Zambu was the monarch of the Tubo Dynasty, with supreme power and lofty status, and was also the supreme military commander of the Fan Army. The genealogical table of Tibetan kings listed in the Tibetan General History and Auspicious Treasure Vase clearly states that the first generation of Tibetan Zanbu in Tibet is Nie chi Zanbu, and from Nie chi Zanbu to the last Zanbu Encyclopedia Zan, a total of 44 generations of Zanbu are passed down. Time can follow from about 800 years BC to the end of the 9th century AD, spanning a long period of more than 1700 years. The Tubo Dunhuang historical document "Biography of Zanbu" was passed down from Dai Nie chi Zanbu to Mowu Dongzan for 31 generations, and the "Tubo History Manuscript" lists a hereditary table of 41 generations of Tubo Zanbu, and it is generally believed that Tubo Zanbu has been passed down for 42 generations today.
(1) Analysis of the honorific title of "Zampu"
The name "Zampu" is no stranger to everyone, it is another name for the Tibetan monarch or emperor. The Tibetan-language document Baishi (白史) provides an analysis: "བཙན་པོ), "Jie" (རྗེ), "Gabo" (རྒྱལ་བོ), "Oda" (མམའ་བབག), "La" (བླ), etc., are all ancient names. Other Tibetan texts do not explain the name much, because Tibetans know it well and do not need to spend more ink. Other peoples are intellectually inquisitive and try to parse their meanings. To this end, the New Book of Tang explains the word "Zampu" in Tubo:
"It is commonly known as Qiang Xiong Yue Zan, husband Yue Pu, so the name Jun Chang Yue Zan Pu." [1]
Some later sources further explain: "Zan" means strong, "Pu" means man and son, and the combined "Zampu" of the two is the meaning of "the strongest man or strong husband". Most of the history books may not have been given much consideration and are still in use today. This explanation is only half right. It is a phonetic word for the Tubo word "བཙན་པོ". In fact, the "Pu" character of The Zangpu in the Chinese text is the same as the "Cloth" character of Songzan Gampo (སྲོང་བཙན་སྒམ་པོ), which we usually call Songzan Gampo instead of Songzangan "Pu". For this reason, according to the customary name of the Tibetan language, it is now generally called "Zambu", and the name "Zampu" seems very awkward, such a pronunciation, usually extremely rare in Tibetan, if the word "Zampu" is spoken separately to Tibetans, it is estimated that few people can understand.
However, the word "Zampu", which is commonly used in Han history, can also be found. Gendun Qiongpei believes that in ancient Tibetan, "Zangbu" (བཙན་པོ) and "Zunmo" (བཙུན་མོ) are written as "Zampu" (བཙན་ཕོ) and "Zanmo" (ཙན མོ). Checking the original historical materials of the Chinese text, it was also found that the two words alternated. For example, almost every article in the Chronicle of Events records the residence of the Tubo king. The terms "Zambu" (བཙན་པོ) and "Zampu" (བཙན་ཕོ) are used interchangeably, but the former appears much more frequently than the latter. Similar words are not uncommon in other aspects of the text, probably because the writer has not deliberately or arbitrarily written it, and it is not intentional. It is obvious that "cloth" is a nasal (པོ) word, the so-called "pu", pronounced as the exhaled (ཕོ) word. To do this, it should be "བཙན་པོ" instead of "བཙན་ཕོ".
