Since the Hongwu period, the Ming Dynasty has set up two commanders in Tibet, one is called Wusi Zangdu Command Envoy, and the other is called Duogandu Command Envoy.

The jurisdiction of the Duogandu Command Envoy is located in the eastern part of the Uszambi Command Mission, covering the Ganzi, Aba and other Tibetan areas of Sichuan in the later generations, mainly the eastern edge of the Qinghai-Tibet Plateau, with the Doganwei as the Qamdo region of the later generations as the center.

The territory under the command of the Uszangdu Command Department is basically equivalent to most of Tibet in later generations, but at this time, the Uszangdu Division also covered Bhutan, Sikkim and other places in later generations.

This place, vast and sparsely populated, although it has been included in the territory of the Ming Dynasty since the Hongwu period, but it adopts the hereditary native official monk system.

The local clans and the more powerful temple lamas were named hereditary local officials and monk officials, that is, hereditary commanders or guards.

The Ming court, like the southwest region that pursued the Tusi system, basically did not have liuguan.

Therefore, although nominally they are all territories under the rule of the Ming court, in fact, except for the succession of a few important monks, the court basically never asks about the specific affairs of Tibet.

Now, at the request of the great lama Samuteng Osir Living Buddha who was born in Ganden Monastery, a piece of land has been given to the Ordos Mongols who believe in the Yellow Religion in the Wusi-Tibetan region, and there is naturally no pressure and no problems for the current Chongzhen Emperor.

The area was originally sparsely populated, and the population and devotees meant a great fortune for any temple.

But the key question is how this old lama of such an advanced age can take as many as 40,000 or 50,000 men, women, and children over the mountains and mountains to travel thousands of miles away to Ganden Monastery, the holy place of the Gelugpa sect of Tibetan Buddhism.

In fact, the closest sacred place of the Yellow Sect to the Hetao area is the Ta'er Monastery in Qinghai, and now this place is occupied by the Chahar tribe under the command of Lin Dan Khan.

The most important thing is that in the history of the Chongzhen period, the dispute between the Yellow Sect and other sects in the Wusi Tibetan region was very serious, the Gelug sect that once occupied the dominant position continued to decline, the Kagyu sect and the Nyingma sect rose strongly, and the Yellow Sect lost serious followers, and a large number of Yellow Lamas, monks and even living Buddhas lost their followers, and had no way to make a living, so they could only flow to the Mongolian region.

The Living Buddha of Samteng Osir from Ganden Monastery in Tibet naturally knows the situation.

If such a large force of Yellow Christianity can be brought back to the area ruled by Gaden Monastery, then the power of Gaden Monastery will immediately grow stronger and restore the glory of the past Tsongkhapa era.

And now the Chongzhen Emperor from later generations also vaguely knows that it was almost a few years later, because Lin Dan Khan entered Qinghai and got together with the Tibetan Baili Tusi, Dege Tusi, and Zangba Khan, who believed in the Red Religion, which brought great pressure to the Dalai Lama from the Gelug sect and other living Buddha lamas of the Gelug sect.

As a result, the Living Buddhas of the Gelug sect in the Usi-Tibet region began to send people to contact the Oirat Mongols, the most powerful leader of the Heshute tribe in Moxi Mongolia, Tulu Baihu, and asked him to lead the Moxi Mongol army into the Kham-Tibet region.

In the tenth year of Chongzhen, Tulu Baihu, the leader of the Oirat Mongol and Shuote tribes, led an army from Moxi into Qinghai under the leadership of a bunch of Gelugpa living Buddhas, and after several years of warfare, wiped out all the non-Yellow Sect Kang-Tibetan Tusi and Mongol tribal regimes along the way.

In the end, in the fifteenth year of Chongzhen's entry into Tibet, he overthrew the Zangpa Khan of the Karma Kagyu sect and established the so-called Tibetan and Shuote Khanate, which established the dominance of the Gelug sect in Tibet, Qinghai, Kham and other places.

Now Lin Dan Khan has led the remnants of the Chahar Department of tens of thousands of horses into the Qinghai region, and the old but not old and confused Samuteng Osir Living Buddha is very keenly aware of this danger.

At the same time, he saw an opportunity in it.

If you can bring these tens of thousands of Ordos Mongols who cannot be settled by the Ming Dynasty into Tibet, then wouldn't this problem be solved?

Perhaps he will become the most powerful lama in Ganden Monastery, the ancestral monastery of the Gelug sect.

Of course, the ambition of the Living Buddha of Samteng Osr is not in the Us-Tibet region.

Because he also made his own request to Emperor Chongzhen.

That is, after the deed was completed, he asked the Ming Dynasty to give him and his disciples the Great Summons in the Naturalization City, that is, Yike Zhao, to live in him and his disciples for generations, and at the same time canonized him as the most victorious Yuan Jue Miao Wisdom Shanpu Ying Youguo Yanjiao Xitian Great Shan Zai Buddha, and ordered him to be the Living Buddha of Yike Zhao and lead the Mongolian Interpretation.

