The origin of Tibetan Buddhism

 

The origin of Tibetan Buddhism

 

The wise man Agudengba and the caravan leader Lacuo came to the foot of Gonggar Snow Mountain. They walked all the way along southern Tibet. The two chatted about Tibet's native religion Bon, which evolved from Tibet's original shamanic belief. It is also the earliest religion in Tibetan history. But the conversation soon turned to Tibetan Buddhism.

Agudemba said:

Tibetan Buddhism is a branch of Buddhism in Tibet, China. Tibetan Buddhism, commonly known as Lamaism. Tibetan Buddhism is spread mainly in Tibet and Russia.

Han Buddhism is a Buddhist sect divided by geographical location. It spreads in China, Japan, the Korean Peninsula and other places, with Mahayana Buddhism as the mainstay. The influence of Han Buddhism spread to the Korean Peninsula, Japan, Vietnam and other places along with Chinese influence, and influenced Tibetan Buddhism in later generations. In fact, Chinese Buddhism can be said to be one of the main forces shaping the appearance of Mahayana Buddhism; but unlike Tibetan Buddhism, which places equal emphasis on both Sutra and Tantra, the majority of Han Buddhism's sects are Sutra and Sutra. Theravada Buddhism, also known as Theravada Buddhism. It is popular in Myanmar, Thailand, Cambodia and Laos in Southeast Asia, Sri Lanka in South Asia, and Yunnan Province in China.

Latso raised a series of questions:

Why was the Sakya sect of Tibetan Buddhism chosen by the rulers of the Yuan Dynasty? Is Tibetan Buddhism orthodox Buddhism? What are the differences between Chinese Buddhism and Tibetan Buddhism? Who are the four living Buddhas in Tibetan Buddhism?

Agudemba said:

What are the characteristics of Tibetan Buddhism? This has to start with the origin of the Tibetan Buddhist sect.

Tibetan Buddhism began in the mid-7th century, after Songtsen Gampo married Princess Chizun and Princess Wencheng. In the second half of the 10th century, Tibetan "Buddhism" took shape. In the following more than 300 years, sects with different characteristics were formed, and Tantra in Buddhism was generally believed in. With the development of "Buddhism" in Tibet, upper-level lamas gradually took control of local political power.

Buddhism in the Tubo period coexisted for about 200 years from the mid-7th century to the mid-9th century. Tibetan Buddhist historical records are called the "Qianhong Period", which is roughly equivalent to the period from Emperor Taizong of the Tang Dynasty to Dezong of the Tang Dynasty.

The first myths about Tibetan Buddhism say: On the 28th generation of Zangpra Tuotuo, divine objects descended from heaven. The divine objects include: a cubit-sized gold pagoda, the "Hundred Bows and Confessions Sutra", the "Treasure Box Sutra" and six The word Ming Mantra.

In fact, the large-scale introduction of Buddhism into Tibet should have started when Songtsen Gampo established the Tubo Dynasty. Buddhism was introduced from two directions, Han Dynasty and India. At that time, King Songtsen Gampo of Tibet converted to Buddhism under the influence of his two wives, Princess Wencheng of Tang Dynasty and Princess Bhikkhu of Nepal. He sent minister Duanmei Sambodhi and 16 other people to India to study Sanskrit and Buddhist scriptures. After returning, he created Tibetan characters and began to translate some Buddhist scriptures. He also formulated laws to make people devoutly believe in Buddhism, and Buddhism began to spread in Tubo.

Since then, Trisong Detsen played a great role in the development of Buddhism. During his reign, he adopted various administrative means to translate Buddhist scriptures, build temples, and establish monastic groups to spread and promote Buddhism. First, welcome the Indian monks Shantarakshita and Padmasambhava into Tibet. After Shantarakshita and Padmasambhava came to Tibet, they first established the Samye Monastery. After the completion of the Samye Monastery, Trisong Detsen specially sent people to India to invite 12 monks to ordain and ordain 7 young Tibetan nobles. The ordination of these seven people is an extremely important event in the history of Tibetan Buddhism. It is the beginning of Tibetan monkhood. They are honored as the "Seven Enlightenment Scholars" in Tibetan historical records. He also invited translators to translate a large number of Buddhist scriptures from Sanskrit, and also translated some Buddhist scriptures from Chinese. Therefore, the Three Jewels of Buddhism—Buddha, Dharma, and Sangha—are finally in place. At this time, the Bible translation industry began to flourish. During this period, three catalogs were compiled: Pangtang catalog, Danga catalog and Qingpu catalog.

Agudumba added:

The three Tsangpu after Trisong Detsen also vigorously supported Buddhism, and monks were exempted from taxes and manual labor; a monastery was set up in the palace to worship the "Three Treasures" of Buddha, Dharma, and Sangha, allowing monks to participate in state affairs.

After Trizu Detsen came to power, Trizu Detsen once again played a great role in promoting the development of Buddhism.

There is an incident that can express his attitude towards Buddhism: When a monk was giving a sermon, Chizu Detsen sat in the middle. His hair was braided into two braids and stretched out with long ribbons on the monk's seat, and then he asked the monk to sit on it to show that he Respect for monks.

The main measures taken by Trizo Detsen to promote Buddhism include: building Wu Xiangduo Temple, formulating the requirement for seven households to support monks (stipulating that every seven civilian households are responsible for supporting the life of one monk), and determining the script (the second time in Tibetan history that the script was determined) , Unified translation examples (promulgated a decree to determine new terminology and stipulated three articles of translation examples). During this period, many famous translators appeared, including the "Three Elders" (Biruchana, Danmazimang, Kashimila Ananda), the "Three Middle Schools" (Nirvana Prajna Kumara, Jian Lu Yi Wangbo, Ma Rinchencho) and the "Three Young Masters" (Gawa Baitse, Jiaoro Luyi Gyaltsen, Shang Yixide).