The Tibetan word for "pu" (ཕོ) does indeed represent male, not "cloth" (པོ). The so-called "པོ", like the "person" in Chinese, is similar in meaning, but it is actually a auxiliary word, which is added to other words to form an adjective. Such as "ནག་པོ" (black), "བདག་པོ" (owner, owner) "ཆེན་པོ" (large, extensive) and so on, and the uses are extremely extensive. Tibetans can also describe their parents as "Zangbu" (བཙན ་པོ་།), and even for fierce beasts of prey such as "བཙན་པོ་"). It's actually an adjective. And it doesn't just represent men, it can also represent women. Its literal meaning of "བཙན" can be interpreted as hegemony, strength, and power; the so-called "cloth" (པོ) can only be added together with the main word to form phrases such as "hegemon" and "strong". If someone casually asks a Tibetan what Zambu means, the other person will answer without hesitation: the meaning of power. The interpretation of "Zambu" as "powerful" should be a concise and concise answer. In any case, "Zangbu" became an alternative name for the Tibetan monarch, with the same effect as the "emperor" of the Han chinese, the "caliph" of the Arabs, the "pharaoh" of the Egyptians, and the "khan" of the Turks. The orthodox title should be "Jabu" (རྒྱལ་པོ) or "Jie" (རྗེ) and so on. During the 41st emperor of Tubo, Chizu Dezanzanbu, the first sentence of the edict of the Tang Dynasty Alliance Tablet said: "བོད་ཀྱི་རྒྱལ་པོ་ཆེན་པོ" is the Tubo Emperor, not Zanbu (བཙན་པོ).
Nevertheless, to this day, most of the Chinese historical documents are still called "Zampu", and the word "Zambu" is rarely seen. In the Tibetan materials for the study of the history of Zang, they are generally referred to as "Zangbu" (བཙན་པོ), and the reference to "Zangpu" (བཙན་ཕོ) can no longer be seen. Therefore, this book refers to the "Zambu" as the king of Tubo.
(ii) The Divine Shaping of Zanbu
1. Zambu was born in the descendants of the gods and descended from the ladder to the world. The inheritance of the 1st king of Tubo, Nie Chi Zanbu, was born to the 7th king, and is generally called the "Seven Kings of Tianchi". The so-called "Nie Chi" is a transliteration of (གཉའ་ཁྲི). "Nie" is the neck, "red" is the throne, and it is synonymous with the neck throne. Nie chi Zanbu can be translated as "king of the neck throne". The names of the six subsequent kings all bear the character "赤", so they are called "Seven Kings of Tianchi".
Dunhuang Tubo Historical Documents, Tubo Early Tubo History (བཀའ་ཆེམས་བཀའ་ཁོལ་མ), written by the wise brother Wu in the mid-12th century AD Religious Origins(མཁས་པ་ལྡེའུས་མཛད་པའི་རརར [ྱ་བོད་ཀྱི་ཆོས་འབྱུང་རྒ1363 CE by Zemba Gongga Dorjee (ཀུན་དགའའ་རྡོ་་ རྗེ) (དེབ་ཐེར་དམར་པོ), both contain stories about the birth of the early Tubo kings.
The Hereditary Table of Zambhu contains:
"The gods came down from the sky. At the place where the heavens descended, there were the sons of the six kings of the Father, three brothers and three brothers, and a total of seven people, together with the Qidun Zhi. The son of Qidun Zhi,Tsuki-chan (墀祉), is also known as Chi Zanye (墀聂赤赞也). Come and be the Lord of the Earth, and come to earth. When he first descended on Mount Jiangduo, Mount Meru bowed deeply to it, the trees galloped to greet it, the spring water greeted it with clarity, and the stones all bent down to salute, so they came to be the lord of the Tubo Liu Yak Department... In the middle of the sky, the center of the earth, the heart of the world, the snow-capped mountains surround the source of all rivers, the mountains are high and the soil is clean, the region is beautiful, the people are wise and heroic, and the customs are pure... Above the vast gods, there are seven sons of the Six Lords of the Father, three brothers and three brothers, and Kachi Yitonji (ཁྲི་འི་བདུན་ཚྀགས). Chi Nie Chi Tsangpo (ཉག་ཁྲྀ་བཙན་པོ), as the lord of zee by the people of the earth, nourished the nectar of the land and came to the earth. When he came to Mount Etoile, (གྱང་དོར་གཤེགས་ན), Mount Meru bowed his head in salute, the trees were green and green, and the spring water was clear and greeted... He came as the king of the six yak tribes of the Earth. ”[2]
The Red History contains:
