(East-West Question) Banma Gengzhu: How can the "Great Scholar" of the Snowy Plateau boost the community of the Chinese nation?
China News Agency, Beijing, June 9th: How can the "great scholars" of the snowy plateau boost the community of the Chinese nation?
Author Banma Gengzhu (Yan Yongshan) Deputy Director of the History Institute of China Tibetology Research Center
Panzhida, in Sanskrit, means "great scholar with great knowledge".
In the traditional Tibetan and Mongolian cultures influenced by Buddhist culture in history, Panzhida is a sacred title, because traditional academics classify all knowledge into the five major and minor ones. , can be called "Panzhida".
As a title purely based on knowledge, Panzhida and other similar titles appearing in related literature, such as "Bodhisattva", "Achief", "Sage", "Sage", "Guru", "Translator", etc. There are essential differences.
In the history of the snow-covered plateau, there have been many Panzhidas in different periods. They studied hard and studied hard, learned the five wisdoms, were invincible in eloquence, and wrote books. They worked hard for the inheritance and development of the excellent traditional culture of the Tibetan people.
In their blood, the Chinese literati's family and country feelings of "the worry of the world before the world, and the joy of the world" continues in their blood. It has made an extraordinary contribution to promoting the integration of Tibet into the Chinese nation and the common prosperity of Chinese culture.
Sakya Pandita: Went to Liangzhou for talks, Tibet was brought under central jurisdiction
In 1246, on the ancient Tang-Fan Road, a group of people who were busy with dust and dust advanced towards Liangzhou.
Walking in the forefront is an old man who is over sixty years old, the leader of the Sakya sect of Tibetan Buddhism, Saban Kunga Gyaltsen, who is respected as Sakya Pandita because of his wealth of learning.
Previously, a Mongolian general led his troops into Tibet and brought Saban a letter from the Mongolian prince Kuoduan, inviting him to Liangzhou to discuss matters concerning Tibet's annexation.
Sakya Panzhida had an accurate prediction of the historical trend of the Great Unification, and knew that it was imperative to go to Liangzhou.
In 1244, Saban set off from Sakya Monastery with his two young nephews, Phasipa and Chana Dorje, and arrived in Liangzhou in 1246.
In January 1247, Kuoduan and Saban held a historic meeting in Liangzhou, known as the "Liangzhou Talks".
After the talks, Sakya Pandita wrote the famous "Book to the Tibetans", which eventually brought Tibet into the administrative jurisdiction of the central government.
Photo courtesy of Banma Gengzhu (Yan Yongshan), Deputy Director of the History Institute of China Tibetology Research Center
The Book to the Fans embodies Sakya Pandita's foresight as a statesman, his sense of responsibility as a local leader, and his art of convincing as a strategist.
Following the historical trend of long-term integration is the only correct choice for the political and religious leaders of Wei, Tibet and Ali at that time.
In the complicated historical environment at that time, Saban chose firmness and clear thinking.
Based on the situation, he has insight into right and wrong, and weighs the pros and cons. On the one hand, he portrays Kuoduan as a "Khan King Bodhisattva" who "respects Buddhism", pointing out that he will protect Tibetan Buddhism; If not, delusions may be defeated by battle, and all tricks such as deceit and deceit will lead to disaster.” He warned everyone to get rid of unrealistic illusions.
It can be said to know the reason and move with the emotion.
In 1251, the historical giant Sakya Pandita finally died in Liangzhou at the age of 70.
After his death, the new leader of the Sakya sect, Phagpa, inherited his uncle's spiritual and historical heritage, turning a new page in the history of Tibet.
Hand-painted large-scale historical scroll thangka "Liangzhou Huimeng".
Photo by China News Agency reporter Yang Yanmin
Doren Panzhida: Taking real power in troubled times and cooperating with the central government on local management
Kampo Ouzhu Redan was born in a family of Kaxi (also known as "Duoren" or "Duoren"), and belonged to a famous family in Tibet.
In 1730, the Qing court postulated his father, Kaxi Nai, as a first-class Taiji, and his brother, Kaxiba Nanjie Cidan, succeeded him, and later added the title of Fuguo Gong, hereditary indifference.
