On September 18, 1931, the "9.18" incident created by the Japanese Kou was transmitted to various places by radio, shocking everyone.
The northeast fell, and the storm was forced to advance day by day. When the news reached Lhasa, the thirteenth Dalai Lama, Tuden Gyatso, who was chanting the sutra, felt a chill through his heart. He did not know why these Japanese who spoke of believing in Buddhism had lost their conscience so much, and infinite grief and indignation suddenly arose. He immediately ordered hundreds of thousands of monks in major monasteries in Tibet to recite scriptures and curse the invaders, "hoping for the final victory of the central government." During this period, the 13th Dalai Lama repeatedly sent local Tibetan monks and lay officials to Nanjing to strengthen ties with the Nationalist government, and also "expressed his firm support for the central government and called for the unity of the whole country to resist Japan." In the face of national disasters and national peril, the patriotic heart of the 13th Dalai Lama "is indeed sincere."
As the Great Living Buddha of the Gelug School of Tibetan Buddhism, the 13th Dalai Lama, although far away in the western region, in order to safeguard the territorial integrity of the country, personally led the monks and laypeople to do his best for the early victory of the War of Resistance Against Japan and fully expressed his enthusiasm for resisting Japan and saving the country.
Pictured is of the 13th Dalai Lama, Thubten Gyatso, courtesy of Hijon Nyima
At that time, the Tibetan and Xikang regions had their own opinions, and wars broke out frequently. Under the instructions of the 13th Dalai Lama, The Tibetan representative in Beijing, Gong Juezhongni, for the overall situation of the Anti-Japanese Resistance, tried his best to coordinate and transmit and issue them to avoid the escalation of the war in the western region. He has repeatedly stated that the Tibetan people support the central authorities in order to resist aggression by external forces and will never follow others. In August 1932, GongJue Zhongni forwarded a letter from the Dalai Lama: In the Dispute between Kang and Tibet, the Tibetan side could not violate the purpose of reconciliation with the central authorities. On 17 December, he also expressed that the Dalai Lama greatly hoped that the central authorities would resolve the Dispute over Kangzang by peaceful means, saying: "At present, when the situation of Japan's occupation of Liaoji is urgent and our people are sincerely united and united, it is especially advisable to be as enthusiastic about patriotism as me, and it is especially advisable to urgently eliminate all domestic disputes and concentrate on going all out." It is precisely on the basis of this consensus that the kangzang local authorities, under the coordination of the central authorities, have gone through several twists and turns and finally handled the dispute well.
On December 27, 1933, the 13th Dalai Lama died in Lhasa, and the Nationalist government sent Huang Musong, who was then the head of the border affairs group of the General Staff Headquarters, to lead a delegation as a special envoy to the shrine and posthumously named him "Master of Protecting the Country and Promoting Puci Yuanjue". Nanjing also carried out memorial services in due course.
The picture shows the altar of the 13th Dalai Lama in Nanjing The picture is provided by Hi Rao Nyima
Huang Musong was the first important official sent by the central government to the Local Government of Tibet since the Republic of China, which opened up a new situation for improving the relations between the Central Government and the local government of Tibet. After that, the Rezhen Living Buddha continued to lead the Tibetan monks and laymen to hold three large-scale prayer ceremonies, "to carry out the sutra of victory of our army, to curse the curse of annihilation, and to continue to recite the final victory."
During the War of Resistance Against Japanese Aggression, the Tibetan representatives stationed in Beijing took into account the overall situation, fulfilled their duties, and played an important role. On September 27, 1931, Gong Juezhongni and Wu Mingyuan, the general representatives of the 13th Dalai Lama in Beijing, Lobsang Gyaltsen, director of the Ninth Panchen Erdene Office in Beijing, and other Tibetan Buddhist figures such as the Living Buddha of Xi Connona and the Living Buddha of Songpeng initiated the establishment of the "Kangzang Anti-Japanese Salvation Association" in Nanjing, which was quite influential.
