What were the three regions of Tubo in Yuan Dynasty?

The central organization that ruled Tibet in the Yuan Dynasty was originally a general organization led by Buddhist masters. After the seventh year of the Yuan Dynasty (1270), the General Hospital was led by the Imperial Master. In the 25th year of Yuan Dynasty (1288), Sanger, the director of the General Political Department, proposed to change the General Political Department to Zheng Xuansuo. The new method of naming hospitals is based on the Tang system. Because the emperor of the Tang Dynasty often met the envoys of the Tubo Kingdom in Zheng Xuan Hall. Xuanzhengyuan's grade comes from yipin. In other words, the title of the highest-ranking official of the organization (Zheng Xuan yuanshi county) comes from Yipin. Its authority dominates the army and civilians; Its candidate is both a monk and a layman. On top of the imperial envoy, there is also an imperial teacher with no rank. Zheng Xuanyuan appointed a subordinate official, who had the same privileges as Yushitai and Privy Council, and could "listen and play" directly to the emperor without having to report through Zhongshu Province. Of course, the recommendation of imperial teachers has a very important influence on the selection of officials.

In Yuan Dynasty, there were thirteen or fourteen imperial teachers of ancient landscape painting, seven of whom were from Guan family in Sasgar, and four were disciples of Basiba. Most of them were elected to this position when there were no suitable male descendants in Guanjia. It is not an exaggeration to say that the Guan family basically occupied the position of imperial history in the Yuan Dynasty. The imperial edict of the emperor's father and the imperial edict of the Yuan Dynasty are "the West and the Earth go hand in hand". Chen Dezhi, a famous expert in Yuan history, translated the imperial edict according to the special official system of Yuan Dynasty: "In the imperial edict, someone's imperial edict (this is the name of the imperial edict). Every official, every officer, every soldier, every guard, every judge, every tax, every family, every monk, laity and so on in the propaganda and comfort departments in Tibet and Wu Si. My decree: ... (The following is the specific content of the decree). " The word "imperial edict" in the first sentence at the beginning of the word "imperial edict" is a special word in the official style, which is used to translate the Mongolian suffix -ghar or -ger, meaning "according to ……" The imperial edict is based on the power conferred by the "imperial edict". Although the decree is related to the imperial edict,

Like other jurisdictions in the Yuan Dynasty, Tubo also had Mongolian kings out of the city. The king who was sealed here was Oluchi, the seventh son of Kublai Khan, and his name was "King Xiping". After Oluchi's death, King Xiping was succeeded by his second son, Ma Jiajia, but the task of guarding Tubo was changed from his eldest son, Muerhua Wang Tie, to west Jason Wu. Timur Buhua's eldest son was named King of Yunnan, and his second son Juan Span captured the throne of Xiwujing, still dividing the town into Tibetan areas. Bunara, the Tubo king who surrendered in the early Ming Dynasty, is still King Wu Jing of Zhenxi. He should be a descendant of Timur Buhua. Zhenxijingying may be located in the northeast of Tibet.

The highest organ of local political power in Tubo is Marshal's Office, the three ambassadors of Tubo region.

In the Yuan Dynasty, the highest local administrative organization in China was Shu Hang Province, which was called Shu Hang Province for short. The administrative divisions below the provincial level are Dao, Fu and County. In areas far away from the provincial center, a separate propaganda department is set up to coordinate the military and political affairs of nearby governments; The matter of governing the people belongs to the province, and the matter of governing the soldiers belongs to the Privy Council. Because of its powerful military function, the propaganda comfort station in frontier ethnic areas is often called Marshal House. The chief is also a propaganda ambassador, without the title of marshal, but he often serves as a soldier.

Because Tubo was directly subordinate to Zheng Xuanyuan in Yuan Dynasty, its nature was similar to that of Shandong, Shanxi and Hebei under the direct jurisdiction of Zhongshu Province, so no provincial institutions were established. Under other provinces, there are administrative agencies called "roads", and the division of labor of propaganda envoys responsible for several roads is often called "roads". Tubo basically has no administrative system of roads. However, two of them are nominally regarded as building roads, which are called "Marshal House of Tubo and other roads" and "Marshal House of Wu Si Zangnarisu Gulu and other three roads". There is also a name called "Marshal's Mansion in Tubo and other places", which is only one word away from the full name of the first institution mentioned above. They are the highest local institutions that manage the "Three Tubo Areas" (or "Three Tubo Areas").