"The Dumbo believers believe that the king of the gods descended from the thirteen heavens along the rope ladder of the gods, and descended from the top of the ruobo god in Yalong down the ladder to the place of Zantang Guo, and the people who saw them said: From heaven descends a Zambou, we should ask him to be the lord of all our people... The descendants of Nie Chi Zanbu passed on in turn for a total of seven generations. Because the name has the 'red' son in it, it is called 'Seven Kings of Heavenly Red'. 'The tomb of the Seven Red Heavenly Kings was built in heaven, and the body left no remains like a rainbow. ’”[3]
Although the account of the "Seven Red Heavenly Kings" is full of legends, it is certain that several histories of the Seven Red Heavenly Kings unanimously confirm that Nie Chi Zanbu (གཉའ་ཁྲི་བཙན་པོ།) is the 1st generation of Tubo Zambu. As for the way the first generation of Zanbu was born, there are different versions, and there is a section of analysis in the Tubo History Manuscript, which is summarized as follows: (1) The Qiang leader who moved west was Nie Chi Zanbu. (2) Descendants of the Shakya people. (3) Descendants of the Xianbei people. (4) The Origins of Buddhism in Di Wu describes the three sources of Nie Chi Zanbu. One theory is that he was a native of Bowo and had a peculiar appearance, saying that his eyes were like bird's eyes, his fingers and toes were connected by webbing, his tongue was long enough to cover his nose, and his mana was high, and he later fell to Tubo.
At this time, at the junction of the stone mountain and the meadow of yaobu sacred mountain, there were 12 foolish prophets and masters such as Sai Bulbu who were worshipping the gods, and they saw Sbachara and asked him about his ins and outs, who also came from, and Sparchara replied that he came from the thirteen heavenly realms, and the gods saw that the snow domain Tubo was a special victory realm incarnated by the Great Pessimistic World Yin Bodhisattva, and Zambu descended down the ladder to the world.
The Tubo historical documents unearthed in Dunhuang, produced in the 8th-9th centuries AD, are undoubtedly the earliest written records of Tubo, and have irreplaceable historical value for a comprehensive investigation of Tubo history, like the Tubo inscriptions and Moya stone carvings. However, whether it is the Dunhuang Tubo documents, the Moya stone carvings and the inscriptions, they all record that the Tubo Nie Chi Zanbu came from the heavenly realm to become the king of the world.
2. The mausoleum was built on earth, and the divinity remains unchanged. The Seven Red Heavenly Kings were all sons of the gods. The last son of the Seven Red Kings, Zambsai Chi Tsangpo, was called Gyaltsen Zangbu. He competed with a minister named Roandazi, and Zambou failed, and the throne was held by Roandaz. [4] The story of Tsangpo is recorded at the beginning of the Biography of Zangbu. [5] All in all, it is an indisputable fact that Tsangpo, as the son of the gods, died at the hands of his subordinates. At this point, the ladder was cut off by Zambu himself, the corpse remained in the human world, and the royal bloodline was temporarily interrupted. The Tubo royal lineage interrupted the time, and the "Origin of the Religion of Di Wu" said: "After the killing of Zhigong Zangbu, the throne of Xi Filler was vacant for thirteen years. "Most of the tibetan history books contain the story of Zhigong Zampo, telling its general meaning.
Zhigong Zangbu had three sons, who later fled to the places of Gongbu and Niangbu and became kings respectively. When Tsukyu Zangpo died, his wife was pregnant, and eight months later, she gave birth to a baby with facial features but incomplete limbs, as if it had only a head. His mother put it in the horn of a bison and fed it with milk, hence the name "འབྲོང་གི་རུ་ལས་སཀྱེས), meaning a man who grows up in the horn of a bison. Later, he slowly developed and grew, becoming more and more handsome, and was named cloth belt gong clip (སྤུ་སྡེ་གང་རྒྱལ). Previously, his mother had recalled his youngest brother, Yuchi, to the throne. The princes defeatEd by Rohan, who stole the throne of Zambhu. During the reign of the father and son of Zhigong Zangbu and Budai Gongjia, they were called "The Second King of Shangding". The remains of the beginning of the Gongzangbu can no longer ascend to heaven, and the tomb of the second king of Shangding is built on the rock of Shishan Mountain.