At the same time, the Gelugpa lamas in the naturalized cities of Yikzhao and Usutu were allowed to absorb believers throughout the Mongolian steppe region, build temples, and accept worship.

In this regard, Emperor Chongzhen thought about it for a while, and happily agreed to the request of the living Buddha of Samuteng Osir.

Li Banghua's consideration of the Ming Dynasty's rule over Mongolia and even the northwest was correct.

The role of Lamaism is very huge, whether it is the Yellow Sect or the Red Sect, or other sects, if the Ming Dynasty does not accept it, then they will look for other forces to support themselves.

Therefore, instead of letting them take refuge in others, it is better to let them attach themselves to themselves, which is just to give them the name of a living Buddha and some monetary rewards.

However, Emperor Chongzhen also put forward his own conditions:

First, when the Ordos Mongols left the Hetao, they could take nothing with them except sheep and tents.

Neither horses nor herds nor bows, arrows, knives and guns were to be taken away.

Second, the Ordos Mongols were not allowed to plunder and harass the places on their way to the west through northern Shaanxi, Guanzhong, and Hanzhong, and on the way into the Kang-Tibet region.

Otherwise, the officers and soldiers accompanying the escort can be killed.

Thirdly, after the return of the Living Buddha Samuteng Osir and his lama disciples, they are not allowed to have monks and soldiers in the Monan area, and they are not allowed to intervene in secular affairs.

Regarding the request put forward by Emperor Chongzhen, the living Buddha of Samuteng Osir naturally had no room for bargaining.

As for how the Living Buddha and his disciples persuaded the Ordos Mongols to follow them on a pilgrimage to Tibet, that was a matter for the Living Buddha and his lama disciples.

After Emperor Chongzhen received support from him, received his will, and reached an agreement with the officials in the Imperial Court, the Living Buddha of Samuteng Osir left the capital with a dozen lama disciples who accompanied him, and the officials of the Ministry of Rites who were ordered to accompany him to preside over the matter, as well as Liu Zhaoji, who served as the envoy of Jiuyuan Town, and others, and quickly went to the land of Hetao.

Emperor Chongzhen, of course, adopted the same old method, and the Donglin Party members in the court or the Qingliu figures who were very close to the Donglin Party naturally became the Qincha who went to Tibet to assist in this matter.

This time, the minister who was sent by Emperor Chongzhen to follow the living Buddha of Samuteng Osir to Tibet was Jiang Dejing, the attendant of the Ministry of Rites.

Jiang Dejing had a good reputation in the original history, and he also joined the cabinet and served as the first assistant.

It's just that he has many similar problems of Qingliu literati, when he is not in power, all kinds of cynicism, acupuncture, and criticism of the government, and when Emperor Chongzhen really promoted him to the cabinet, after serving as an auxiliary minister or even the first assistant, in the face of the situation that the building is about to collapse, but there is nothing to do, there is no effective way.

This time, Emperor Chongzhen took the opportunity to let him go to Tibet, also to see how his ability to do things was.

Okay, I'll reuse it when I come back, after all, Xu Guangqi's Ministry of Rites has been a book for a long time.

If it doesn't work, it can be regarded as another useless literati who talks about misleading the country.

At the same time, Emperor Chongzhen also took this opportunity to appoint Xue Guoguan, the head of the criminal department, and Fang Yuegong, the head of the household department, to patrol the tea imperial history left and right, and let the two follow them to Tibet.

On the one hand, it will assist in the resettlement of herdsmen in the Ordos tribes, and on the other hand, it will deal with the affairs of the Han-Tibet border land and the mutual market.

These two people are also the backbone of the Qing school that emerged after the backbone elements of the Lin Party in the Middle East of Korea were transferred from Beijing one by one by Emperor Chongzhen.

In the original history, they had also won the trust of Emperor Chongzhen and entered Emperor Chongzhen's cabinet, and now when they encounter such an opportunity, they will naturally be sent out to test.

Of course, these ministers sent by Emperor Chongzhen were of little practical use in escorting and relocating as many as 40,000 or 50,000 herdsmen from the Ordos tribes.

Emperor Chongzhen handed over this figure to Liu Zhaoji, the new envoy of Jiuyuan Town, and Wang Shide, the former commander of the Jinyi Guard.

On the one hand, Emperor Chongzhen ordered the temporary transfer of 2,000 well-equipped cavalry musketeers from the Shenji battalion of the Jingshi Division and handed them over to Liu Zhaoji's moderate command.

On the other hand, the emperor also appointed Wang Shide, the former commander of the Jinyi Guard, as the commander of the Jinyi Guard, and led 500 Jinyi guards to protect the safety of the Qincha in Tibet, and at the same time to assist in the relocation of the Ordos tribes.