Tibetans are particularly obsessed with the worship of mountain gods and persistent. This phenomenon is determined by the specific geographical environment. Throughout the Qinghai-Tibet Plateau, known as the roof of the world, there are towering snow peaks and flowing cold light everywhere. It is the divine power of nature that leads to people's long-term worship of mountains, which leads to the folk custom of belief. There, all the mountains can show magical power, and all the mountains are the embodiment of God. It is said that the mountain gods entrenched in Tibetan areas are also divided into good and evil. Some mountain gods are in charge of mountains with mild climate, and there are thousands of miles of fertile fields under the mountains. People rely on the blessing of mountain gods to get a bumper harvest in hunting and animal husbandry. These mountain gods are good gods and are admired by herders. Some mountain gods are in charge of the mountainous areas with cold climate, which are barren and barren. The mountain gods here are withdrawn, have a bad temper and are the easiest to offend. When they are not satisfied, the wind blows, thunder and lightning, and hail. These mountain gods are evil gods and are feared by people. Because the mountain god has the dual nature of blessing and misfortune, the shepherd has to fear it, beg it and be impressed by it.
Yarra shampoo? The summit of the mountains
During the period of Tibetan primitive nature worship, mountain gods were regional. In other words, people in a certain area only worship the mountain gods in the area, and if they cross the border, it will lead to disputes between tribes. In Gesar, a Tibetan heroic epic, such a war caused by crossing the border to worship mountain gods is described: the Hall tribe set up Ebo (Mongolian, Manidui language in Yamaguchi) on the mountain to worship the snow-capped mountains in Maqingbang. When Ling tribe learned about it, they thought that Ma Qingbang Day was a mountain god worshipped by their tribe, and Hall tribe established Ebo without authorization, which was an infringement of Ling tribe. So they sent troops to block the road to the snow-capped mountains. And destroyed the altar built by Hall, which triggered a tribal war. This story shows that the early mountain gods in the Qinghai-Tibet Plateau were all monologues, and each tribe only worshipped the mountain gods in their respective regions. Like primitive tribes, there is little contact between mountain gods. Later, with the development of Tibetan society, the territory of tribes continued to expand, and more mountain gods appeared in a wider range. The original independent mountain gods gradually formed a regional god system. Just as a tribe needs a leader, so does the mountain god system. In this way, as the main body of the region, the mountain gods were naturally promoted to the official position of the mountain gods, while those gradually expanding down-and-out mountain gods were brought into the system of the main mountain gods and accepted the jurisdiction of the main mountain gods. The four mountain gods in ancient Tibetan legends are the products of this historical period.
Before Buddhism spread to snowy areas, there were four mountain gods in Tibetan areas. They are Nyainqentanglha in northern Tibet, Kulaj in southern Tibet and Ward Gongga in eastern Tibet. They are all mountain gods in the regional mountain god system, and the peaks within their jurisdiction are all their subordinates. Later, in order to plunder wealth and slaves, Tubo ministries fought frequently, and weak tribes were constantly conquered. By the 6th century A.D., the Sibuye tribe of Yalong River in the Yalong River Valley in the south of the mountain became more and more powerful and gradually became the leader of the tribal alliance. At the beginning of the 7th century, Songtsan Gambo came to power and established the Tubo Dynasty. The Sibuye tribe in Yalong River has been invincible for years, which is naturally inseparable from the glory of the tribal mountain gods; While promoting the evolution of the world, mountain gods are also reversing Gankun itself. So, what about the mountain gods of this tribe? d？ D Yala shampoo, the first of the four Tibetan mountain gods, was a great success in the future. Actually, Yarra shampoo is not a mountain. Among the thousands of mountain gods in the Qinghai-Tibet Plateau, it can go from a tribal god to a regional god leader and then ascend to the throne of overlord because it stands on the land where the Sibuye tribe in Yalong River thrives. It can be seen from the appearance of Yala Shampoo Mountain robe that this mountain god has become the highest mountain god in the history of Tibetan mountain gods. Without a brave and skillful king of Tubo, the God of Shampoo in Yala would not be the supreme commander of all Tibetan gods.
