Media, News, Publishing: News update 26/06/2020 (23645711)

In 781, the tsenpo issued a decree declaring Buddhism the state religion of the country. Trison De-tsen was succeeded by his son Mune - tsenpo, who was not only a sincere admirer of the Buddha's teachings, but also conceived fundamental changes in the country. To begin with, he ordered a reform that would equalize the poor and the rich. When, after some time, he inquired about the results, the official reported: it is not clear why, but the poor became even poorer, and the rich even richer. Mune-tsenpo went for clarification to his mentor, a Buddhist monk, who explained that it is impossible to change this world, since everything is determined by the actions of people committed by them in previous lives. Tsenpo did not believe and tried once again to carry out his plan. His relatives had to intervene and give poison to the disobedient tsenpo.

The successors of Mune-tsenpo did not engage in social experiments, but obeyed the advice of wise mentors - Buddhist monks: they built monasteries, donating land and people to them, not noticing that the number of those dissatisfied with this state of affairs was increasing. In Ralpachan's tsenpo palace, a conspiracy was brewing, led by his brother Darma, nicknamed Lang, the bull, for his strength and indomitability of character.

The conspirators found a way to deal with Ralpachan and proclaimed Lang Dharma the head of the country. Lang Darma, as he had promised his like-minded people, immediately banned the preaching of Buddhism in Tibet and canceled all the privileges previously received by monasteries and communities. Temples were sealed or, as happened in the past, turned into slaughterhouses, and the monks themselves were to become laymen - hunters or butchers. Terrible punishments awaited those who did not want to obey: execution or castration.

Many cruel deeds were committed by Lang Darma until retribution came. In 842, the hermit monk Lhalung Palje Dorje came for an audience at the royal palace. Approaching the tsenpo, he threw a dagger at him and struck him to death. The frightened guards froze, and the monk jumped on his horse and galloped away. Coming to their senses, they rushed in pursuit, but lost the trail. Palje Dorje, foreseeing that he would have to evade persecution, resorted to cunning. He put on a black cloak with a white lining, and smeared his white horse with soot. When the chase was already overtaking him, he drove into the river, and the water washed away the soot from the horse's skin. She turned white again, and he quickly turned the cloak inside out and threw it over his shoulders. The pursuers did not recognize him in clothes of a different color and on a horse of a different color.

The sons of Lang Darma, after the death of their father, could not agree on the division of possessions. They fought each other for a long time, until one settled in Yarlung, and the second in Lhasa. They also passed on to their children hatred and enmity towards each other, which ruined the country: its lands became the prey of stronger neighbors. Already in the X century. Tibet became a little-known country, occupying an insignificant territory compared to its former possessions.

Troubles and internecine strife led to the strengthening of contacts between secular authorities and monasticism. The secular authorities protected the monks, and in return received spiritual support. Rich and noble people sought to inherit not only the acquired wealth, but also the influence acquired thanks to them on monasteries, religious and philosophical schools and sects. The strengthening of the union of secular and spiritual power in Tibet was facilitated by the idea cultivated by monks-scientists about the successive reincarnation of the same person many times. Only a righteous life could reduce the number of reincarnations; life under the spiritual guidance of a Buddhist monk. Offering such a solution to the problem, the spiritual authorities began to gradually subjugate the secular.

While the Tibetans were quarreling and figuring out who would be who at the next birth, the 30,000-strong army of Godan, the grandson of Genghis Khan, invaded the territory of Tibet in 1240, approached the central regions of the country, burning villages and monasteries on their way and killing the laity , and monks. Suddenly ill, Godan turned to the abbot of the monastery with a request to heal him. Sakya-pan-dita - A teacher from the Sakya philosophical school - cured the Mongol commander, for which the conquerors awarded him the honorary title of the spiritual mentor of all Tibet, and Sakya gained great influence.

Many religious schools in Tibet tried to challenge the power of the Sakya, but they did not succeed. In 1352, the ruler of one of the regions of Tibet, Chang-chub Dzhaltsan, rebelled against the power of the Sakya, overthrew its head, occupied almost all of Tibet and established his own power, which became hereditary in his family. By the end of the XIV century. Sakya lost priority in spiritual matters as well.

In 1392, Tsongkhava, the head of the Gelukpa school, began his preaching activity. His followers established the succession of the power of their two highest clerics - the Dalai Lama, who exercised the supreme administrative leadership, and the Panchen Lama, who dealt with divine affairs. Not having sufficient forces to suppress the confrontation of both the secular rulers of the country and representatives of other schools, the Gelukpa hierarchs turned to the Dzungar princes for help. One of them, Turubaihu, who bore the title of Gushi Khan, brought troops to Tibet, which became the backbone of the Gelukpa and its head, the Fifth Dalai Lama, who settled in Lhasa. His authority was recognized not only in Tibet, but also in Nepal, Sikkim and Bhutan. The Manchus declared their desire to patronize the Gelukpa hierarchs and invited the Fifth Dalai Lama to come to Beijing on a visit, which took place in 1652.

In the last years of the Fifth Dalai Lama's life, Sanjay Jamtso began to play an important role in the court. He hid the death of his patron from everyone and ruled the country alone for almost 15 years. When the deception was revealed, Sanjay Jamtso tried to put the Dalai Lama Tsanyan Jamtso at the head of the Buddhist church and the country itself. His choice was unsuccessful. The young Dalai Lama thought about entertainment most of all, loved beautiful girls, wrote poetry. He was not at all interested in spiritual or political matters. Soon he was deposed, and his patron, Sanjay Jamtso, was killed. An internecine struggle began in the country, which the Manchus decided to take advantage of. Their armies invaded Tibet, dealt with the disaffected and subjugated the country.

The power of the Dalai Lama was limited to spiritual matters, and secular power was transferred to the council of ministers, appointed by decision of the Chinese government. Qin garrisons were stationed in the cities.

No matter how tragic the political history of the country was, ordinary people continued to sow bread, raise children, build houses and temples.

Tibetan monasteries were original centers of medieval culture. There they translated and composed literary works not only of a religious, but also of a secular nature. At the monasteries there were educational institutions where young people received education, there were printing houses and various workshops, artists, sculptors, weavers, jewelers, carvers, chasers worked. Their work was not easy, but the Tibetans said: "If we do not do hard work, we will not eat light food." The bread of the worker is always poor and bitter. But what he created - cities and monasteries raised to a dizzying height, temples, decorated with beautiful paintings and sculptural images - is amazing to this day. No wonder the ancient folk wisdom says: "What is done with skill brings joy to others."

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пятница, 26 июня 2020 г.

News update 26/06/2020 (23645711)

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пятница, 26 июня 2020 г.

News update 26/06/2020 (23645711)

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пятница, 26 июня 2020 г.