Among the above three Marshal Houses, Marshal Houses in Tubo and other places were built in the early Yuan Dynasty (1264). The predecessor of Marshal House, Guru Sun Xuanwei Zangsu, was founded in four or five years of Zhiyuan (1267 or 1268) and was named around 1280. Tubo and other roads announced the latest establishment of marshal priests' mansion. Twenty years before and after the Yuan Dynasty, it was called Tubo Zhao Qiusi, later changed to appeasement department, and changed to Fu Xuansi during his reign. It was not until Yuan Yingzong or Taiding Emperor that it was finally named.

The division of the three routes between Tubo and Tibet is completely formed on the basis of the traditional political and geographical structure of Tibet. Tibetans call Qinghai "mDo", and today the eastern part of Qinghai is called "mDo-smad", which means "the next flower". The Marshal's Mansion in Tubo and other places, that is, Xuanwei Department, mainly governs Dosima in Gansu (except Xining Prefecture) and parts of the Western Zhou Dynasty, so it is referred to as Dosima Xuanwei Department for short. Its governance was in Hezhou (now Linxia, Gansu). It has jurisdiction over Duosima Road, Hezhou Road, Marshal House of Zhou Tao (now Lintao, Gansu), Marshal House of Jishizhou (now Xunhua, Qinghai), Marshal House of Guidu (now Qinghai), Marshal House of Wenzhou, Li Dian (Zhilidian, now Lixian, Gansu), and Fu Xuan Department of Songpan Diedang Mao Weifu (now Gannan and North Sichuan).

The territory under the jurisdiction of Marshal Fu, commander of the propaganda department of Tubo and other routes, is mainly a land of multi-health, namely Litang and Ganzi in western Sichuan, so it is called the propaganda department for short. The modern translation of "Kang" by Kang people is the source of place names such as "Xikang" and "Ganzi". It has peace and comfort departments such as Duogan Sidu Marshal House, Diaomen (in tianquan county, Sichuan) and Yutong (in Kangding, Sichuan), and money and grain management departments such as Duogan Sidu, Hada (in Taining, Sichuan), Li Tang (in Litang, Sichuan) and Yutong. There are also barbed horses that have just recruited a company, but they are not in a hurry to recruit a company and are also eager to rush. "Gang" and "Gan" are transliteration of Tibetan sgang, which means hill. In the ancient history of Tubo, there were "Duogan Temple and Six Hills", Cimaganggang and other places or the land of Six Hills.

The headquarters of Marshal Sun Xuanwei, the guru of Zangsu in Wu Si, has jurisdiction over Qianzang, Houzang and Ali areas of Tubo headquarters, which is called Zangxuanwei Department for short. Wu Si is a transliteration of Tibetan dBus, which refers to the former Tibet; Tibetan is the transliteration of gTsang, which means post-Tibetan; The Tibetan work mngah-riskor-gsum written by Nalisugurusun means "Ngari Sanai", which may be a very old place name. Originally refers to the three small kingdoms established by Prince Langdama in Ali area of western Tibet today. At that time, Lhasa was the former capital of Tibet, and Saskatchewan was the latter.

Monks and common people in the headquarters of Tubo were classified as130,000 households after the households were included at the end of 1260. In the future, there will be changes in local accounts, and the setting of ten thousand households will inevitably be adjusted. However, "130,000 households" has become a fixed address for Tibetan residents. There are more than thirteen Tibetan households in Wu Si mentioned in Sino-Tibetan literature, including:

"Thousands of people in the field of Shalu" is in Xialu, south of Shigatse today; "Out of Thousand Households" is now in the southwest of Shigatse; "Gama Wawanhu" and "Zhayou Wawanhu" are located in Ma Jia in the southwest of Mozhugongka and Jiayu in the southeast of Zi Long respectively. Laduiluo Bay and Laduijiang Bay are located in the south (lho) and north (byang) areas of "Leah-Stouder", that is, today's Dingri and Angren; "Every family gives birth to sheep" is around Yangzhuoyong Lake in Tibet today.

There are also "ten thousand households with eight fields in Richard", that is, ten thousand households established in the areas controlled by the eight schools in Richard; "Fan Er Wanjun Khufu", that is, the ten thousand households in the area where Bi Li Gongpai armed against the court several times in the Yuan Dynasty; "Thinking of a cage can harm thousands of households", "Bomu Gulu Wanhu", "Thinking of 80,000 households is not hidden in the teeth" and "Squeezing out thousands of households" (in the Xiangqu Valley in the northeast of Shigatse today) are all households within the sphere of influence of Siyi Cage School, Bomu Gulu School, Tooth-free School and Xiangbagaju School. "Wu Si Tibet manages thousands of people from other places" may be composed of monks and laymen in the area directly under the King of Saskatchewan.

In addition, the situation of some households is unknown, such as "cages have to smash thousands of households".