Kampo Ouzhu Redan has been widely worshipped by famous teachers since childhood and received systematic traditional education.
In 1740, Kaxipa Nanjie Cidan died of illness, and the court ordered Kampo Ouzhuredan to become the emperor and succeed the Kalon.
Since then, this duke-holding Panzhida, also known as "Gong Panzhida", is a rare scholar in Tibetan history who has mastered local political power.
When Emperor Qianlong's edict was issued, the political arena in Tibet was at an eventful time.
After the county king Polo Nai died of illness, his son Zhuermot Namzal attacked the county king, but he was tyrannical and intended to rebel.
In 1750, Fu Qing, the ministers stationed in Tibet, and Rabdun executed Zhuermot Namzal, and the police asked Doren Panzhida to temporarily preside over the Tibetan affairs. More than 140 people, including Fu Qing and Labdun, were killed in the Yamen, the minister in Tibet.
Doren Pandita, who was single and powerful, failed to rescue the two ministers stationed in Tibet in time. Emperor Qianlong made a judgment on this in his edict.
Later, according to the emperor's will, Doren Pandita actively participated in the investigation and arrest of the Juermot Namzal Remnant Party, and strictly guarded the pass. Because of his achievements in stabilizing the Tibetan affairs, he was appointed as the fourth Kalon when the Kashag was established in 1751. head.
The Golden Dome of Jokhang Temple, taken in October 2014.
The Jokhang Temple is the center of major Buddhist activities in Tibet, and the institutions of the "Kashag" government are located in the temple.
Many major political and religious activities, such as the "Golden Urn for Lottery", are held here.
Photo by China News Agency reporter Li Lin
During his tenure in office, Doren Panzhida worked with the seventh and eighth Dalai Lamas and more than 30 ministers in Tibet. During this period, he "did not disagree". In addition to presiding over the daily affairs of the Kashag, he also carefully coordinated all parties to successfully complete the Dalai Lama. Major events such as the Lai Lama's search, enthronement, and the selection and handover of the regent, cooperate with the work of the minister in Tibet, and implement the central government's management of Tibet.
It is worth mentioning that Duoren Panzhida, the Fuguo of the chief Kalon, was also in the army of Jia. From 1779 to 1780, he led his troops to Sanyan and assisted the Chengdu general in catching the criminals. Law before the military.
Maha Pandita: Going out of the monastery to connect Tibet with the country
Maorgai Sangmudan first came to Beijing in 1950.
At that time, shortly after the liberation of Labrang and other places, as an eminent monk of Labrang Monastery who had already "made a name for himself", he was assigned by Master Tangcang, the sixth generation of Gong, to study in Beijing.
In 1914, Maoergai Sangmudan was born in what is now Maoergai District, Songpan County, Aba Prefecture, Sichuan Province. At the age of 11, he entered the Maoergai Temple as a monk.
In 1933, Maoergai Sangmudan, who was 20 years old, came to Labrang Monastery in Gannan, Gansu, to continue his studies.
After ten years of ascetic training, at the age of 30, he obtained the Geshe degree with honors, and four years later he obtained the highest degree of the Labrang Monastery, Dorampa.
If there is no subsequent social change and choice of times, Master Maurgai Sangmudan may, like many predecessors, meditate in writing books, cultivating Dharma, teaching scriptures and teaching disciples in the temple.
But with the great social changes in the 1950s, the vast Qinghai-Tibet Plateau was awakened in an instant.
In the process of peaceful liberation, democratic reform and long-term socialist construction, more talents are needed to be devoted to local ethnic work and construction work, and human resources are facing severe tests.
Maoergai Sangmudan, a group of highly educated and young Tibetan talents, left the monastery and moved to new jobs.
The audience visited the "Great Achievement - Special Exhibition Celebrating the 70th Anniversary of the Peaceful Liberation of Tibet".
With more than 500 pictures, nearly 100 historical documents, real objects and multimedia presentations, the exhibition truly records the changes and splendor of Tibet over the past 70 years.
Photo by China News Agency reporter Jia Tianyong
Since 1950, Maorgai Sangmudan has been engaged in Chinese-Tibetan translation and proofreading in the Third Division of the National Ethnic Affairs Commission.
