The ancient Zhangxiong tribe once unified the eighteen countries known as 180,000 tribes (equivalent to the tribal alliance of Zhuqiang), and established the Zhangxiong Kingdom in Central Asia. According to the Geography of the World, written by the famous scholar Skalbzangbstanpvirgyalmtshan, the Zhangzhung region is divided into three parts: "Lizhangzhung is supposed to be in Persia (Parzig), Bhadasshan, and Bhala (Badasan and Bala are probably in the area of Kashmir, which is disputed between present-day India and Pakistan) outside the Gangdis Mountains to the west; Naka-Elephant is outside the day's walk west of Mount Gangdis. There is the Khnyunglnnyuguldmkhav (Khnyunglnnyuguldmkhav), the place of practice of Dranpanammlchav (which includes most of Tibet and the Ladakh region of India), which was once the capital of the Zhangzhung kingdom. Wai Zhangxiong is a piece of land centered on the Khyungporistsedrng Mountain, also known as Sumpa Gyimshod. It consists of thirty-nine tribes, twenty-five tribes (rgyasdenyerlnga).

Regarding the history of the development of this religion, before the birth of the Zhangzhung civilization, there were various rituals of primitive worship in Central Asia, the primitive religion, and then the Zhangzhung people respected Dapeng as a totem, and then there appeared "Zhong", that is, the storyteller who passed on the oral history story and the Taoist past. Later, there was a primitive religion such as divination of the "Di Bird", that is, divination of the future, chanting sutras and sacrificing to the gods, and removing obstacles for the present people. Later, after the prince of Zhangzhung Xinrao Miwo became enlightened, he founded the Yongzhong Sect, so that the religion was unified, and the Yongzhong Sect became the state religion of Zhangzhung and gradually reached its heyday. The Yongzhong religion founded by Xinrao Miwo was not only spread in the Zhangzhung region, but also the only religion and belief foundation in the whole of Tibet until the seventh century AD. Since the introduction of Indian Buddhism to Tibet in the seventh century AD, this religion and Indian Buddhism have absorbed many contents of each other while excluding each other, and this religion has absorbed the content of Indian Buddhism and enriched its cultural connotation.

According to the ancient Tibetan tradition, after each Zampu (equivalent to the king) ascended the throne, he would elect a senior monk called "Gu Xin" (equivalent to the national teacher or Dharma King), and build a temple called "Saikang" for him to make offerings. threatened the position and authority of the Tibetan royal family; In addition, during this period of continuous expansion, the Qiang tribes annexed by Tibet were relatively scattered, and their original belief base and even language and writing have formed a pattern, and the local chieftains and aristocratic forces held the control of each tribe, and the Tibetan royal family needed to reshuffle the cards and establish a new order to strengthen the royal centralization and weaken the power of the local chiefs, so as to deepen the control of the various ministries. At the beginning of the seventh century A.D., the Tibetan Tsangpo Songtsen Gampo introduced Indian Buddhism to Tibet and gave the Buddhist monks a good religious policy, after Tri Song Detsen let Buddhism and the religion engage in a public debate to decide the winner, after the debate, Tri Song Detsen declared Buddhism victorious (the religion has the opposite view of the outcome of the debate, and some believe that the victory and defeat are not decided), the disciples and their monasteries were forced to convert to Indian Buddhism, and the Buddha statues of the monasteries were hidden underground. Monks who did not wish to convert were exiled to remote areas such as Ali, Amdo and Kham, where they continued to practice and spread their religion. This brought to light the more than 200-year struggle between the religion and Indian Buddhism, which began to spread to Tibet in the 7th century, and finally ended in the victory of Buddhism.