It can be seen from this that although RoonDazi usurped the throne, the Tubo XiZhiye royal family was interrupted for more than ten years, and after the hard work of the queen and her heirs, the royal family was inherited. From the beginning of the Cegong Zangbu, although Tubo Zangbu could not return to the celestial realm when he died, and the corpse remained in the human world, the attributes of the gods still existed. During the 31st Zambudari Niansi period of Tubo, the minister of Semba, Wei Shedorikugu, was killed by Therakyo Chireton, and Wei Yice, dissatisfied with Sempoje's handling of the case, had a dissenting desire to deviate from Senbo's engagement with Siddhi, and when he was traveling with Niang Zengu, Zenggu sang a song with the lyrics:
"On the other side of the Great River of Tangtang, on the other side of the Brahmaputra, there is a man who, although the son of man, is actually the heir of the gods, and only the true Son of Heaven can dispatch him, and only a good saddle can carry the luck." [6]
Finally, with the assistance of Zenggu and Wei Yice, Zambou led 10,000 elite soldiers to annihilate Senbojie, changing the land of Yanbo to Pengyu, and Niangshi and Weishi composed songs:
"The gods of heaven came to the earth, the lunzanlungoar were born of the gods, and the gods came to the earth..." [7]
In the late Tubo Dynasty in 822 AD, the following provisions were clearly inscribed on the "Monument to the Tang Dynasty" in front of the Jokhang Temple:
The Divine Zampu Ti lineage of Bo Ye appeared in the Nether realm and came to the master's house as the King of Da Bo.
The attributes that indicate that Tubo Zambu is a descendant of the gods have not changed.
3. The divinity of Zambu is also manifested in strange appearance and abnormal behavior. The Tibetan history "History of the Pillars" and others say that Nie Chi Zangbu's eyes are like bird eyes, his fingers and toes are webbed, and his tongue is very long, which can cover his nose. According to the Biography of Zangbu in the Past Dynasties, Zangbu was the son of the god of heaven, and although he was endowed with the form of a normal person, he was very different from ordinary people, had the great transformation of the divine power of ascending to the heavenly realm, was manic and arrogant, and often forced his subordinates to compete with him to test his ability.
The "Monument to the Tomb of Chisong Dezan" contains:
"Zanbu Tianzi reminded the celestial gods to appear and come to live in the human world." [8]
If a person who does not know the history of Tibet is asked to explain, he may not know what he is talking about. It is a transliteration of the འོ་སྡེ་སྤུ་རྒྱལ), which has been habitually used despite its inaccurate pronunciation. (འོ་) the meaning of light, radiance, and radiance; (སྡེ་) the meaning of the ministry, area, village. It can be briefly referred to as the Ministry of Light or the Radiance Region.
The Tibetan History Manuscript holds that the tribal chieftains are regarded as the descendants of the gods, which is an ancient concept, closely related to the primitive Bon culture of worshipping gods, and the worship and deification of chiefs in early human society was a common phenomenon. The reason why the Tubo Dynasty trumpeted that the Zanbu royal family was the descendant of the gods had its special political significance, as the descendant of the gods, Zanbu, was more qualified and entitled to rule other tribes, and the absolute monarch was supreme, explaining the reason for the emergence of strong royal power and the importance of consolidating royal power.