During this period, Japanese militarism inhumanized that "apart from the use of airplanes and artillery, the most vicious means were to alienate our nation." However, on July 7, 1937, "the cannon fire at the Lugou Bridge actually contributed to the unification of the Mongolian, Tibetan, Hui nationalities of the Chinese nation." In April 1938, GongJue Zhongni, Ngawang Gyaltsen and other Tibetan representatives actively participated in the "Mongolian Hui Tibetan Joint Condolences and Resistance Soldiers Delegation" to the front. It is particularly worth mentioning that at the time of the national disaster, Gong Juezhongni made a vivid speech in Tibetan at the ceremony of the tribute ceremony that was about to go to the front line in Xuzhou. His heartfelt speech touched everyone present and fully expressed his and the Tibetan people's sincere heart for the motherland. In his speech, he first stated that he represented the local government of Tibet, indicating that his actions did not represent individuals. He pointed out that religion is based on justice and justice, and many Japanese people used to come to Lhasa to study tantra, but now they have violated the teachings at all. As far as religion is concerned, sanctions should also be imposed. With vivid metaphors, his speech fully explained from many aspects that all ethnic groups in China are one and the same, especially when external troubles are serious. His speech caused a strong response at the time. In December 1938, the monks of Drepung Monastery in Tibet took into account that "the country's military urgent need for troops is very strong", and took the initiative to submit to the central government, suggesting that administrative orders should be issued at an early date in various parts of Kang and Tibet to recruit soldiers. As long as the country needs it, the monks are willing to take up the gun.
The patriotic behavior of Gong Juezhongni and others has been highly recognized by the academic community. As the famous Tibetan scholar Raba Phuntsok said: "Gongjue Zhongni was an important representative of the anti-imperialist patriotic forces in Tibet during the Republic of China period. In 1923, he went to Beijing on the orders of the Dalai Lama to take over the post of Khenpo of the Lama Temple. In the following fifteen years, under extremely difficult and complicated circumstances, he traveled to Lhasa, Nanjing, Beijing, and other places to make unremitting efforts to safeguard and enhance the relations between the Local Government of Tibet and the Nationalist Government and to safeguard China's sovereignty. ”
At this time, the Ninth Panchen Lama, a senior monk of the Gelug school of Tibetan Buddhism who was in the interior, his performance was even more remarkable. After the "9.18" incident, the Ninth Panchen Lama, considering that the Japanese and the Kosovars had long coveted Inner Mongolia, were bound to cause trouble and invade Our country's territory, that is, they proposed to the Nationalist Government to go to various parts of Inner Mongolia to publicize the anti-Japanese struggle and save the country. Many people are worried about the evil and the misfortune, and advise them not to go. But he feared that changing the period of his actions would "provoke the enemy to alienate and arouse the doubts of the People of Mongolia." Therefore, regardless of his own safety, he resolutely went there, and immediately went from Hailar to the Xilin Gol League, along the way to publicize the anti-Japanese resistance to save the country to the monks and laymen, expose the atrocities of the Japanese army, and call on the vast number of monks and laymen in Inner Mongolia to rise up to resist the war and defend their homeland.