Buddhism was introduced to Tibet by Songtsen Gampo, and Indian Buddhism at that time was only a foreign religion limited to the spread of the Tibetan royal family, and it could not shake the status of this religion. By the time of Trisong Detsen's reign, Buddhism and the Tibetan language, together as a powerful culture, quickly occupied the dominant position of Tibetan religious culture with the strong support of the Tibetan royal family. After the destruction of the Buddha by Langdarma in the Later Propagation Period, Buddhism gradually began to spread again from the Amdo region, and gradually gained popularity among the people, and in a short period of time, Buddhism spread throughout Tibet. However, the religion has been at a disadvantage since Trisong Detsen, especially in the Weizang region, which is the political and cultural center, and has basically been wiped out.

As for the current state of the religion.

This religion is the native religion of the Tibetan people, and its influence cannot disappear with the decline of the sect. To this day, the religion still profoundly influences some aspects of the spiritual and cultural life of the Tibetan people. In addition, the traditions of this religion, such as sadhana, dharma, tantra, and Dzogchen, all have their own unique transmission systems, which are extremely important for our study of Tibetan culture. The Kangyur records the teachings and rituals of the native Tibetan religion and the historical trajectory of its emergence and development.

After thousands of years of running-in, the integration of some important doctrines between this religion and Tibetan Buddhism has shortened the distance between the two religions, eliminated many differences between the two religions, and contributed to the consensus of the two religious traditions on many important doctrines, so that the relationship between them has been harmonious. Worth mentioning: Shahzar Rinpoche (1858~1934), known by the Dharma name Tashi Gyaltsen (translated as auspicious victory), practice, research and writings on Dzogchen. Xia Dzhapa practiced Dzogchen all his life, and was a rainbow-transformed achiever of the old school (ancient book) Dzogchen of the religion. Kang Chul, Jamyang Khyentse Chokyi Lodro, Chok Ling Lingpa, Mipang Jamyang Gyatso and others initiated a non-sectarian movement called "Limei" and became the representative of the sect, which also gave him a clear understanding of the practice of the various schools of Buddhism, and because he did not need to practice the teachings of each school, he was able to understand it naturally at first sight, and thus gained a great reputation, and it is said that the five major schools of Tibetan Buddhism at that time visited him or discussed and studied with him. Shadzapa's writings are compiled into eighteen volumes, the most important of which are five: The Treasure House of Dharma Wisdom (dbyingsrigmdzod), The Treasure House of Teachings (Lugsrigsmdzod), The Treasure House of Sutras (Sdesnodmdzod), The Treasure House of the Void (Nammkhavmdzod), and The Treasury of Aphorisms.

The Shazhari Buddhist Institute, founded by Master Shazha, is located in the area of Wentuo Township (ancient name Zhakuo District) in the northern part of Derge County, Sichuan Province, and because the area was never on a major transportation route, it was very remote until the end of the 20th century, when the area was opened to simple roads, and it was necessary to ride horses to travel through the various monasteries. The broad mind and excellent character of the Kham people have created the characteristics of Kham culture tolerance, especially in modern times under the influence of the Limei movement (the integration of impartial Buddhist sects), the relationship between various sects has been relatively harmonious for a long time, and the region has long been under the jurisdiction of Derge Tusi, and the concept of Derge Tusi sect in the past dynasties is relatively indifferent, so that the religion here can be preserved and developed. In addition, the territory of Derge Tusi was located in a buffer zone between the two spheres of influence of the Kashag government and the Sichuan warlords, which provided a large space for the operation of the disadvantaged local religion. Until the middle of the twentieth century, the place had nothing special except that it became a remote and purely religious area due to its inaccessibility. But with the success of Shadral Rinpoche's practice and writing in the Shazhari area, this place became a well-known Dzogchen center of the teachings. It was connected to the neighboring Xinlong region and became an important base for the Neo-Tibetan tradition of the 20th century. Shadral Rinpoche was invited by his teacher and friend, the Tibetan master Sam Alingpa, to live here for several years, where he practiced in retreat, taught his disciples and wrote books in his spare time, and many of the most important Dzogchen texts were completed here, such as the Dzogchen Three-Body Self-manifestation Nyingti Dharma Collection.