Due to the outstanding contributions of Songtsen Gampo, Trisong Detsen and Trizu Detsen, these three generations of Tsampu were called the "three kings of ancestors and grandsons" in history.

Agudemba continued:

However, in the middle of the ninth century, Tibetan Buddhism was once destroyed, which was the so-called Langdama Dharma. There was a period of time (842-978) when Buddhism was silent. Called the "Dark Ages."

Trizo Detsen's measures to promote Buddhism and the transfer of military and political power of the dynasty to Buddhist monks aroused dissatisfaction among the nobles. After the nobles murdered Trizu Detsen and established Langdama as Zanpu, they launched a large-scale ban on Buddhism.

Famous temples such as Samye Temple were closed, Jokhang Temple was turned into a slaughterhouse, and statues of Sakyamuni and others were buried. Because it was Princess Wencheng who brought the Sakyamuni Buddha statue from the mainland and introduced Buddhism to Tibet, Princess Wencheng's banned Buddha is said to be the reincarnation of the devil.

The monks were ordered to convert to Bon religion. The monks who were unwilling to obey and abstained from killing were forced to pick up bows and arrows and go hunting in the mountains with hunting dogs. After the murals in Buddhist temples were wiped out, paintings of monks drinking and having fun were painted on them. Many Buddha statues were dragged out of the temple, nailed on and thrown into the river. A large number of Buddhist scriptures were burned or thrown into the water.

This movement to ban Buddhism was such a heavy blow to Buddhism that Tibetan religious history books refer to the nearly 100 years after Langdama as the "Period of the Destruction of Dharma" or the "Dark Age".

The practitioners of Tantric Buddhism are only white-clothed lay people who practice teachings on the order of life and perfection in their homes or on the side of a pure mountain. Therefore, the tradition of Tantric rituals can be continued. Other common Buddhist teachings say: All the sutras and sutras translated by the three Tibetan kings are good at preserving, so most of them can still be passed down to this day.

One hundred years after Langdama exterminated Buddhism, Tibetan Buddhism was revived after it was introduced to Uizang from Amdo, Kham, Ngari and other places.

The spread of Buddhism in Tibet before Langdama's extermination of Buddhism was called the "pre-propagation period" of Tibetan Buddhism, and after that it was called the "later propagation period". The later propagation period of Tibetan Buddhism was divided into the upper route of propagation and the lower route of propagation according to the different routes of introduction of Buddhism.

Shanglu Hongchuan refers to the entry of Buddhist forces into the Uizang area from Ngari. Famous monks who have contributed to the development of Buddhism include: La Lama Yixiwo, Jiangqiu Wo, Rinchen Zangpo (958-1055), and Atisha (982-1054).

Rinchen Zangpo translated 17 sutras, 33 treatises, 108 tantras, and built 108 monasteries.

Atisha wrote "Bodhidharma Lamp Treatise" and made great contributions to the development of Tibetan Buddhist theory. His disciple Zhongdunpa founded the Kadam Sect. At the same time, he is also the promoter of Guanyin and Tara beliefs.

Xialu Hongchuan refers to the introduction of Buddhist power from Amdo and Kham areas to the Uizang area. The main figures are: Sonam Gyaltsen, Sai Zun, Lodun Dorje Wangchuk, and Zhuo Mi's translator Shakya Yixi.

In this way, Buddhism gradually revived in Tubo and developed into Tibetan Buddhism with unique plateau ethnic characteristics. Various sects were gradually formed from the 11th century. By the formation of the Gelug sect in the early 15th century, sects of Tibetan "Buddhism" branched out. Only then was it finally finalized. There are mainly four major sects in the early period, including the Nyingma sect, Kadam sect, Sakya sect, and Kagyu sect, and the Gelug sect in the later period.

Lacuo was speechless again, he didn't want to say anything more.

Agudengpa sang an impromptu song "Tibetan Buddhist Epic":

 

Tibetan Buddhism began in the mid-seventh century.

Tibetan Buddhism took shape in the second half of the tenth century.

King Songtsen Gampo had two wives,

Princess Wencheng of Tang Dynasty and Bijuhao of Nepal,

Under the joint influence of these two princesses,

King Songtsen Gampo of Tibet converted to Buddhism.

He sent ministers to India to study Sanskrit,

Created Tibetan writing and translated Buddhist scriptures,

Legislation was enacted to explicitly require Tibetan people to practice Buddhism.

From then on Buddhism spread in Tubo.

 

The three Zangpu after Trisong Detsen,

Monks were exempted from taxes and manual labor,

There is a dojo for worshiping Buddha, Dharma and monks in the palace.

Support Buddhism and allow monks to participate in state affairs.

Langdama came to power and launched the ban on Buddhism movement.

Famous temples such as Samye Temple have been closed.

The statues of Sakyamuni and others were buried.

One hundred years after Langdama’s extermination of Buddhism,

Tibetan Buddhism gradually revived in Tubo.

and developed into unique plateau national characteristics.

Various tribes began to form in the eleventh century,

By the formation of the Gelug sect in the early fifteenth century,

The branch of Tibetan Buddhism finally took shape.

