Atisha was a Bengali, but was mainly active in what became India.
He was originally the second son of a local king, but later he resolutely joined Buddhism and participated in the restoration of Tibetan Buddhism.
After the Langdama eradicated the Buddha, Tibetan Buddhism once maintained its inheritance in the form of Tantric Buddhism with great difficulty.
It was not until the slave rule system on the Qinghai-Tibet Plateau gradually disintegrated that Buddhism finally regained the soil for growth.
Therefore, Atisha and others had the opportunity to participate in preaching on the road again.
He and Rinchen Zangpo were one of the important figures in this process, but it was a pity that he had not yet entered the Qinghai-Tibet Plateau to participate in this great process.
As for why he was with the people from Puyane, it seemed a bit coincidental.
When Atisha was young, he went to Southeast Asia to spread Buddhism. This may not have been a rare thing at that time, because the local Theravada Buddhism was most likely spread through that route.
This means that this transportation route may not be unfamiliar to Indians.
What is interesting is that in the prelude to the coming of the Age of Navigation, Islam from Central and Western Asia also broke into the vision of the indigenous people of Southeast Asia during this period. Even their spread was earlier than Buddhism. Only the Philippines, the easternmost village in Southeast Asia, soon had a large number of sultanates.
But that was a problem that the people of the Ming Dynasty had to face. For the people of the Song Dynasty, Buddhism still held a dominant position in several nearby countries, especially Japan, Korea, Chenla and Bagan.
Of course, this is inseparable from the active dissemination of some eminent monks, and this dissemination process can often bring some unexpected gains.
Smart Arabs have already discovered some secrets in this, but they are believers in Islam after all, so even if they discover it, it is difficult to take advantage of it.
But the secular Song Dynasty regime did not have this problem. Therefore, Puyane's friends believed that the Song Empire could take advantage of this and open up some previously unimagined areas in Southeast Asia.
This idea was first reported to Pang Ji, but he did not get Pang Ji's approval. Later, he passed it to Li Ning in the form of a letter, which instantly made the latter smell the bloody smell of despicable cunning.
The spread of Buddhism first requires temples, and temples need land, which already has the prototype of plantations.
Once Buddhism began to spread actively, the number of adherents would increase, and their endowments might also include large amounts of land. This is not unusual, and similar situations occurred repeatedly in Chinese history.
Moreover, once believers are admonished and join the temple, they will no longer engage in farming, so idle land has become an excellent target for acquisition.
This also means that the capital of the Song Dynasty can obtain a large amount of land in Southeast Asia and the income that comes with it.
What is very interesting to the Arabs is that the people of the Song Dynasty continued the fine traditions of Chinese civilization in their use of land. The Soviet Union was not very familiar with it, and the Chinese civilized Arabs also firmly believed that those lands would be full of vitality after falling into the hands of the Song Dynasty.
But Li Ning soon realized that this process was actually more beneficial to the spread of Buddhism, because the capital of the Song Dynasty would materially guarantee the spread of Buddhism, and whether these capital could be exchanged for sufficient returns depended on The results of the spread of Buddhism were extremely detrimental to the Song court.
So Li Ning wrote back and asked Pang Ji if he had seen through this, so he didn't have any thoughts on the plan, but Pang Ji's reply left him speechless.
He only mentioned one allusion to Li Ning, that is, three martial arts destroyed the Buddha.
Langdama's extermination of Buddhism in Tibetan Buddhism occurred during the period when Emperor Wuzong of Tang Dynasty exterminated Buddhism. The reason is that the increase in the number of temples has caused serious waste and occupation of land in terms of social resources.
As for why the phenomena of waste and occupation appear at the same time, it is because they occupy things that are not used, so it is a waste.
Therefore, Buddhism seriously threatened the existing order and caused an increase in the number of social difficulties faced by homogeneous groups, thus attracting attacks from the ruling group.
A hundred years later, Emperor Wu of Zhou also used the same method to teach Buddhism a good lesson.
But even so, the scholar-bureaucrats of the Song Dynasty still had the tradition of advocating Buddhism, and Ouyang Xiu was one of them. In the later secular culture, Buddhism still maintained a tall image, but in fact, it left a bloody legacy in the process of social development. The facts cannot be ignored.
Therefore, if it is tied to the spread of Buddhism, the development of the empire must appear in another form.
Spreading benevolence is what both the empire and Buddhism want to do, so this can be used to tie the relationship between the two.
The disadvantage of Buddhism is that it has a certain tendency to escape from the world. But this does not bring positive benefits to development.
Therefore, Buddhism must have another set of theories to guide its retreat from the world.
Buddhism is mainly used for subjective mind cultivation. It belongs to the category of metaphysics but is more illusory than metaphysics.
Therefore, physical utensils must play an important role in this process.
Therefore, Li Ning began to create overnight, preparing to package the beauty of the artifacts and their usefulness to mankind under the benevolent plaque of benefiting society. The promotion by Buddhists provided space for technology and commercial profits for the further development of Song Dynasty society.
It goes without saying that technological space is the foundation, and commercial profits will call on more people to take action. This is the jack released by Li Ning.
Therefore, the establishment of a new type of temple is completely meaningful in Li Ning's opinion. Buddhist escapism has positive significance in reducing social conflicts and reducing public security incidents.
Everyone with the ability to consider reality should not ignore this, therefore. Promoting Buddhism is of great positive significance to Li Ning. At least compared to Taoism, which advocates reality, the harmony of the social atmosphere has a better effect on its strength.
As for those ordinary people who donated the front desk to the illusory Buddha and gods, it is better to donate to the school and let them solve the basic difficulties of the school's financial fund like the old alumni in the West.
The idea of opening a school in a temple is not a strange idea for Li Ning. Since they can learn Buddhist scriptures, they can also learn construction, carpentry and other miscellaneous crafts. This is not a difficult thing for them. But once the skills are learned, it may be a quantitative supplement or even a qualitative improvement for the empire's craftsmanship.