The Tubo people went to great lengths to give their kings the status of gods, based on a number of factors: First, to determine the sacred status of Zambu. For a long time, the snowy plateau has been frequently fought between the tribes of the state, each of which is trying to protect and strengthen itself and conquer the other, sometimes need to form alliances with other tribes, at this time the alliance lord can only have one, the result of fierce competition, the "layman" state lord can not become the ally. In the end, only a god from the celestial realm could be turned to to achieve this goal, and once the goal was achieved, its sacred status could not be challenged. The history of the development and growth of the Tubo Yalong tribe proves this. Second, enhance the strategic position of the Snow Race. Tubo has long been sensitive to the process of powerful countries and civilizations that have emerged in other parts of the world, and due to the limitations of natural conditions and geographical closure, the poverty of property and the scarcity of population, Tubo has developed an unprecedented sense of crisis. The belief that the Snow Race will not be conquered by other peoples and forces requires only one prerequisite, that is, unity and unity, the establishment of a stronger tribal alliance- the state, and the emergence of a monarch. The third is that the authority of the divine Zambhu is sacred and invincible, and this monarch should be different from other emperors, and he first patronizes the Tubo region closer to the sky. For this reason, since the divine Zambus came here as a human lord, the territory and race here are extraordinary, and their status may be higher than that of other races. It can be seen that after a long and difficult integration, the Tibetan society has successfully created a theoretical system of Zambu divinity and shaped the demigod side of Zambu.
(iii) Succession to the throne of Zanbu
1. The succession to the throne of Zambhu is hereditary. He is of Thebutan descent and is a descendant of the Tubo gods with unparalleled succession to the throne. This is the same as other races in ancient times who only recognized the lineage of kings, and Tubo is no exception. The "General History of Tibet Ando Scrolls" has been studied more carefully, and only a brief introduction will be given here. The succession to the throne of Zambhu is based on the tone of "father to son", and the first priority is given, as long as it is determined that there are heirs, even if the heirs are widowed, there is also priority. There is one case of a grandson's step-grandfather and two cases of a brother-in-law, which was caused by the extinct heir of the previous Zambu. It is obvious that the Tubo king Ting's organization in terms of Zanbu's succession is relatively complete, and even if there is a change, it can still function normally.
2. Zambhu pre-empts the kings. When the new and old Zambus continue in Tibet, it is often accompanied by chaos and turmoil. Among the 11 cases of tubo succession in Tubo, only 4 cases of smooth transition were, and the remaining 7 cases, zambu's horizontal death or war death suddenly occurred, and the succession to the throne of Zambu was orderly and strong, which was related to the fact that the tubo royal family Zanbu designated a good heir to the throne before his death.
(4) Zambu's real power and military exploits
Tubo Zambu was not only the son of the gods, but also a true king on earth, ruling all the affairs of the Tubo Empire. According to the "Overview of The Official Positions of The Tibetan Society"[9], the summary is as follows.
1. Have the final say on the hereditary candidate for successor Zambu. Successive generations of Zanbu after Nie Chi Zangbu were all hereditary generations of the Siddhartha royal family. But the hereditary process of Zambhu was not so smooth, but full of twists and turns and battles. The lineage of the King of Sidhuye was interrupted for a time duel between Tsangpo and Roang Daz, and several others were killed, but in the end it was continued by the tenacious inheritance of the heirs of the Sijinye royal family, which shows that the hereditary authority of the Siddhi no throne cannot be easily shaken;
2. Have the right to inspect, adjust, appoint and dismiss the internal and external ministers of the previous Tubo and the current Central Royal Court;
3. Have the right to inherit the written confession and promotion, status and rank of the heavy military general;
(4) To have the power of written praises, meritorious deeds and rewards against persons with great military merits, as well as the right to erect inscriptions, to reward land, fortresses and numerous slaves;
5. Have the right to name or change the names of the original and newly occupied areas;
(6) Have the power to decide on the punishment, exile and death penalty of ministers who rebel against the Zambu court;
7. Have the right to decide on major matters such as establishing relations with other peoples and countries, economic and technological exchanges, trade exchanges, marriage invitations, and wars.