藏传佛教的起源（雪域寓言）

 

藏传佛教的起源

 

智者阿古登巴和马帮领队拉措来到贡嘎雪山下，他们沿着藏南一路起来，两人闲聊起西藏的本土宗教苯教，苯教是由西藏的原始萨满信仰演变而来的，也是西藏历史上最早的宗教。但话题很快就转向了藏传佛教。

阿古登巴说：

藏传佛教是中国西藏的佛教分支。藏传佛教，俗称喇嘛教。藏传佛教的流传地集中在西藏、俄罗斯。

汉传佛教，是以地理位置划分的佛教派别，流传于中国、日本、朝鲜半岛等地，以大乘佛教为主。汉传佛教的影响力，伴随中国势力传播至朝鲜半岛、日本与越南等地，并且影响了后世的藏传佛教。实质上，汉传佛教可以说是形塑大乘佛教面貌的主要力量之一；但有别于藏传佛教之显密并重，汉传佛教的宗派以显宗为多。南传佛教，又称上座部佛教。盛行于东南亚的缅甸、泰国、柬埔寨和老挝，南亚的斯里兰卡，以及中国的云南省。

拉措提出了一系列问题：

藏传佛教中的萨迦派为何会被元朝统治者选中？藏传佛教，到底是不是正统佛教？汉传佛教和藏传佛教，究竟有哪些区别？ 藏传佛教中的四大活佛，分别指的是谁？

阿古登巴说：

藏传佛教究竟有什么特点？这还得从藏传佛教教派起源说起。

藏传佛教始于7世纪中叶，是在松赞干布迎娶尺尊公主和文成公主之后。 10世纪后半期，藏传“佛教”形成。此后的300多年间，形成了各具特色的教派，普遍信奉佛法中的密宗。随着“佛教”在西藏的发展，上层喇嘛逐步掌握地方政权。

吐蕃时期的佛教从7世纪中期到9世纪中期，共存约200年，藏文佛教史籍称为“前弘期”，大致相当于唐太宗到唐德宗期间。

有关藏传佛教的初传神话说： 28代赞普拉托托日年赞时，天降神物，神物有：一肘量黄金宝塔、《百拜忏悔经》、《宝箧经》和六字大明心咒。

实际上，佛教大规模地传入西藏，应该从松赞干布建立吐蕃王朝时开始。佛教从两个方向传入，汉地和印度。当时的西藏松赞干布藏王，在他的两个妻子，唐文成公主和尼泊尔毗俱胝，藏名尺尊公主共同的影响下皈依了佛教。他派遣大臣端美三菩提等十六人到印度学习梵文和佛经，回来后创造了藏语文字并开始翻译了一些佛经，并制定法律明令人民要虔信佛教，佛教开始在吐蕃传播起来。

此后，赤松德赞对佛教的发展起到了极大的作用。他在位期间，采取各种行政手段，翻译佛经、建立寺庙、成立僧团，传播、弘扬佛教。首先，迎印度僧人寂护和莲花生入藏。寂护和莲华生入藏之后，首先建立了桑耶寺，在桑耶寺建成后，赤松德赞特地派人到印度请来12位僧人，为7位吐蕃贵族青年剃度授戒。这7人出家是西藏佛教史上极为重要的一件大事，是藏人出家之始，他们在藏文史籍中被尊称为“七觉士”。并请译师从梵文翻译大批佛典，同时也从汉文翻译一些佛经。因此，佛教三宝—佛、法、僧终于齐备。此时译经事业开始兴盛。这段时期共编著了三部目录：旁塘目录、丹噶目录、青浦目录。

阿古登巴又说：

赤松德赞之后的3位赞普也都大力扶植佛教，僧侣免于赋税和体力劳动；王宫内设置供奉佛、法、僧“三宝”的道场，让僧人参与国政。

赤祖德赞上位后，赤祖德赞再次对佛教的发展起到了极大的推动作用。

有一个事件可以表现他对佛教的态度：当僧人讲经时，赤祖德赞坐在中间，头发编成两辫束以长丝带伸展在僧人座位上，然后让僧人坐上去，以此表示他对僧人的尊敬。

赤祖德赞兴佛主要措施有：兴建乌香多寺、制定七户供僧的规定（规定每7户平民负责供养1位僧人的生活）、厘定文字（西藏历史上第二次厘定文字）、统一译例（颁布了厘定新词术语的法令、规定译例三条）。这个时期出现了很多著名译师，以“三老”（比卢遮那、丹玛孜芒、迦湿弥罗•阿难陀）、“三中”（涅•般若鸠摩罗、款•鲁易旺波、玛•仁钦却）和“三少”（噶瓦•拜则、焦若•鲁益坚赞、尚•意希德）。

由于松赞干布、赤松德赞、赤祖德赞的突出贡献，历史上称这三代赞普为“祖孙三王”。

阿古登巴继续说道：

但在九世纪中叶，西藏佛教曾一度遭到破坏，即所谓朗达玛灭法，曾有一段时间（842—978）佛教沉寂了。称为“黑暗时代”。

赤祖德赞的兴佛措施和把王朝军政大权交给佛教僧人的做法，引起贵族们的不满。贵族们谋害了赤祖德赞，拥立朗达玛为赞普后，展开了大规模的禁佛运动。

桑耶寺等著名寺院都被封闭，大昭寺改为屠宰场，释迦牟尼等身像被埋藏起来。因为是文成公主把释迦牟尼佛像从内地带来并使吐蕃有了佛教，故文成公主被禁佛者说成是魔鬼的转世。

僧人被勒令改信苯教，不愿从命而又戒杀生的僧人被强迫操起弓箭，带着猎狗去山上打猎。佛教寺庙内的壁画被涂抹掉后，又在上面画僧人饮酒作乐的画。许多佛像被拖出寺院钉上钉子扔入河中，大量佛经被烧毁或扔到水中。

这次禁佛运动对佛教的打击是非常沉重的，以致西藏宗教史籍把朗达玛以后的近百年间称为“灭法期”或“黑暗时代”。

密宗之修持者，亦只有白衣之居士，于各自家中，或清净山边，修讲生圆次第，所以能令密乘律仪传统，得以不断。其他共同佛法言之：则所有三代藏王时所翻译一切之经续，以善于保存之故，因此大部分，尚能流传至今。

