Speaking of Cangyang Gyatso, many romantics are no strangers.
I have probably heard a few of the poems he has passed down to future generations.
such as:
I was worried about the sentimentality of damaging the Brahman, entering the mountains and fearing that I would fall into the city, and the world would have two complete laws, and I would not fail to live up to the Qing.
The shadows in his heart are full of illusions, and he transforms into a beautiful person, just like the moon on the Dongshan Mountain, gently walking out of the highest peak. Although my love affair with the Yiren Ben family is exhausted, Qingming returned after the spring, and several wild bees fell in love with flowers. The crane flew high and soared, and the clouds were covered with snow. This trip is far from the end of the world, and the pond is within a few feet.
But when they have seen each other, they know each other, and when they see each other, they are not seen. Ender and Jun are inseparable from teaching life and death to love.
That day I closed my eyes in the incense mist of the sutra temple, and I suddenly heard the mantra in your mantra That January I shook all the prayer wheels, not for the sake of transcendence, only to touch your fingertips That year, I prostrated my head and crawled on the mountain road, not for the sake of seeing, just for the warmth of your life, I turned the mountains and the water to the stupa, not for the sake of the next life, only for the night I met you on the way, I listened to a night of Sanskrit singing, not for enlightenment, only for the breath of you, I turned all the prayer tubes, not for transcendence, only for touching your fingerprints That year, I prostrated my head to embrace the dust, not for the Buddha, just for the warmth of your life I went over the 100,000 mountains, not for the sake of cultivating the afterlife, only for the moment I met you on the road, and I ascended to immortality, not for eternal life, but for blessing you with joy and peace
Wait a minute......
Each poem makes people can't help but immerse themselves in the pure love of men and women.
Some people here may ask, since Cangyang Gyatso is a living Buddha, why did he write so many love poems?
It has something to do with his background.
Before introducing the life of Cangyang Gyatso, let's explain the two mainland misunderstandings about Tibetan Buddhism.
A living Buddha is not the same as a monk, nor is a living Buddha equal to a sect leader.
In Tibetan Buddhism, it is roughly divided into Nyingma, Gelug, Sakya, Kagyu, Bonpo and other sects.
Each sect has its own system of reincarnation of living Buddhas, with the Gelug Panchen lama and Dalai Lama being the two most famous reincarnation systems.
The Panchen Lama is considered to be the incarnation of Amitabha Buddha, while the Dalai Lama is the incarnation of Avalokiteshvara.
Why are both systems related to politics?
Originally, both the Panchen Lama and the Dalai Lama were enthroned by the Mongols, and later by the Manchu Qing government. The aim was to strengthen the rule over Tibet.
After the unification of religion and state, the two great living Buddhas of the Gelug school were the two great leaders of Tibet, in charge of the former Tibet and the latter Tibet.
Thanks to the support of successive governments, the status of the two living Buddhas in the hearts of the people of Tibet is unattainable.
However, the living Buddhas in Tibet are not just these two.
Today, there are more than 1,700 living Buddhas recognized by the government, in addition to more than 10,000 people who have been self-identified by various temples, many of whom are fake living Buddhas.
Monks in Tibetan Buddhism, like in the mainland, are required to observe strict precepts. Rumors that lamas can drink wine and eat meat to get married are not objective.
There are two types of living Buddhas, one is a monastic living Buddha, and the other is a living Buddha at home.
The monks were brought into monasteries from an early age, received precepts, and were cultivated as heirs of the human sect.
Living Buddhas at home are called home tantric practitioners, and they have not entered the temple, nor have they received the precepts, and they can marry and have children. Similarly, they can enter the temple and enter the management, and the status of their families has also risen with the tide.
But there are still some living Buddhas who are unwilling to participate in politics and management of the temple, and who give up their rights to others, while they themselves devote themselves to practicing and are real living Buddhas in the hearts of the people.
Cangyang Gyatso's origin is very special.