Zambhu was not only a king who gave orders and did not leave the throne, but also the commander who personally led the army on expeditions. In 601, the 32nd Generation of Tubo Zangbu Nanri Songzan personally led a 10,000-strong army to attack Songba; in 638, the 33rd Generation of Zangbu Songzang Gampo personally led an army of 200,000 to Songzhou, threatening that if the Tang Dynasty did not have a princess, he would enter Tang Territory and engage in a small-scale war with the Tang general Niu Jin up to 50,000 Tang soldiers; in 644, Songzan Gampo personally led an army to defeat Zhangxiong; in the autumn of 700, the 36th generation of Zanbu Dusong Mangbu was an outstanding patrol, leading the army to Hezhou (present-day Linxia Hui Autonomous Prefecture in Gansu Province), and died in Nanzhao in 704 In 741, the 37th Zamb chi de Zuzan led troops to capture Baodahua County (in present-day Jianzha, Huangnan) and others. The Eastern Expedition and the Western War are the life portrayals of the Tubo Zambus. As the divine Tubo monarchs, they did not hide in the deep red palace, sitting on a high throne, only knowing how to give orders, and the Tubo Zambus may be more willing to run in the wild, which is different from the emperors of the Tang Dynasty. The king personally led the troops out on the expedition, and the ministers of the imperial court who held military power were at his disposal, and could make major military decisions anytime and anywhere, without having to run back and forth between the vast snowy mountains and meadows, which greatly saved manpower and time; personally experience the lives of subordinates and soldiers, learn more about their joys and sorrows, and effectively implement military orders and government orders; and greatly enhance the prestige of Zambou and greatly encourage the morale of subordinates. At the same time, Zambu can also feel the sunshine and cold currents of the external world, the difference between beautiful scenery and poor mountains and bad waters, cold and lack of oxygen and birds and flowers. The spiritual will of Tubo Zangbu has been further sublimated, and the experience of marching and fighting has been further accumulated. The human side is also manifested in the fact that Tubo Zambu is still a devout believer and a scholar who is eager to learn.
"Since then, Zambhu Songzan Gampo has been practicing writing intensively, and for four years he has been closed behind closed doors, and the ministers have criticized this... ”[10]
It can be seen that Songtsen Gampo has devoted himself to the realm of practicing writing. Both Songtsen Gampo and Trisong Detsen mastered the Tubo script, which in turn differed from the khans of the nomadic peoples of the north. At the same time, Zambu's humanity is also manifested in aggressive samurai, cheerful singers, inactive puppets and even short-lived ghosts under the sword.
In short, the vast number of people in Tibet, including Zambu himself, have shaped the image of Zambu, which is a symbol of the unity and strength of Tubo, and an important symbol of the Snow Empire, and the supreme commander of the Tubo army is the supreme ruler of Tubo. There is a passage in the history books that evaluates Chisong Detsen:
"During the period of Trisong Dezanzanpo, the customs were pure, the state politics were far away, and the king ruled the territory between heaven and earth, and was the ruler of the upright crowd and the beasts that looked down, and his political achievements were revered, and he was a model for people. Reward those who are good, and punish those who do evil. The virtuous and heroic are rewarded, and the foolish and lowly are raised in the servants of the inner government. Si Shiye, the great theories of governance can be harmonious. If a foreign enemy invades, it is first dealt with with strategic and detective measures. Internal affairs are clear, customs are pure, everyone is loyal and diligent, not jealous, not evil. Loyal and heroic men, praise everywhere, appoint official positions, shepherd and guard all places, the people are safe and stable, and those who have families are virtuous and upright. The sergeant guards the border and acts as a scout, teaching strategy and martial arts. Because of the wisdom and strategy of both, there is no place for hatred and hatred. After attaining the supreme enlightenment of the Buddha's teachings, he practiced them, from Shouyi to the four realms of the frontier, and built a temple to establish the teachings, so that all people and compassion, mindfulness, and life and death were liberated. The foundation is eternally solid, and the life expectancy is boundless. ”[11]
Zambu himself felt that as a Tibetan monarch, he was powerful and powerful, and his power was flourishing, which was different from the kings of other countries.