朗达玛灭佛一百年之后，由安多、康区、阿里等地传入卫藏地区，西藏佛教又得复苏。

朗达玛灭佛之前佛教在西藏的传播称为藏传佛教的“前弘期”，之后称为“后弘期”。藏传佛教后弘期根据佛教传入路线的不同，分为上路弘传和下路弘传。

上路弘传指的是佛教势力从阿里进入卫藏地区。对佛教的发展做出了贡献的著名僧人有：拉喇嘛意希沃、降秋沃、仁钦桑波（958—1055年）、阿底峡（982—1054年）。

仁钦桑波翻译了17部经、33部论、108部怛特罗，建寺108座。

阿底峡写作《菩提道灯论》，对藏传佛教理论的发展做出了巨大贡献。其弟子仲敦巴创立噶当派。同时他还是观音、度母信仰的推动者。

下路弘传指的是佛教势力从安多和康区传入卫藏地区。主要人物有：索南坚赞、赛尊、洛敦•多吉旺秋、卓弥译师释迦意希。

这样，佛教逐渐在吐蕃复兴，并发展成独具高原民族特色的藏传佛教，而且从11世纪开始陆续形成各种支派，到15世纪初格鲁派的形成，藏传“佛教”的派别分支才最终定型。主要有宁玛派、噶当派、萨迦派、噶举派等前期四大派和后期的格鲁派等。

拉措又无语了，他不想再说什么了。

阿古登巴唱起了一首即兴歌《藏传佛教史诗》：

 

藏传佛教起始于七世纪中叶，

十世纪后半期藏传佛教形成。

松赞干布藏王拥有两个妻子，

唐文成公主和尼泊尔毗俱胝，

在这两位公主共同的影响下，

藏王松赞干布由此皈依佛门。

他派遣大臣到印度学习梵文，

创造了藏语文字并翻译佛经，

制定法律明令藏民虔信佛教，

佛教从此便在吐蕃传播起来。

 

在赤松德赞之后的三位赞普，

僧侣被免于赋税和体力劳动，

王宫内设置供奉佛法僧道场，

扶植佛教并让僧人参与国政。

朗达玛上位展开了禁佛运动，

桑耶寺等著名寺院都被封闭，

释迦牟尼等身像被埋藏起来。

朗达玛灭佛运动一百年之后，

西藏佛教便逐渐在吐蕃复兴，

并发展成独具高原民族特色，

十一世纪开始形成各种支派，

到十五世纪初格鲁派的形成，

藏传佛教的分支才最终定型。

Revealing the secrets of Tibetan Bon religion

 

Revealing the secrets of Tibetan Bon religion

 

Two hundred million years ago, the Tibet area was originally a vast ocean. More than 20 million years ago, it began to rise significantly during the ancient Himalayan orogeny, forming today's plateau landform. Tibet is the main part of the Qinghai-Tibet Plateau. The Qinghai-Tibet Plateau covers an area of about 2.5 million square kilometers and has an average altitude of more than 4,000 meters above sea level. It is the highest and largest plateau in the world and is known as the "Roof of the World".

During this trip to Tibet, the wise man Agudengba and the caravan leader Lacuo traveled along southern Tibet to the foot of the Gonggar Snow Mountain. The conversation between the two turned to their knowledge of Tibet.

Agudengba said to Lacuo:

To understand Tibet, you must first understand Tibetan religious beliefs. To understand Tibetan religious beliefs, you must first understand Bon religion.

Bon is a native religion in Tibet, evolved from Tibet's primitive shamanistic beliefs, and is also the earliest religion in Tibetan history.

Bon religion originated from Tibetan prehistoric primitive worship. Before the influx of Buddhist culture into Tibet, Bon religion had always been present in all aspects of Tibetan society, whether in production or folk beliefs.

The objects of Bon worship include various natural objects such as heaven, earth, sun and moon, thunder, lightning, hail, rocks, grass and animals, as well as gods and ghosts of nature. It is said that the highest god of Bon religion is Ye Xian. Bon religion was originally an animist religion that worshiped natural phenomena such as heaven, earth, sun, moon, stars, thunder and lightning, mountains and rivers. After a long period of development, it has formed many philosophical scriptures and systematic canons. Rituals are man-made religions.

Bon believers wear black scarves on their heads, so they are called "black sect" by Tibetan Buddhist believers. Bon believers believe that "Black Sect" is a hostile term, because in Tibetan the word "Black Sect" is called "True Dharma" compared to Buddhism, and it means "evil religion". ​

Bon believers divide its history into the early primitive Bon religion and the later Yongzhong Bon religion. Primitive Bon religion is actually an animistic shamanic belief. Yongzhong Bon religion was founded by Prince Xinraomiwo of Xiangxiong after reforming primitive Bon religion and formed its own unique theoretical system.

Agudengba said to Lacuo again:

We already know that the symbol of the Nazi Party is the "swastika", which is related to the Nazi Party's inspection of Tibet. The symbol of Tibetan Bon religion is "Yong Zhong Qia Xin", which is a symbol formed by two left-handed "卍" characters connected; its symbol is in the opposite direction to the "卐" character.

The core idea of Bon religion is "ben". According to the interpretation of Bon believers, the original meaning of the word "ben" is "chanting" or "reading chants", which is a free translation from the word "ji" in Xiangxiong.

"Ben" has eight major categories. "Ben" in Bon religion has roughly the same meaning as "Dharma" in Chinese Buddhism. It means "truth", "reality" and "true teachings", including everything and everything. "benzene".

The teachings of Bon today are very similar to those of Tibetan Buddhism. Like Buddhism, Bon views the world as a place of suffering and seeks spiritual liberation. Their teachings include karma, reincarnation, and the six realms. Bon monks play a similar role to Tibetan Buddhist lamas, and Bon gods and rituals are often similar to those of Buddhism, although names and statues differ.

Lacuo asked: What is the difference between Bon religion and Tibetan Buddhism?

Agudemba said:

The main difference between Bon and Tibetan Buddhism is that the source of religious authority for Bon is not the Indian Buddhist tradition, but the original Bon religion derived from Shang Shung.