Pictured is the Ninth Panchen Lama Picture courtesy of Hijon Nyima
On March 23, 1932, the Ninth Panchen Lama sent an anti-Japanese telegram to the whole country at the Bailing Temple in Inner Mongolia, denouncing the crime of Japanese imperialism's aggression against China and calling on officers and soldiers throughout the country to "go forward and follow up, resist for self-defense, and lay down their lives for justice." He gathered a thousand monks to chant. During the inspection, it coincided with the Japanese Kou's attempt to encroach on Rehe, Chahar, Suiyuan and other places. Upon hearing the news, he immediately telephoned the National Government and solemnly denounced the crimes of Japanese imperialism against our country:
"The recent tyranny, in disregard of justice, flouting the covenant, using its force, attacking us, and seeing his intentions, is nothing more than a conspiracy to realize its continental policy. At present, our soldiers and civilians are unable to bear it any longer, and the officers and men have gone forward to resist for self-defense, sacrificed their lives for justice, and are enthusiastic about saving the country. Those who are farther away from the territory may either send people to lobby; or send letters of warning to order the Mongolian armies in various places to take precautions and strictly guard the territory,...... Fortunately, the princes felt great righteousness, and successively replied to the letter, vowing to serve the country and drive out the slaves together. The Panchen Lama witnessed the difficulties of the times, and he was indignant, although he belonged to the empty door, and in the way of saving the country and trying to survive, he dared his descendants, in addition to gathering more than a thousand local Tibetan Buddhist monks, since March 1, in the Lark Temple, chanting Tibetan scriptures, making offerings, building altars, praying for peace, and posthumously recommending the fallen soldiers in front of them, and by virtue of the power of the Buddha, the disaster of the battle has become invisible." This telegram fully expressed the Ninth Panchen Lama's enthusiasm for resisting Japan and saving the country. In addition, the Ninth Panchen Lama also sent a telegram to the whole country, supporting the central government to appease the Mongolian people: "When the Shenyang Incident occurred, when the Panchen Lama was planning to come south, the Wokou were rampant, and they even made progress, and even diverged from many lords and spread rumors in the hope of fulfilling their ambitions. When the country is in trouble, all the people should rise up, and even if the Panchen Lama is respected by the state, how dare he sit idly by. Therefore, the detour is westward, from East Mongolia to Simon, and will be in May, passing along the way, the princes and people, covered the road to welcome. At this time, the Panchen Lama propagated the will of the Central Committee and symbolized the great righteousness. Xian said that the eastern province had fallen, and he deeply hoped that the country's plan would be restored, and he vowed to coexist in order to consolidate the territory. Wait. The people of the foot are not dead. We hope that the government will pay attention in time to quickly plan good laws so as not to lose the effect of the finger and arm. National defense is blessed. On the eve of the Panchen Lama, he recited prayers with the lamas of the Mongolian monasteries, wishing the eternal foundation of the bang family, the invisibility of misfortune, and the bitterness of the people, and the message was heard."
As the Panchen Lama said, during this period he "did not dare to resign but toiled, that is, from the north road through the Outer Mongolia Borderlands, and even the Inner Mongolian League Banners widely publicized the will of the Central Committee through religion, and assisted all the facilities of the Mongolian people, and said that the five ethnic groups should strengthen their will and make effective contacts." Therefore, the princes and princes of the Mongolian people, all moved by their unity, sent representatives to Beijing. Whenever he went to a place, he led local Tibetan Buddhist monks to chant the sutra and pray for victory in the war. At the same time, the local princes and nobles were gathered to expose the atrocities of the Japanese invasion and call on people to take up guns to unite the royal insults and love the country. The patriotic deeds of the Ninth Panchen Lama Erdene dealt a powerful blow to the Japanese invasion plot of "conquering China, we must first conquer Manchuria and Mongolia", which was appreciated by all ethnic groups in the country.
On October 18, 1933, the Nationalist government issued an edict in recognition of the Ninth Panchen Lama, which held that he "had previously undertaken the mission of Xuanhua, and did not resign from hard work." The upper part is to expound the will of the central authorities, and the lower ones are to stimulate the loyalty of the Mongols. Deyin Guangyu, Yu Domain Xu Rong. If the country is in trouble and there are many reasons in the corners of the frontier, it is time to make the town of danger and maintain the border situation. Remembering Xun Qin, especially deeply comforted. Specially praised, in order to show special achievements, this order". At that time, King Nemund and others were tempted by the Japanese to propose "Mongolian autonomy", and after hearing the news, the Ninth Panchen Lama stated the pros and cons, repeatedly enlightened, and urged the German king to abolish the idea of autonomy. He sent Lobsang Gyaltsen, Liu Jiaju and others to Lushan to report on the situation in Inner Mongolia to the head of government. The Nationalist Government immediately sent Huang Shaohu to Inner Mongolia to understand the situation. Because of the prestige of the Ninth Panchen Lama among the monastic masses in Inner Mongolia, the Japanese "repeatedly went to incite confusion and hoped for their cooperation in order to create a situation in which Inner Mongolia and the central government were separated." However, he was well aware of the general righteousness, sternly rejected the Japanese aggressors' solicitation, and sent a telegram to the central government to rebuke the Japanese aggressors for their conspiracies. At that time, the Japanese heard that "the Panchen Lama will go to the Xilin Gol League to recite the sutra, and there is a plan to take advantage of the gap to hold the Panchen Lama hostage and use religious means to separate the local government from the central government." It can be seen that the Panchen Lama is heavy and the situation is dangerous. Some people say: "After the September 18th National Disaster, Japan used various methods to stir up the incitement, and the officials and people of Inner Mongolia were not moved, and the master Xuanhua's merits were also done." This assessment, as it turns out, is not an exaggeration.