These families can be roughly divided into two categories. One is the organization of ten thousand households located in the area where the forces of various sects are located, and the position of the head of ten thousand households is often controlled by the family of the French king of various sects. The other kind of households do not have the absolute dominance of the integration of politics and religion, so they are closer to regional administrative organizations in nature.

Almost all the 10,000 households that can be known now are in Wu Si, Qianzang and Houzang areas in Tibet. It seems that there should be 10,000 or 1,000 households in the "Li Na Sanwei", that is, Ali area and Wu Si Tibetan area should be included in the Yuan government at the same time. The details need further study.

The130,000 Tibetan families under its jurisdiction are divided into two categories. One is a temple belonging to the people, and the other is the common people. In Tibetan, they are called lha-sde and mi-sde respectively. According to Tibetan history books, when the Yuan Dynasty set up 10,000 households in Tibet, 6,000 households were Ladd and 4,000 households were Meade. In other words, at that time, six-tenths of the population belonged to monasteries and assumed feudal obligations to their monasteries; Four tenths of the total population are ordinary families, who have to bear all kinds of taxes and fees apportioned by the government. The direct producers of Luther and Meade are mostly hereditary serfs or secular lords in temples. The total number of ordinary families in Tibet around the Yuan Dynasty was about 34,000. According to its ratio of 4/ 10, the total number of households in Wu Si Tibetan areas in Yuan Dynasty should be at least 80,000 to 90,000.

From the perspective of administrative system, Uscang Xuanwei Department, Duosima Xuanwei Department and Dogans Xuanwei Department are equal and parallel administrative organizations. However, because the ground under the control of Xuanwei Department in Wu Si Tibetan area is the Tubo headquarters, and the position of the highest official of Xuanwei Department was controlled by the Guan family of Emperor sagar and French King for a long time in the early and middle Yuan Dynasty, the position of Xuanwei Department seems a bit special.

Tibetan historical records clearly record the title of Sakyamuni Zangbo, the first military and civilian household in Zang San Road, Wu Si, and the "Three Road Military and Civilian Household" adopts the form of transliteration of Chinese characters one by one as zam-klu-gun-mindben-hu. This organization was later renamed Xuanwei Division, which is also transliterated in Tibetan and written as swon-we-Se ("Xuanwei Division"). At the same time, starting from the Tibetan cloth of Sakyamuni, Tibetan historical materials have quite complete records of all the chiefs who ruled the Tibetan headquarters. Everyone has "DPON-Chen" (DPON is translated as "official", and Chen means "big". This word has also been translated into the official name of "Jan Benzien". It means "big official". The official name of this kind of Zen was not found in the Tubo local official system before the Yuan Dynasty. Since it began in the Yuan Dynasty, it is very similar to the translation of the Mongolian word "Yeke Yan Na" ("big official"). It is used to refer to the chief officials of various bureaucracies affiliated to the central government, such as the court envoys of the academy (translated as son-bying-dben in Tibetan) and RTSA-Bahidpon-Chen in Tibetan; Even the mainland central dynasty that ruled Tubo itself can be called "dpon-pa" (official or official). The official or specific names of Benchan and Bemba indicate the political authority enjoyed by the mainland central government in Tibet since the Yuan Dynasty.

Then, what is the relationship between Zen Buddhism, which was appointed by the central government to rule Tibet, and Zang Xuanwei Department of Wu Si and even the other two Xuanwei departments? At present, there are two different views on this issue. There is a view that this Zen is another name for the commander of Marshal Si Du's mansion, that is, the one headed by the five ambassadors. It is likely that the Mongols called this institution a "big official" and translated it into Tibetan, so it was named Zen. Therefore, the Zen regime is also the Xuanwei Department of Wu Si Zang. Another point of view is that there was a Zen government in Tibet in the Yuan Dynasty, and the propaganda department of Sangdao in Buel was higher, which was the highest local government in Tibet. Judging from the current research, the former opinion seems more reliable.

The post of chief ambassador of Xuanwei Department of Wu Sicang was monopolized by the Saskatchewan family for a long time, so it was called "Saskatchewan". King Saskatchewan and Saskatchewan Zen supported each other and formed the most powerful center of political and religious power in central Tibet. But the land of Tubo is not without challengers. At the beginning of Yuan Dynasty, its opponents were mainly Bi Li Palace School. Sasgar defeated the Puritans with the support of the imperial court. At the end of the Yuan Dynasty, Pamzhuba's power grew stronger and stronger, and finally he overwhelmed Sasgar and became the de facto leader of various sects in Tibet before and after.