There were initially many sects in Zhangzhong, now the Ngari area of Tibet. Later, the Yongzhong Bon religion founded by Xinraomiwo gradually took over and spread widely. ​

The primitive Bon period, also known as the Duoben period by Tibetan Buddhist scholars, generally started from the founder of Bon, Xinraomiwo, to the eighth Tibetan king Zhigong Tsampu. Some studies believe that primitive Bon was influenced by Zoroastrianism. For example, primitive Bon religion has the tradition of worshiping fire and light, and many religious rituals are also quite similar to Zoroastrianism. For example, Bon’s funeral customs-sky burial is similar to Zoroastrianism. ​

Primitive Bon religion personified all things in nature and used the concept of animism to explain the existence and changes of all things and phenomena. At this time, the objects of Bon belief were very many and complex, including "magic ben", "zan ben", "bath ben", "luck ben", "divination ben", "dragon ben", and "spirit ben". , "Calendar Benz" and dozens of other Bon religions.

In the sacrificial ceremony, the Bon religion slaughters cattle, sheep and other animals to sacrifice to the gods, burns grains to simmer mulberry for the gods, kowtows to show respect to the gods, and kneels down to show piety to the gods; Buddhism that was later introduced to Tibetan areas absorbed the original Benzene in form. The religious form of Tibetan Buddhism has become one of the important features of Tibetan Buddhism.

During this period, Bon religion had not yet formed its own systematic theoretical system. It was scattered, independent and unconnected with each other. It also had some primitive witchcraft qualities and was dominated by the worship of ghosts and gods.

Bon shamans held a high status in the Tubo royal court and played an extremely important role. There is a "Guxin" in the Tubo royal court, whose status is equivalent to the position of national teacher, and is held by Bon wizards. Every Zanpu who ascends the throne must be certified by "Gu Xin" and build a temple called "Saikang" for "Gu Xin" as an offering. Every time Zanpu makes a decision, "Gu Xin" will decide whether it can be implemented through divination.

Yongzhong Bon Religion was founded by Xinrao Miwo. This period was the mature and final stage of Bon Religion, which can be further divided into the early and late stages. The later stage influenced each other with Tibetan Buddhism and became today's Bon Religion. Tibetan Buddhist scholars call them the Qiaben period and the Juben period respectively.

The early period of Yongzhong Bon religion was called "Qiaben" by Tibetan Buddhism. This period was the mature stage of Bon religion, which roughly lasted from Zhigong Zanpu to Songtsen Gampo. During the Zhigong Zanpu period, the power of the Bon religious group in the royal court was large enough to threaten Zanpu's royal power. In order to safeguard its own interests, Zhigong Zampu invited three specialized Bon shamans from Kashmir, Shangshung and Burud in an attempt to suppress the Bon community. Finally, Zhigong Zanpu was killed by his minister Luoang Dazi in a competition. Drigong Tsampu's body was thrown into the Brahmaputra River, and his two sons were exiled. Later, Zhigong Zanpu's son killed his enemy and regained the throne. He hired a Bon wizard from Zhangzhong, built the first Zanpu mausoleum, and inherited the throne in a religious ceremony from Zhangzhong's Bon teacher.

The culture of the Douban period had become a bad habit at that time, and the backward parts of it tended to die out. Qiaben abolished and merged various and complicated objects of worship, and created the Yongzhong Bon religion that believed in the "Three Realms". It divided the world into heaven, earth and underground, and worshiped the god "Zan", the earth god "Nian" and the dragon god "Lu". ". At this stage, Zanpu was no longer regarded as the son of the god. Xinraomiwo, the founder of Bon religion, was regarded as the leader. Zanpu, ministers and people began to offer sacrifices to the gods and leader, and it began to be institutionalized.

Lacuo asked: What exactly are the beliefs of Bon religion?

Agudemba said:

The original Bon religion believed that all things were animistic and worshiped the sun, moon, mountains and rivers. Many Tibetan customs and lifestyles today, such as turning to sacred mountains, worshiping sacred lakes, planting wind and horse flags, doing divination, fortune telling, and praying, etc., all originated from the early Bon religion. teach. But Bon religion has a common problem common to all primitive religions, which is blood and cruelty.

In primitive religion, believers like to put their likes and dislikes above gods. People like to be served by others, so there are living sacrifices with "human animals" as the main body. Human beings are the first of all living things, and their bodies are It is also sacred. Under this religious view, the mind-numbing human skin thangkas, human skin drums, and leg bone trombones also emerged.

Songtsen Gampo introduced Buddhism from the Tang Dynasty and Nepal, which can be considered as the dividing line between the early and late Yongzhong Bon religion. The Yongzhong Bon religion during this period was called "Ju Bon" by Tibetan Buddhism. At this stage, Bon religion introduced a large number of doctrines from Buddhism, enriched its own theory, and became a set of established religious systems.

Lacuo asked: Some people praise Songtsen Gampo, but others say he is very cruel.

Agudemba said:

Yes, you are right.

Buddhism was introduced to Tibet during the reign of Songtsen Gampo. Songtsen Gampo himself did not believe in Buddhism. The harsh laws he enacted included amputating limbs, cutting off tongues, gouging out eyes, skinning and other tortures that were completely contrary to Buddhist teachings, which fully confirmed this. However, at that time, Tibet was controlled by the "three major lords", and the whole territory was filled with dozens of torture methods such as cutting off tongues, cutting off noses, wearing stone hats, cutting off hands and feet, gouging out eyes, cramping, skinning, drowning, and even being thrown into scorpion holes. .

Due to the influence of the Bon religion and the deliberate distortion of Buddhist teachings by interested people, early Tibetan Buddhism was full of double body practices (double cultivation), human skin sacrificial vessels, and all kinds of esoteric teachings that killed people as sacrifices to ghosts and refined corpses into gold. Spells. At that time, Tibetan Buddhism, which combined lust and cruelty, was essentially a primitive religion under the guise of Buddhism, with the Hindu Shaktism and the native Bon religion as its essence.