After the liberation, China's religious administration put the religion under the management of the Buddhist association of Tibetan Buddhism, and did not set up a separate religious association. With the reform and opening up, a large number of handwritten historical documents, classics, and treatises of the religion have been translated by monks and scholars at home and abroad, which will play a tremendous role in promoting the culture of ancient Tibet and people's understanding of Tibet.

On the whole, although this religion originated in the ancient Zhangzhung centered on the Gangdis Mountain, and then spread to Tibet, and developed in the Wei-Tibet region, but, because from the 11th century AD, the status of the two religions of Buddhism has undergone fundamental changes in the Qinghai-Tibet Plateau, in the Ali region, the religion has been completely replaced by Buddhism, there are few monasteries left, and even the original holy places of the religion have been Buddhistized, and there are fewer and fewer believers. Even in the Wei-Tibet region, with the exception of several historically important monasteries such as the Gshen and their Xincang Monastery, the Zhu and Zhu clans and their Rixing Monastery, the Spa clan and their Barap and Pakang Monastery, the Rmevu clan and their Shangri Monastery, and the historically important monasteries such as the Manri Monastery and the Yongdrunggling Monastery, which have an important place in the history of the religion, have largely withdrawn. However, a certain number of monasteries and believers have been preserved in the Nagqu, Amdo, and Kham areas, far from Lhasa, the political and cultural center, and the culture of the religion has been relatively intact, and has even developed in some areas.

As for believers, there are two kinds of believers, one is pure believers, whose beliefs are singular, who traditionally and psychologically recognize themselves as believers of their own religion, have special monasteries and living Buddhas, and some even practice for a long time and have a clear lineage of teachings; With the long-term integration of Buddhism and Buddhism, it has become more and more unified in some doctrines, canons, rituals, etc., so it is very common for believers to believe in both their own religion and Buddhism in some areas. In addition, because most of the monasteries of this religion can only be preserved in sparsely populated remote areas, these areas are basically relatively poor, coupled with the sparse population of believers and the overall weakness of power, many monasteries are in the midst of democratic reform and cultural reform. After the destruction during the revolution, they were never able to restore and rebuild, resulting in the fact that the normal religious needs of the believers of these monasteries could not be guaranteed, so they had to turn to Buddhist monasteries, for example, when people died, there were no monasteries and living Buddhas of their own sect to be reborn, which was unacceptable in traditional Tibetan society, and the undead who were not exceeded would become wild ghosts and ghosts, and could not be reincarnated. The children of the souls of the old people who cannot invite living Buddhas and monks are spurned in Tibetan society, so they have to go to the nearby Buddhist monasteries to complete some specific rituals, transcend the dead, worship the Buddha and make vows, and over time, they also become believers in these monasteries and become Buddhists, especially in some poor rural areas; However, when they encounter natural disasters and need to sacrifice, practice, exorcise evil spirits, and hold rituals to calm people's hearts, people think that the living Buddha of this religion is superior, and often invite monks of this religion to come to their homes to chant scriptures and hold rituals to calm people's hearts, which determines that some people must inherit their traditional beliefs.