After the peaceful liberation of Tibet in 1951, Master Maorgai Sangmudan participated in the revision of the "Seventeen-Article Agreement"; since 1955, he has also served as the editor of the Tibetan edition of the Minjiang Daily in Aba Prefecture.
In 1959, Maoergai Sangmudan went to Beijing again to participate in the translation and proofreading of the Tibetan version of the Chinese-Tibetan Dictionary and Selected Works of Mao Zedong. In 1978, he began to participate in the compilation of the Tibetan-Chinese Dictionary.
In addition, Maorgai Sangmudan is also committed to the development of national education.
Before the founding of New China, he worked as a Tibetan language teacher at Labrang Youth Lama Vocational School.
Since the 1980s, he has held several training courses for Tibetan language teachers in Aba County, Ruoergai County, Hongyuan County and other places, as well as in Sichuan, Gansu, Qinghai, Tibet and other provinces and regions and ethnic colleges and universities for many times. Lecture.
Many Tibetan scholars active in the field of ethnic education have been influenced by him.
He created a series of works praising the great motherland and national unity, which were selected into the Tibetan language textbooks for primary and secondary schools in the five provinces.
Maurgai Sangmudan, as a traditional scholar in the new era, has made remarkable achievements in Tibetan language, history, religion, literature, Tibetan medicine and astronomical calculations, and is known as "Maha Pandita" .
Due to his outstanding contributions in inheriting and promoting national culture and developing national education, he is known as one of the "three contemporary scholars".
On December 28, 2018, the inauguration ceremony of the Tibetan Medical College, which was renamed Tibet Tibetan Medicine University, was held in Lhasa.
It is reported that the Tibet Tibetan Medical College was established in September 1989, and is the only independent college of Tibetan medicine in the world.
Photo by China News Agency reporter He Penglei
There is nothing for a scholar to serve the country, but the pen in his hand is like a knife.
The Panzhidas in the history of the Snowy Plateau reflected the innate family and country feelings of the Chinese sons and daughters with practical actions.
Despite different eras, different backgrounds, and different identities, they all have unparalleled knowledge and a mission to serve the country and the people.
From Sakya Pandita Gongga Gyaltsen to Doren Pandita Kampo Odrup Reten, to Maha Pandita Maurgai Sangmudan, these great scholars who have learned the five wise are all important During the historical period, he shouldered the glorious mission, became the promoter and participant of the process of integrating Tibet into the Chinese nation, and became the leader and practitioner of inheriting and developing the excellent traditional culture of the Tibetan people and prospering the Chinese culture.
Like these three Panzhidas, there are still many Panzhidas in the history of Tibet. If they did not have the spirit of helping the world and the world, they could only be regarded as great scholars with "broad knowledge and advanced teaching". It was recorded in the history of Tibetan cultural development, but in the face of the great historical mission, they resolutely chose to undertake it, did their best and died.
This spirit is the common wealth of the entire Chinese nation.
(Finish)
About the Author:
Photo courtesy of Banma Gengzhu (Yan Yongshan), Deputy Director of the History Institute of China Tibetology Research Center
Banma Gengzhu, also known as Yan Yongshan, Tibetan, born in 1979, is a native of Zhouqu County, Gannan Tibetan Autonomous Prefecture, Gansu Province.
Born on the banks of the Bailong River, he grew up in the Luqu grassland.
He received bilingual education in Tibetan and Chinese since he was a child. He was admitted to the Department of Tibetology of Minzu University of China in 1998, and obtained a doctorate degree in Tibetology from Minzu University of China in 2008.
In July 2008, he joined the "China Tibetology" magazine of the China Tibetology Research Center and served as the editor of the Chinese version of "China Tibetology".
In 2012, he was transferred to the Institute of History of China Tibetology Research Center to engage in research on Tibetan history and Tibetan culture.
He has successively participated in the completion of a number of national scientific research projects and emergency tasks such as "General History of Tibet", and has undertaken social research and Tibet-related foreign propaganda work for many times. So far, he has published academic papers, translations and summaries in Tibetan and Chinese bilinguals in relevant domestic academic journals. , Nearly 100 articles.
Now he is the deputy director and associate researcher of the History Research Institute of China Tibetology Research Center.