Agudemba continued:

Since Bon is a native religion in Tibet, it had an absolutely dominant position in the early days and had the right to participate in and discuss government affairs. It was very powerful and had many believers. When the Tubo army went on an expedition, Bon shamans often accompanied the army to improve the morale of the Tubo army through witchcraft.

In order to consolidate his power, Songtsen Gampo tried to restrain the Bon forces that were powerful enough to threaten the king's power by supporting the forces of Buddhism. However, due to geographical restrictions and resistance from the Bon culture, Buddhism has never been able to spread widely.

During Trisong Detsen's reign, in order to maintain the authority of Zampu, he began to vigorously support Buddhism and invited many Buddhist monks from Nalanda Temple in India to promote Buddhism. Later, Trisong Detsen established Buddhism as the state religion and suppressed Bonism through debates between Buddhism and Bon. Trisong Detsen's policy was resisted by many ministers, but they all ended in failure.

After Trisong Detsen established Buddhism as the state religion, several generations of Tsangpu continued this policy. During the reigns of Trisong Detsen and Trisong Detsen, the position of "monk prime minister" was established above the nine ministers of government affairs. Putting the status of Buddhist monks above secular nobility. The monks and ministers forced the promotion of Tibetan Buddhism, and the crackdown on Bon Religion became even more severe.

Bon lost its battle with Buddhism because of its unformed teachings. Agudemba continued:

However, the Bon believers were unwilling to fail. They referred to Buddhist methods, compiled and translated Bon classics, and gradually established their own complete theoretical system. However, Trisong Detsen considered it a blasphemy against the state religion, banned the spread of Bon religion, and massacred and exiled Bon believers. Many Bon believers fled to remote areas such as Ngari, Amdo, and Kham. From then on, Bon religious activities began to move underground and to remote areas. Bon religion was later introduced to Gannan and Yunnan regions.

In order for the Bon religion to survive, the Bon religion was fully Buddhistized. The Bon religion enshrined the Buddha, Bodhisattva, Vajra, and King Ming of Buddhism. They gave up their previous black religious uniforms and changed them to red and yellow cassocks. They no longer wore long hair and shawls, just like Buddhist monks. Hair shaving has become a branch of Tibetan Buddhism, but some doctrines and ritual rules have been retained. For example, it is done in a counterclockwise direction when approaching the pagoda, while most Buddhists do it in a clockwise direction.

However, Tibetan Buddhism is also deeply influenced by Bon. For example, most of Tibetan Buddhism’s deities, protectors, rituals, ritual objects, offerings, costumes and even symbols are inherited from Bon. ​

When Langdama destroyed the Buddha, Bon religion revived again. After the collapse of the Tubo Empire, the Bon religion rose again. Around the same time as the later spread of Tibetan Buddhism, Bon took advantage of the opportunity of academic freedom to fully establish its own religious theory. Many Bon classics were compiled during this period.

Agudenba said:

Bon culture was severely damaged during the Tibetan land reform movement and the Cultural Revolution. Many temples were demolished, and important temples such as Tashi Meiri Temple, Rela Yongzhonglin Temple, Sejie Temple, and Seguocham Temple were severely damaged. Even completely destroyed, many monks and believers fled to India, Sikkim, Bhutan, Nepal and other places to rebuild Bon temples. After the reform and opening up, Bon temples across Tibet have been restored one after another. The central temple of Bon Religion is Tashi Meiri Temple, located in Nanmulin County, Shigatse Prefecture, Tibet Autonomous Region.

The concept of the three realms of gods in Tibetan Bon culture, whether it originated from the local Bon culture in Tibet or from surrounding Central Asian civilizations, has profoundly affected the spiritual world and belief habits of the Tibetan people to this day.

Lacuo said nothing more.

Agudengba sang an impromptu song "The Gods of the Three Realms":

 

In ancient times before the establishment of Yongzhong Bon religion,

Tibet was still in the period of primitive shamanism.

There is no system yet for the gods we believe in;

Just animistic pantheism.

 

Changes occurred after the establishment of Bon religion.

People began to believe in the gods of the three realms,

The sky is the realm of gods and the middle is the realm of praise.

The level below is called the Dragon Realm.

 

The founder of Bon religion and the nine creation gods,

Living on the top of Mount Sumeru in the heavenly realm,

The wizard wears five-color ribbons on his body.

It is intended that the spirit will fly up to the sky on a rainbow.

 

The middle world is a world of wandering souls.

After death, a person will become a kind of demon,

Neither going to hell nor ascending to heaven,

The soul only wanders in the middle world.

 

The lower realm of the universe is the world of dragons,

Dragons live underwater in seas, lakes and rivers,

And all the places on earth, mountains and forests,

The belief in dragons is due to frogs.

 

The frog is an offering given by the wizard to the dragon;

Tibetans also worship fish, snakes and scorpions.

The gods of the three realms leave no doubt to the Tibetan people;

Penetrate into religious folk culture.