Tibetan medicine probably originated from the ancient Zhangzhung religion, and according to the Preface to the Kangyur Catalogue written by Nyima Tenzin: "The names and medical mantras of the immortals in the Four Medical Canons (also known as the Four Continuations of Medical Prescriptions, i.e., the Continuation of the Interpretation, the Continuation of the Know-how, and the Follow-up) remain intact in the Zhangzhung language. In addition, acupuncture, for example, is generally considered to be unique to Chinese medicine in Han areas. However, the "Fragment of Acupuncture and Moxibustion of Tibetan Medicine" unearthed from Dunhuang contains acupuncture and moxibustion content that is different from traditional Chinese medicine, such as acupuncture and moxibustion different from traditional Chinese medicine, such as acupuncture, main indications and techniques, etc., which are different from traditional Chinese medicine and have unique characteristics. The last paragraph of the fragment says: "The above mechanistic texts are not even found in the royal treasury, but they are the culmination of all the cures and the profound therapies of Zhang-zhung." It can be seen that Zhangxiong medicine has long been integrated into Tibetan medicine, but it is not easy to distinguish due to its age and lack of detailed historical data. Tibetan medicine is inseparable from divination and divination when analyzing and judging the pathological causes of a certain disease. According to the texts of this religion, when Xinrao Miwo taught Chasin Zufilega and others the method of the Chasin Vehicle, he also combined the hexagram (mo), the zhan (pra), the gtobcos, the astrological arithmetic (rtsis) and the medicine (smandpyad) together. According to the texts, one of the eight sons of Xin Huan was Dgyabbukhrishes who is considered the ancestor of Tibetan medicine. "Good Fortune Necklace" records: "Prince Qibu Chixi, who was taught by his father and had a great heart, mastered medical techniques and other teachings, and penetrated the 21,000 "Five Great Continuations of Therapeutic Prescriptions", achieved the difference between medical teachers and doctors, and edited "300,000 Prescriptions" and so on. "It is also mentioned in the "Sutra of Pure Radiance" of this teaching: "The Five Great Continuations of Prescriptions", "Nine Great Sutras", "Eight Secrets", "Twenty-one Thousand Small Branches", etc., are kept by Prince Chixi and the Eight Great Immortals."

Although Tibet has produced so many profound and extensive medical classics, only the "Four Titles of Manna Treasures" in the Kangyur of this religion have actually been preserved to this day, namely the "Blue List of the Fundamental Medical Codex", the "White Book of Health Pharmacopoeia", the "Herbal Medicine Prescription Flower Book", and the "Black Book of Healing Diseases". These four items are the "Four Items" in the "Nine Great Classics" of this religion. According to research, the famous Tibetan medical classics "Four Medical Classics" are also rooted in the "Five Great Continuations of Prescriptions", which was translated from the medical classics of this religion by the great translator of the Nyingma school of Tibetan Buddhism, Berozhana. To this day, Tibetan medicinal names such as warura (olive) and sletres (bitter ginseng) still use Zhangxiong words. Other theories such as hexagrams, Zhan, and Yu were carefully studied by the famous Nyingma scholar Mipang Gyatso and authored a large treatise - "Zhangxiong Jitou" (included in the Derge edition of "The Complete Works of Mipang"). This is only a reflection of the influence and penetration of this religious culture on Buddhist culture.

About the teachings of this religion:

The Nine Stages of the Nine Vehicles are the common methods of judging the teachings of the Yongzhong and Nyingma sects, but the content of the two is different, and the following is a brief introduction to the nine stages of the teachings: the four vehicles of cause, the four vehicles of effect, and the non-superiority. It can be summarized as phygshen, snanggshen, vphrulgshen, and sridgshen are due to the four vehicles; To Nun, Zhangsong, Aga, and Ye Xin are the four vehicles of fruit, and the supreme is the Great Perfection

1. Chasin multiplication: It means divination, predicting good fortune and evil, and there are roughly four categories: observing the good luck and evil of illness; Measure good and evil, eliminate disasters and demons, redeem death, etc.

2. Nangsinyan: It means phenomenal vehicle, that is, focusing on sacrifices and prayers, offering sacrifices to the gods, so that the phenomenal world is peaceful, hence the name. Let the poor gain wealth, the weak become strong, hold the wind high, increase luck, etc.; There are methods of praise, prayer, and reward, and it is said that the practitioner of this ride can ride a drum and fly to the sky.

3, Che Xin Cheng: It means that the gods become Xin Cheng, this ride is dedicated to exorcising demons, calling for wind and rain, etc., when holding a spell ceremony, it is necessary to wear a tiger skin hat and skirt, and offer sacrifices to the gods.