White, the color of the mountain god
Dazzling to form this bright world? Among the gorgeous colors of T-chaos, white is the most admired by Tibetans. In their minds, white is the most beautiful and sublime color. Therefore, among many myths widely circulated in Tibetan areas, mountain gods are mostly white and mighty gods. For example, Yala shampoo is a mountain god, with skin as white as a conch and a white coat. It flew around riding a white yak, spewing a snowstorm from its nose and mouth, turning the world white. Once it gets angry, it has great magic power, which can destroy rocks and cause floods. Another mountain god, Nianqing Tanggula, belongs to one of the four mountain gods who defend and hide, and is also dressed in white. It is the patron saint of treasures that people admire. In the prayer ode of Nyainqentanglha Mountain God, it showed us its majestic posture. This ancient eulogy reads: "... I call you nobody, Dorje Bavacai. Nyainqentanglha, what are you wearing? You are wearing a white silk dress; What horse do you ride? You crossed the snow-white pony. You hold the vine in your right hand and the crystal sword in your left hand, galloping through the three realms and reflecting the light! " For another example, Anima Qingshan, known as the "Lord of War" on the southern edge of Qinghai Province, not only has many interesting stories of her own, but also her wife knows them accordingly. Animaqing's wife, Mary Qiangre, is the foreman of the twelve goddesses in Tibet. Her skin is white and moist, like greasy milk, wearing a fluttering white gauze dress and riding a stag with pure white fur. She is a charming hail goddess with a lotus-like appearance. Another example is the famous Tashilhunpo Temple where there is a man named Qiao Wu. The patron saint of Qingjiawa wears a five-Buddha gold crown, a silver mirror on his chest and a white robe and armor. This deity was originally the guardian of the first iron gate in southwest Luo Cha. Because of its beauty, honesty and frankness, I * * * Lama asked it to be a land protector when building Tashilhunpo Temple. It has been more than 500 years since, and there is its jade hall on the hill behind Tashilhunpo Temple. We can see from many Tibetan myths that since ancient times, in traditional concepts, "white" is not only closely related to the concepts of beauty, purity, light, goodness and honesty, but also closely related to the divine power of mountain gods. Awe, the feeling of mountain gods
Although Tibetan belief in mountain gods originated from natural worship in ancient times, even in modern times, herders still have heartfelt doubts about mountain gods. On the Qinghai-Tibet Plateau, several shepherds walked on rugged mountain roads or encountered steep cliffs. Everyone dare not cough, whistle, make any noise, or even let the stone roll into the canyon, for fear that a little carelessness will lead to a storm or landslide. If someone spits in the valley, it is disrespectful to the mountain god, saying that this person will get seriously ill in the future; Others saw with their own eyes that their necks were bent, because they blew their noses on the mountain road, and their nakedness was uncomfortable, because they urinated under the cliff ... It was said that these were all punishments from God. There are many extraordinary mountains on the Qinghai-Tibet Plateau that are regarded as sacred mountains. They are the patrons of Tibetan areas. In the tribal times, each tribe or temple has its own sacred mountain, guarding the tribe and protecting the prosperity of people and animals. It naturally accepts people's sacrifices. No matter how high the mountain is and how dangerous the road is, the shepherd must go up the mountain to stew mulberry on schedule. There is a mani pile on the top of the mountain with colorful flags. The wind blows from all sides of the cliff. These prayer flags sway with the wind and make a quick crack, which is magnificent and gives people a sense of terror. In the shepherd's mind, rocks are the bones of the mountain, the land is the skin of the mountain, and forests and grasslands are the hair of the mountain. Therefore, it is forbidden to firewood and dig holes on the holy mountain, and it is also forbidden for herders' livestock to steal sacred grass on the mountain. Those who violate taboos will be severely punished. Worship the holy mountain
The holy mountain is a place where people worship. People say that some sacred mountains can turn around the mountains and clear away the sins of a lifetime; Ten turns can save you from falling into hell in 500 cycles of life and death; Turn into a Buddha in this life; If you die in the mountains, it is a kind of nature. Therefore, pilgrims around the mountain are in an endless stream. Shepherds came from far away in twos and threes, carrying bags and wearing travel-stained clothes, and worshiped around the mountain where the sacred mountain was located. They held their hands above their heads, then slowly retracted to their chests, threw themselves forward, stretched out their arms, touched their foreheads, and took a big step forward after getting up. This kind of collapse, step by step, takes dozens of days to go around the mountain. No matter under the scorching sun or in the wind and rain, people facing the mountains are squinting and crawling stubbornly on the mountain road. Take a sip of spring water when you are thirsty, and a sip when you are hungry. Some mountaineers have blood on their foreheads and cocoons on their palms, but they still trudge, measuring the circumference of the mountain with their own flesh and blood without hesitation. Many people facing the mountain said that they were very lucky to hear the faint bell and sound at the crack of the iceberg on their way up the mountain, and said that it was an auspicious song from the sky.
It can be said that sincerity is spiritual.