented in local history and has never been seen since. The civilians and slaves who took action were not as weak as the serfs in Europe, but were very good at fighting. The slaves in other places were also People responded one after another, and Tibetan historical data described the situation at that time as 'one bird flies in the sky, and many birds follow'. The slave army fought everywhere, trampled on the law, and killed nobles from various ministries. The war lasted for another nine years."

"In the year of the turkey, that is..." Wang Dalai Lama calculated: "In our religious calendar, it was in the year 877 of Brother Tian's year that the slave army finally invaded Luoche City. The Zampu family, along with The great nobles of the Si Shang, Jiulun and other tribes were almost killed by the slave army, and the tombs of Zanpu in the past were excavated by angry slaves. Locally, the nobles of Wuru and 61 Dongdai were all overthrown by slaves, and there was not a single one left. .”

"The destruction of this war was particularly complete. When the storm passed, a group of emerging local small nobles began to rise, and the scattered slaves were gradually suppressed or integrated, the war was considered over. Although the new nobles also like to cling to, some people continue to claim that they They are descendants of Zampu or great aristocratic families, but no one has enough prestige and strength to establish a unified Tubo regime."

"The country has become like this, and Buddhism cannot survive. Because of their wealth, monasteries are also important targets of slave hatred. Even if Buddhism has lost power, there is nothing to stop them. After this round of turmoil, almost all monks were Although there were occasional survivors, it was impossible to restore the previous atmosphere. Our later Buddhism was considered to be re-introduced. Therefore, there are two periods before and after. "

"This is too exaggerated. It's like the whole thing was destroyed." Tang Sai'er listened with great interest, seemed a little entangled, and said, "That's not how the rebellion was started..."

"I read the history of Buddhism and was very moved when I saw this. I think it is because their military level far exceeds their political level and they lack sufficient accumulation of civilization. So they can only destroy but not establish." Wang Da The lama analyzed: "The Tubo regime was too glorious and actually exceeded their ability to carry it. That's why this result happened." Tang Saier thought for a while and did not answer.But soon, she thought of something again and asked: "Then the fight is like this, why doesn't Tang Chao next to him not move?"

"Isn't this the year 877?" Wang Dalai Lama compared the historical years and replied: "In this year, in the Tang Dynasty, Wang Xianzhi was defeated and killed. The remaining troops appointed Huang Chao as the leader, known as the 'Sky General'. Huang Chao The rise was at this time - the nobles of the Tang Dynasty were actually only a few years old."

"Huh? We can do this together..." Tang Saier was surprised again.

"Yes." Lama Wang nodded.

"What happened to the Tubo people? Are there still slaves now? I haven't heard of what happened there." Tang Sai'er asked.

"The slavery system established by Songtsen Gampo is gone. Nowadays, very few people are still called 'slaves.'" said Lama Wang, "However, the situation of most people is not much different from that of that time."

"The Yuan Dynasty made household registration statistics and classified most of the local people into the temple subjects 'rad' and the secular official subjects 'mid'. Although the names are different, the situation of these people is, to be honest, the same as that of the slaves in the Tubo period. The difference is not big, and some people may be even worse off. Of course, this is not the fault of the Yuan Dynasty. I heard that this situation gradually formed about 100 years ago. The Yuan Dynasty just recognized it."

"Their civilization is too embarrassing." Father Peter commented: "After killing so many people, the empire has also disintegrated, and its military and organizational capabilities have also regressed. What's the result? It's still the same."

"The actions of Central Plains people like you to resist the nobles can promote social development. Although the actions of killing nobles and officials are rough, everyone has to admit that this can indeed make the social order more fair and reasonable. Because You have enough ability and foundation to carry out reforms. Even if this empire collapses, you can still establish a new and more complete regime."

"But obviously, this is not the case in most places in the world. Look at the people I just mentioned, they are almost the same as Europeans. They are indeed better at fighting than Europeans, but after fighting, they have the same problem - —The civil administration is not capable enough to establish a better new regime. In this case, it becomes meaningless to resist the nobles."

"I would say, everyone still needs to be self-aware. There are some things that not everyone can learn," he said, shaking his head.

"No, I think it makes sense." Tang Saier objected directly.

"what?"

"Didn't Master Wang just say that there was a gap of three to four hundred years from when the nobles were wiped out to when they became slaves again. During this period, they were still relatively free. That's enough." Tang Sai'er made an estimate. , said.

"Since monk officials, lay officials, local nobles, Mongolian nobles...whoever rules, the final result will be the same, then what does the so-called empire have to do with slaves? Aren't they all the same anyway?" She shook her head: "Since So, who disintegrates and who establishes, is there any difference?"

"Even if you kill all the nobles and only free everyone for a year, it will be considered a big profit. Besides, it will take hundreds of years. How can you say it is meaningless?"

"We should have noticed that this place has a close relationship with the Han Dynasty, and everything is always as promised. In the future, when Maitreya comes to the world to save the Han people and opens up a pure land in the human world, he will naturally save them. By then, , whether we or they, all the efforts we have made for this will not be in vain."

Father Peter looked at her dumbfounded, and then at Lama Wang.

"Oh, that's too far off topic." Lama Wang said quickly, "This..."

"It's not too far-fetched." Tang Sai'er pointed out: "That's what I thought when I risked my life to lead the followers to rebel. I don't think those lamas are right. We are Is this true Buddhism?"

"Uh..." Lama Wang happened to catch a glimpse of the communion bread served as a midnight snack on the table, and said metaphorically: "Is it normal to have differences? You see, in the churches in the world, some eat dead bread and some eat yeast bread. Yes, some people eat steamed bread. What kind of bread does it not prevent us from worshiping God together?"

"The same goes for Buddhism. There are too many things that can be discussed here. If we don't discuss rebellion, the pure land of the world, etc. every day, it can't be said that we don't understand Buddhism, right?"

"That's right, that's right." Father Peter quickly responded: "Where did you come from - talk about Buddhism, talk about Buddhism!"

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(End of this chapter)