1280 Biligong's rebellion began with their attack on a rival sect temple (1285). It is said that they have formed an alliance with the kings of "West Mongolia". Of course, the kings of West Mongolia can't be the Xuliewu system that has established a country in West Asia at this time, but they are probably the kings of the Chagatai system. With their support, the conflict between Biligon and Sasgar gradually intensified, and the postal route in Wu Si and Tibet was blocked. 1290, the chaotic situation in Tibet forced Yuan Ting to order timur Buhua, king of Zhenwujing, to lead an expedition to attack Biligong and the kings of "West Mongolia" together with Aglen Dorcaiban of Saskatchewan. Bi Ligong's army was defeated, Gomba (the administrative and military chief of Bi Li College) and Inezhen were captured, and the main temple of the sect was burned down.

Besides Biligong, there are other powerful sects in Tibet, such as Pamkuru and Chariba. 1320, after Wei Zi Zhu Jian Zang (also translated as Qiu Jiang Gyanzan) became the chief executive of Yagi Zhuba Bay, the power of this sect rose rapidly and became the backbone of the former Tibetan sects against Saskatchewan. 1329, the nephew of Basiba who attacked King Prynne traveled to the front line of Tibet until 1333. The former leaders of various sects in Tibet discussed countermeasures and wanted to ask King Prynne to find another job. Richard's eight leaders said, "My place is at a critical juncture. I can't afford it, I dare not say. " Due to the long-term disagreement with Saskatchewan, the King of Public Law of Bi Li did not dare to make a statement first, so he said to Zhu Zhu Jiancang, "You are a big disciple of Saskatchewan, and it is appropriate for you to say it." Therefore, the appreciation of bamboo and the supervision of Tibet were first challenged in front of King Prynne. He said bitterly to King Prynne, "You have served for four years before, but you are still not satisfied. Now the former Tibetans are at the end of their tether, and there is nothing they can do. If you are not satisfied, all our former leaders will become your own attendants to King Prynne ... all our troops will come to serve you. " Only in this way can the king of Prynne be forcibly sent away. At the same time, there are frictions, disputes and even wars among the factions of Pamzhuba, Pakistan, Tibet and Gong for territory.

The complex conflict of interest led Saskatchewan to take advantage of the contradiction between Pamjuba, Richaba and Yabuzang, and ordered summoning bamboo appreciation and supervision. The latter disobeyed orders and was eventually dismissed and detained by this Zen. Appreciating bamboo and hiding in prison escaped from the detention center, so the war broke out between the families led by Ben Chan and Pamjuba. The victory of the battle of appreciating bamboo and supervising Tibet consolidated the advantage of dominating Tibet before. /kloc-at the beginning of 0/350, Zhuzhu Jianzang sent people to most places to resist Sakyamuni Zen, demanding that the court return all the functions and powers deprived by Sakyamuni Zen to them, and cut taxes by half. Yuan Ting gave 10000 families two silver round symbols, allowing them to reduce their taxes by half except the post office. Then, while enjoying bamboo, he monitored Tibet, used the emperor's primary and secondary sons to imprison the Saskatchewan rebellion of the Zen Jiawa Zangbu, sent troops to hide and occupied the Saskatchewan Temple. After being rescued, Jiawa Zangbo Sakamoto Zen expressed her willingness to ask the emperor to recommend Zhuzang as the Zen. The latter replied arrogantly: "Compared with this Zen, I am now in a better position as a layman. I swear, I don't envy this Zen position at all. " 1357, obtained the title of "Da Situ" of the imperial court.

Therefore, since 1350, although Saskatchewan Zen still exists, the actual Tibetan rights before and after the rule have already been transferred to the Pamkuba Sect leader who disdains to call himself "sDe-srid" (translated as "Regent"). In a suicide note similar to a will, the bamboo supervisor said: "Treat the propaganda department and local leaders like cutting children's clothes." In the eyes of this domineering "big Stuart", Wu Si Zang's Xuanwei Department has no authority at all.

The Golden Family was divided among its members according to the Buddhist sects of Tubo, thus forming a vassal relationship with Tibetans. This is by no means a general "donor-Fukuda" relationship, but a way to completely integrate Tibetan areas into the political ruling system of the Yuan Dynasty according to the concept of family property system. The religious and political forces in Tibet in the Yuan Dynasty took Yuan Di's Zasa (imperial edict), Zheng Xuan Academy's Zafu document, and the gold and silver board symbols and seals issued by the imperial court as the basis of their power legitimacy. When they want to overthrow the hostile forces, they try to deprive each other of all these symbols of power. When they confront the local government in Tibet, they often send people to the court to defend themselves, which is recognized by the Yuan court. Until the end of the Yuan Dynasty, they could not stop paying taxes and post office duties undertaken by the central government without the consent of the court. The appearance of words such as "Ben Chan" and "Bemba" strongly proves that the political power of the central dynasty in the mainland and its fact in Tibet are reflected in Tibet's political concept.