4, Shi Xin Vehicle: It means that the world is in the world, the practitioner of this vehicle is mainly to remove obstacles and eliminate disasters for people, protect people's souls, and summon souls for the dead, there are 360 kinds of super undead methods, 4 kinds of funeral methods, 81 kinds of exorcism methods, etc., the soul, mind and heart are controlled by compassion at the end of life, the body and mind are gathered, placed in the tomb, extinguishing the suffering of the world, there are various funeral methods, etc.

These are the four causes and vehicles, which have little to do with the Dharma's pursuit of liberation.

5. To nuns: It means the layman's practice at home, which is multiplied by faith, diligence and wisdom. The insight is to reach the selflessness of people, and the practice and the sound and hearing are in harmony. Behaviors include turning the scriptures, chanting, fire offerings, smoke offerings, simmering mulberry, and circumambulating the tower.

6, Zhang Songyana: It means the immortal vehicle, which is about the same as the monks with strict precepts, and the view is that there are two kinds of selflessness, the person and the Dharma. The practice is to be in harmony with the sound and hearing of the solitary consciousness, and there is also the theory that there is no drama in the bodhichitta of attaching to the two kinds of bodhichitta of wishing, and to practice the supreme bodhi. There are four immeasurable minds in the deeds, the words of reverence, and the intention to initiate, and the oath is to guard the 250 precepts.

7. Agayana: It means pure vehicle, the insight is to reach all the dharmas without self-nature, practice is from the beginning, the external environment and the wisdom to be realized exist in the self-nature of the Buddha's father and Buddha's mother, itself is a solemn mandala, everything is like an illusion, like a mirror manifestation. The action is the body and hand prints, the recitation of the wonderful sounds, and the mind's concentration on the visualization of the Buddha-figure seed and the shoot. The vow is the vow to protect the stages of arising and consummation, and the result is the attainment of self-retribution, which is equivalent to what is commonly referred to as Vajrayana.

8. Ye Xin Vehicle: It means the Most Holy Buddha Vehicle, and the insight is to reach the Dharma realm of emptiness and wisdom, just like the sun rising in the void. The practice is the cultivation of the fundamental determination and the subsequent attainment without distinction, the behavior is the three doors and the practice is not separated from the trade-off, the oath is the mudra does not leave the body, the recitation does not leave the words, the meditation does not deviate from the mind, all the Buddhas and Bodhisattvas do not leave the root Buddha of the universal virtuous, all the manifestations are the illusion of the universal virtuous, and finally return to the realm of the immortal and immortal truth, and the results can be obtained in this life The ultimate Buddha fruit, this multiplication is equivalent to the supreme yoga in general.

The above is the four fruits, which are roughly equivalent to the two sutra and tantric sects in Buddhism, which belong to the liberation vehicle.

9. Supreme: It is also the highest vehicle, and it is also the top of the Great Perfection and all the vehicles, which means that all the ten thousand dharmas contained in reincarnation and nirvana are fully fulfilled in the natural wisdom, the essential emptiness is the Dharma body, the self-nature light is the retribution, the great compassion is the incarnation, and the three bodies are originally perfect and sufficient, hence the name. Insight is the only clear point of understanding the secret meaning of universal virtue, the characteristics of the emptiness of all laws, the practice is no cultivation and no artificiality, the behavior is no trade-off, great compassion, no partiality, the result is no gain, no desire, no fear, all fearless!

The above briefly introduced the nine multiplication stages of Yongzhong's main teachings, which are different from the nine multiplication stages of the Nyingma school.

Among them, the four vehicles and the supreme are closely related to the pursuit of Buddhism and liberation, but the teachings of Yongzhong Buddhism seem to contain many secular things, and while focusing on liberation, they also pay attention to the benefits of the worldly Dharma, which is probably its characteristic.

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