It was decided to build Samye Monastery in the Year of the Rabbit. Zanbu said: The world is greater than the king of Tubo. Among the tubo kings, there has never been a greater than me, but I have not yet done any merit, so I should do something great now, you wait for these wise Tubo subjects to say. ...... Do I build a big palace that sees my uncle's Handi? Or build a crystal tower like Higashiyama? Or fill the deep valley of the ditch with gold powder? Or is The Mount Ofhis wrapped in copper and fitted with a nail hat on the inside? Or is the Zangbu River packed into a copper jane so that it flows out from the side? Or dig a well in Gaqiu Pond that is 991 meters deep? (庹: The distance between the two hands when the arms of an adult are extended to the left and right) Or to build a temple like a liter? Which of these do? You wait for the choice! [12]
It can be seen from the words of Trisong Detsen that he seems to regard his power as higher than other monarchs in the world and the previous Tibetan zamboo. In fact, this is also the case, during the construction of Samye Monastery, the forces in all aspects developed to the peak stage, and there were only a few forces that competed with Tubo militarily in the east, west, south, and north.
The way Zambu was born, the royal lineage, and the position of power all had different characteristics, and it was also an important factor in the prominent centuries of the Tubo Dynasty. At the same time, there are huge hidden dangers in the Zambu system, and the final collapse of the Tubo dynasty speaks for itself.
(5) The danger of the throne of Zanbu
The throne of Zambu at the top of the pyramid means lofty status and power, but also faces imprisonment and death at any time. From the day of his accession to the throne, Zambhu had only two paths ahead of him, either to sit on the throne to the end or to die. There is no third way. Once Zambu succeeds to the throne, whether he is eligible for office or not, there is no change of term, which is hereditary system. "The Origin of the Religion of Di Wu" contains:
"How many Zampu were killed?" What was the cause of the murder? How many people died under the knife? There are ten of them. ”[13]
The Zambhus who died unnaturally were Tsung Zangbu, Namri Lunzan, Jansarawan, Muni Zampo, Chidesongzan, Mudizamb, Langdarma, Nanzhwosong, and Bekozan. Some fell off their horses and died, some were poisoned, some were killed, and so on. The "Analysis of the Causes of Death of Several Tibetan Zampus" published by sonam Tse-rang of the Tibet Institute for Nationalities said:
"Several Zampu were killed, namely Chidezuzan, Muni Zampu, Trizudtzan and Dharma Zampu, plus the two chiefs of the previous Yalong Xizhiye Tribal Alliance, namely Gongzangpu and Nangri Zangzang, for a total of 6. As to why they were killed, there are different accounts in Tibetan sources, which basically boil down to religious struggles. ”[14]
He believes that many historical books and research results attribute the murder of the above-mentioned Zampu to religious conflicts, but this statement is too perfunctory. Zhigong Zampu was killed in battle during the invasion of the Niangruo Chambord tribe, and the death of Nangri Zanzan was the result of the intensification of contradictions between monarchs and vassals or in alliances during the establishment of the new system due to unfair distribution of benefits. Chidezuzan was the first Zampu to be killed in Tubo after the establishment of a unified Tubo slave dynasty, and his death was both political and religious. Muni Zampu was poisoned by his mother, Cai Bangshi, for taking care of Concubine Ruyong at the behest of his father, which implied very complex political factors. The tibetan society began to highlight various contradictions from the late years of Trisong Detsen, and the murder of the royal family Chizu Detsen was not an accidental event, but an outbreak of long-term contradiction accumulation, and the policy of worshiping Buddhism ignited this hidden fuse. Damazamp's death is a victim of power struggles and a scapegoat for cultural conflicts, and should not be seen merely as retribution for the "annihilation of the Buddha."
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