The Ninth Panchen Lama also summoned lamas from major temples in Inner Mongolia, Qinghai, Sichuan and other places many times to build mandalas, recited the Great Sutra on Disaster Relief in the Jing Dynasty, prayed for peace, recommended the fallen soldiers of the Anti-Japanese War, and recited them silently in the morning and evening, without slacking off. For example, from May 13 to 18, 1934, he presided over the "Kalachakra Grand Festival" at the Lingyin Temple in Hangzhou, with the purpose of praying for world peace and surpassing the fallen anti-Japanese soldiers. After the "July 7 Incident," Japan launched an all-out war of aggression against China. The Ninth Panchen Lama, who was seriously ill, also thought of Kangding summoning tibetan Buddhist monks to start the construction of the Great Sutra of Vajrayogini, and with a benevolent heart, he asked the people of the whole country to be spared from disaster. A few days before his death, he learned that Shanghai, Shanxi, Inner Mongolia, and other places had fallen, that the Nationalist government had moved its capital to Chongqing, that he was worried about the country and the people, that he could not sleep at night, that he was seriously ill, and that on the occasion of his death, he still did not forget to actively propagate the anti-Japanese resistance, and issued a speech entitled "Letter to the People of xihuang" that combines Han and Tibet, calling on everyone to clearly understand that this time this is the war between our Chinese nation and the Japanese Yamato nation for survival, and whoever loses the war is the slave of the victor!" ...... Today, when the whole nation strives for the final survival, any race within us has a little attitude of waiting and watching, and without the spiritual assistance and material backing of the soldiers in the front who are unanimously hostile and hateful throughout the country, it will affect the overall situation and affect the front, especially if we are decisive in the scorched earth war of resistance, we will not succeed without launching a whole mobilization and all-out resistance." At the end of the speech, he also specially instructed that "the guns of the Xuanhua envoys should be dedicated to the Central Committee, except for the guards and self-defenders, to help the country in difficulty" to help the War of Resistance. Under the leadership of the Ninth Panchen Lama, other famous Tibetan monks and laymen also spoke out one after another to express their anti-Japanese ideas.
During this period, the Ninth Panchen Lama also took the lead in donating money to the War of Resistance against Japanese Aggression on many occasions, donating hundreds of war horses. For example, on October 28, 1937, he donated 30,000 yuan to the medical expenses of the anti-Japanese soldiers on the front line, and took the lead in subscribing to the public debt of 20,000 yuan. In order to pray for the victory of the War of Resistance and curse the Japanese invaders, he also donated thousands of yuan to build the mandala. In Tibet, the vast number of monks and laypeople always remember and revere the Panchen Lama. When they heard about the master's selfless donation to the country, they were touched by their patriotic spirit, and invisibly played a role in mobilizing and encouraging them to do their meager contributions to the anti-aggression war.
During the war, Tibetan Buddhist monks in Tibet resolutely protested against the Japanese imperialist aggression against China and opposed the surrender to the Japanese. This is the burst of the fiery patriotic spirit that has long been hidden in their hearts. This patriotic act of theirs played a very important role in inspiring the anti-Japanese fighting spirit of the Mongolian and Tibetan people and even the people of the whole country, pushing forward the anti-Japanese upsurge, and promoting the formation of the anti-Japanese national united front. The participation of tibetan Buddhist monks encouraged the broad masses of the people and further promoted the unity of the people of all ethnic groups, and the Tibetan Buddhist monks also strengthened their internal unity during the War of Resistance. (China Tibet Network Special Writer / Hi Rao Nyima)