揭密西藏苯教（雪域寓言）

 

揭密西藏苯教

 

距今两亿年前，西藏区域原为一片汪洋大海，两千多万年前始在古喜马拉雅山造山运动中大幅崛起，形成今日的高原地貌。西藏为青藏高原的主要部份；青藏高原，面积约250万平方公里，平均高度在海拔4000公尺以上，是全球最高最大的高原，素有“世界屋脊”之称。

智者阿古登巴和马帮领队拉措在此次西藏之行中，他们沿着藏南来到贡嘎雪山下。两人一路上闲聊的话题转向了对西藏的认知。

阿古登巴对拉措说：

要了解西藏，就得先读懂西藏的宗教信仰，要读懂西藏的宗教信仰，那就得先从了解苯教开始。

苯教是西藏的本土宗教，是由西藏的原始萨满信仰演变而来的，也是西藏历史上最早的宗教。

苯教来源于西藏史前的原始崇拜，在佛教文化流入西藏之前，无论是生产还是民俗信仰，苯教一直贯穿于西藏社会的方方面面。

苯教崇拜的对象包括天地日月、雷电冰雹、山石草兽等各种自然物以及自然界的神灵和鬼魂。据说苯教最高级的神是叶仙。苯教起初是崇拜天、地、日、月、星辰、雷电、山川等自然现象的万物有灵论，经历了长时间的发展，形成了拥有众多富于哲理的经文，和系统化的教规礼仪的人为宗教。

苯教教徒头裹黑巾，因此被藏传佛教信众称为“黑教”。苯教徒认为“黑教”是具有敌意的称谓，因为在藏语中“黑教”一词相对佛教被称为“正法”，则有“邪教”的意思。　　

苯教信众将其历史分为早期的原始苯教和后来的雍仲苯教。原始苯教事实上是一种万物有灵的萨满信仰，雍仲苯教是由象雄王子辛饶米沃在改革原始苯教之后创立的，形成了自己独特的理论体系。

阿古登巴对拉措又说：

我们已知道纳粹党的标识就是“卐”字，这与纳粹党考察西藏有关。西藏苯教的标志为“雍仲恰辛”，即两个左旋的“卍”字相连而成的符号；其符号与“卐”字方向相反。

苯教的核心思想是“苯”，根据苯教信众的解释，“苯”字原意是“念诵”或“读咏”，意译自象雄语“吉”。

“苯”有八大类别，苯教中的“苯”与汉传佛教中的“法”意义大致相同，意思是“真理”、“现实”和“真正的教义”，包含万事万物，万物皆有“苯”。

现今苯教的教义与藏传佛教的教义非常相似，与佛教一样，苯教将世界视为一个受苦之地并寻求精神解脱，他们的教义包含业力、轮回以及六界。苯教僧人与藏传佛教喇嘛扮演相似的角色，苯教的神和仪式通常与佛教相似，尽管名称和塑像有所不同。

拉措问：苯教与藏传佛教的区别在哪里？

阿古登巴说：

苯教与藏传佛教主要区别是：苯教的宗教权威来源不是印度佛教传统，而是源自象雄的原始苯教。

西藏象雄即今阿里地区，最初有很多流派，后来由辛饶米沃创立的雍仲苯教逐渐占据优势，得到了广泛的传播。　

原始苯教时期，又被藏传佛教学者称为多苯时期，一般从苯教祖师辛饶米沃开始到第八位吐蕃王止贡赞普，部分研究认为原始苯教受到琐罗亚斯德教的影响，例如原始苯教有拜火和拜光的传统，许多宗教仪轨也与琐罗亚斯德教颇为相似，如苯教丧葬习俗--天葬与琐罗亚斯德教相似。　

原始苯教把自然界万物人格化，用万物有灵的观念来解释一切事物与现象的存在和变化。此时的苯教信仰的对象非常多而杂，有“魔苯”、“赞苯”、“沐浴苯”、“招财苯”、“占卦苯”、“龙苯”、“神鬼苯”、“历算苯”等数十种苯教。

苯教在祭祀仪式上以宰杀牛羊等动物祭祀神灵，焚烧谷物给神灵煨桑，叩首向神灵表示尊敬，以跪坐对神灵表示虔诚；后来传入藏区的佛教从形式上吸收了原始苯教的宗教形式，成为了藏传佛教重要的特点之一。

此时期的苯教尚未形成自己系统的理论体系，分散、各自独立而且互不联系，且带有一些原始的巫术性质，以鬼神崇拜为主。

苯教巫师在吐蕃的王庭中拥有很高的地位，扮演着极为重要角色。吐蕃王庭中设有“古辛”，地位相当于国师一职，由苯教巫师担任。每位赞普登基都必须经过“古辛”的认证，并为“古辛”建立一座名叫“赛康”的寺庙作为供养。赞普每作出一项决定，都要由“古辛”通过占卜算卦来决定是否可以执行。

雍仲苯教由辛饶米沃创立，该时期是苯教的成熟和定型的阶段，可再分为前期和后期，后期与藏传佛教互相影响，并成为今日的苯教。藏传佛教学者将其分别称为恰苯时期和居苯时期。

雍仲苯教前期被藏传佛教称为“恰苯”，此时期是苯教的成熟阶段，大致从止贡赞普到松赞干布在位。止贡赞普期间，王庭中的苯教团体势力已经大到足以威胁赞普的王权。止贡赞普为了维护自身利益，从克什米尔、象雄和勃律请来了三位有专长的苯教巫师，试图以此来打压苯教团体。最后，止贡赞普在一次比武中被其大臣罗昂达孜杀害。止贡赞普的尸体被丢进雅鲁藏布江，他的两个儿子遭到流放。后来止贡赞普的儿子杀死仇人，夺回王位。并从象雄聘请一位苯教巫师，建立了第一座赞普陵墓，并在从象雄苯教师的宗教仪式中继承了王位。

多苯时期的文化在当时已成为陋习，其中落后的部分趋于消亡。恰苯废除合并了多样繁杂的崇拜对象，创建了以信奉“三界”的雍仲苯教，将世界分为天、地和地下，崇拜天神“赞”、地神“年”和龙神“鲁”。此阶段，赞普也不再被认为是天神之子，苯教祖师辛饶米沃则被奉为教主，赞普、群臣和百姓开始向天神和教主进行祭祀，并开始制度化。

拉措问：苯教的信仰到底是什么？

阿古登巴说：

原始苯教相信万物有灵，崇敬日月山川，如今很多藏族人的习俗和生活方式诸如转神山、拜神湖、插风马旗、打卦、算命，转经等，都是来源于早期的苯教。但苯教有着所有原始宗教共有的通病，那便是血腥与残暴。