Originally, his parents were both serfs and believed in the Nyingma sect. But he himself was elected as the Dalai Lama of the Gelug sect because of a political struggle.
So far, the Dalai Lama living Buddha system has been passed down for fourteen generations, and Cangyang Gyatso is the sixth.
Cangyang Gyatso was born in the 22nd year of the Kangxi Dynasty, to a family of serfs in Tibet.
If he had not been chosen as a living Buddha, he might have inherited his family business and become a shepherd, spending his life with cattle and sheep in the blue sky and white clouds; he might have become a folk poet, leaving wonderful poems in his free imagination.
Fate, however, pushed him into a political whirlpool.
In the twenty-first year of the Kangxi Dynasty, the year before Cangyang Gyatso was born, the fifth Dalai Lama passed away, and his close disciple Sangye Gyatso, as the Tibetan Dipa (King of Tibet), chose to keep his secrets from the death in order to escape the rule of the Mongol Khan King.
In the twenty-fourth year of the Kangxi Dynasty, Sangye Gyatso found Cangyang Gyatso and selected him as the reincarnation of the Fifth Dalai Lama.
However, this is all done in secret.
In the thirty-fifth year of the Kangxi Dynasty, the Kangxi Emperor put down the Dzungar rebellion. Upon hearing the news that the Fifth Dalai Lama had died, the Kangxi Emperor was furious and issued an edict rebuking Sangye Gyatso.
Sangye Gyatso then welcomed Cangyang Gyatso back to the Potala Palace in Lhasa and made him the sixth Dalai Lama. However, Cangyang Gyatso was only 14 years old at the time, and he could not control his own power at all, and could only exist as a puppet of Dipa.
Out of this status constraint, Cangyang Gyatso was depressed in his heart, which provoked a rebellious mentality. Often pseudonymous nobility, wandering in the streets and alleys of the city, indulging in lust.
Just like the poem he once wrote: Live in the Potala Palace, I am the greatest king of the snowy land. Wandering the streets of Lhasa, I am the most beautiful lover in the world.
However, a puppet is always a puppet. Before Cangyang Gyatso could actually exert influence in Tibet, another political struggle pushed him down the abyss.
In the forty-fourth year of the Kangxi Dynasty, the struggle between Dipa Sangye Gyatso and the Mongol Khans became more and more severe, which eventually led to conflict, and Sangye Gyatso was killed. Kangxi deposed Cangyang Gyatso from the Title of Dalai Lama.
Legend has it that Cangyang Gyatso died on the shores of Qinghai Lake on his way to Beijing. It is also said that he was rescued by monks and soldiers and has disappeared since then.
Since then, his tragic life has ended.
The Potala Palace enshrines the spiritual pagodas of the Dalai Lamas of previous generations, except for Cangyang Gyatso. However, people have not forgotten him, and the poems he left behind have not only been passed on by word of mouth in Tibet, but have been studied and translated by many scholars and are now well-known at home and abroad.
It can also be said that Cangyang Gyatso did not make much achievements in the political and religious fields, but he carved his name on poetry and immortalized it in future generations.
His poems use the characteristics of Tibetan harmonic folk songs, with strong rhythms, ups and downs, short and powerful, as beautiful as a ballad.
Various metaphors and symbols are also used to push the artistic conception of poetry to a high level. Moreover, the sentences of the poem are easy to understand and natural and fluent.
In terms of content, Cangyang Gyatso's poems are bold, sincere and profound, daring to challenge the traditional world, vividly jumping on the wonderful love between men and women on the paper, and at the same time, while narrating, summarizing many philosophies of life and leaving inspiration for future generations.
It can be said that Cangyang Gyatso is a god created in Tibetan Buddhism. However, his rebellion negated the worldly creative situation, and wrote his love and hatred, bitterness, thoughts, and feelings into verses, forming a unique energy and fulfilling his own divine position.
His verses have purified the hearts of generations.
(Transferred from the Internet, infringing joint deletion)