在原始宗教中，信徒们都喜欢将自己的好恶冠于神灵之上，人们喜欢有人侍奉，便有了以“人牲”为主体的活祭，人是万物生灵之首，那人的身体便也是神圣的。在这种宗教观之下，令人头皮发麻的人皮唐卡、人皮鼓、腿骨长号也是应运而出。

松赞干布从唐朝、尼泊尔引入佛教，可以认为是雍仲苯教前期和后期的分界线。此时期的雍仲苯教被藏传佛教称为“居苯”。此阶段的苯教自佛教中引入大量教义，充实自身的理论，成为了一套成型的宗教体系。

拉措问：有人赞美松赞干布，但也有人说他非常残酷。

阿古登巴说：

是的，你说得没错。

佛教自松赞干布在位期间传入西藏。松赞干布本人并不信仰佛教，他制定的严酷法律中就包含了断肢、割舌、挖眼、剥皮等完全违背佛教教义的酷刑，充分证实了这一点。不过，那时西藏被“三大领主”掌控，全境都充斥着割舌、割鼻、戴石帽、剁手足、剜眼、抽筋、剥皮、投水，甚至投入蝎子洞等几十种酷刑。

由于受苯教的影响，以及有心人士对于佛法教义的故意扭曲，在早期的藏传佛教中，充斥着双身法（双修）、人皮祭器，以及各类杀人祭鬼、炼尸成金的密教法术。在当时，集淫欲残暴于一体的藏传佛教，其本质是以佛教为幌子的，印度教性力派以及本土苯教为实质的一种原始宗教。

阿古登巴继续说道：

苯教因是西藏的本土宗教，在早期居于绝对优势地位，拥有参政、议政之权，其势力甚大、信徒甚众。在吐蕃军队出征的时候，也往往会有苯教巫师随军，通过巫术来提高吐蕃军队的士气。

松赞干布为了巩固自己的权力，试图通过扶持佛教的势力，来制约强大到足以威胁王权的苯教势力。不过，因受到地理环境的限制和苯教文化的抵制，佛教始终无法得到广泛传播。

至赤松德赞在位期间，为了维护赞普的权威，开始大力扶持佛教，并从印度那烂陀寺请来不少佛教高僧弘扬佛法。后来，赤松德赞通过佛苯双方辩论的方式，将佛教定为国教并打压苯教。赤松德赞这一政策遭到众多大臣的反抗，但都以失败告终。

赤松德赞将佛教确立为国教后，数代赞普都延续了这一政策，赤德松赞和赤祖德赞在位期间，更是在政务九大臣之上设置“僧相”一职，将佛教僧侣地位置于世俗贵族之上。僧相强制推广藏传佛教，对苯教的打击则是变本加厉。

苯教因其没有成型的教义而在与佛教的斗争中落败。阿古登巴又继续说道：

但苯教徒不甘失败，参考佛教的方式，整理并翻译苯教的经典，逐渐建立起自己完整的理论体系。但被赤松德赞认为是亵渎国教，禁止苯教的传播，大肆屠杀和流放苯教徒。不少苯教信众逃避到阿里、安多、康区等偏远地区。从此苯教活动开始转入地下和边远地区。苯教后来传入甘南地区和云南地区。

为了苯教生存，苯教全面佛教化，苯教供奉起了佛教的佛、菩萨、金刚、明王，放弃以前黑色的教服，改成红色黄色的袈裟，不再长发披肩，跟佛教比丘一样剃发，成为藏密佛教的一支，但保留了一些教义和仪式规则，例如朝塔时以逆时针方向进行，一般佛教徒以顺时针方向进行。

不过，藏传佛教也受到苯教的深刻影响，例如藏传佛教的本尊、护法神、仪轨、法器、供品、装束乃至象征物大多延续自苯教。　

至朗达玛灭佛时，苯教再度复兴。吐蕃帝国崩溃之后，苯教再度崛起。大约与藏传佛教的后弘期同时，苯教借助学术自由的时机充分建立自身的宗教理论。不少苯教经典都是这个时期编写完成的。

阿古登巴说道：

苯教文化在西藏土地改革运动和文化大革命中受到严重破坏，许多寺庙被拆毁，扎西梅日寺、热拉雍仲林寺、色结寺、色果查姆寺等重要寺院都遭到严重破坏甚至完全毁坏，不少僧侣和信众逃往印度、锡金、不丹、尼泊尔等地重建苯教寺庙。改革开放后，西藏各地的苯教寺庙已相继被修复。苯教的中心寺院是扎西梅日寺，位于西藏自治区日喀则地区南木林县境内。

西藏苯教文化中的三界神灵观念，无论它诞生自西藏本土苯教文化，还是来源于周边中亚文明，它至今深深影响着藏民族的精神世界和信仰习性。

拉措不再说什么了。

阿古登巴唱起了一首即兴歌《三界神灵》：

 

创立雍仲苯教前的远古，

西藏还是原始巫教时期，

信奉的神灵还没有系统，

只是万物有灵的泛神论。

 

苯教创立后出现了变化，

人们开始信奉三界神灵，

天空为神界中间为赞界，

下面一层则被称为龙界。

苯教始祖和九位创世神，

居住于天界须弥山之顶，

巫师作法身缠五色丝带，

意在神灵驾彩虹飞上天。

 

中界则是一个游魂世界，

人死后会变成一种赞魔，

不下地狱也不升入天界，

灵魂只在中界游荡徘徊。

 

宇宙下界就是龙的世界，

龙居于海湖江河的水下，

还有地上山林所有地方，

龙的信仰却缘由于青蛙。

 

蛙是巫师献给龙的供物，

藏民由此也崇拜鱼蛇蝎，

三界神灵让藏民族不疑，

渗透在宗教民俗文化中。