 And I'd like to thank you for inviting me to the workshop and I'm sorry, I cannot talk. My topic today is about the trend to lack. The two terms you are all very familiar with. Now, this is, here are the explanations by modern texturized, but in the old Tibetan texts related to the Tibetan kings, especially in the phrases in Phrasing the glories of the kings such as Jis, the above explanations are just not right. Now, a variety of interpretations have been provided by scholars, first by McDonnell, then by Stein, and Han, and Wang Shaif, and Michael, and the Phrasing one is published in 2018 by Bailef, and I know you are all aware of them, so I will not go into detail of this. In what follows, I will go to my interpretations and I have to propose that both Chi and Chu La are the equivalent of Chinese Confucian concept Li. Now, it was Stein who first, in 1992, introduced us to these two old Tibetan manuscripts, PT-87, PT-98, he says that there are two examples of the same text in this text is an account of wise maximans from Chinese Confucianism, but he had not been able to identify the citation. However, Stein's identity, oh, sorry, right here, and he said certain Tibetan terms such as Chi and Chu, which ought to have a particular meaning of a specific Chinese word, but he proposed that Chi would be the equivalent of Dao and Zhezhe of the, however, Stein's identifications are proved to be not acceptable. In 2005, a Chinese scholar, Nie Hongying, found the citations of PT-988, and he pointed out that the manuscript derived from Taikun Jiajiao, a work intended for the instruction of children in ancient China, especially in Tang and Song period. Now, this is a sentence from the manuscript and let's see my translation much clearer. Now, this sentence, it says, Chi ma yin ba la, mi gyi gian, mi lo, kai mi pao, no yang yang do, Chi ma yin ba la, nian gyi mi yu, and the Stein translates all two in it as principle. Can you hear it? Yeah, yeah. Actually, the sentence is from Taikun Jiajiao and Taikun Jiajiao again is from Analyze or Confucius from Wenyi. In the chapter 12 of the, has this sentence, fi li wu shi, fi li wu qing, fi li wu yan, fi li wu dong. If it is not accordance with the properize, I do not check it, look at it, and etc, etc. So, should interpret it as the properize. By the way, this is the equivalent of yi, but I will not go into it because it's not the topic of today. Now, there's one case. The another case came out in 2017 when Sa Ji and Sa Ren Gao-Wa identified a Dong-Huan Twitter manuscript from Nakamura Collections, the teaching of ancient Taikun. The manuscript has close relation with PT 988, many sentences of the two overlap. Taikun Jiajiao is its main source, but there are citations from other Chinese classicals, such as Analyze's Book of Rights, Book of Ethics, Book of Changes, etc. The passage we just cited is in the new manuscript. Here I copied another sentence that contains the word, the properize. Yeah, it says, The sentence is from Taikun Jiajiao, Li Wen Lai Xue, Bu Wen Wan Jiao. Thus, I heard according to properize student's goal for learning, but not teacher's goal for teaching. So, again, Xue is the equivalent of Li. Now, I want to use the meaning, Li, to translate the word, Xue, and some of the Tibetan texts. When describing the ancestor, Chi Deng Bo can mean to Tibet as a lot of people. It says the people there, Xue San du Qi practicing good rights. This is a passage from the Western inscription, it is here, La Ka. When Chi Deng Songzang decided to bestow his favor to the monk, Nian Ding Nian Jin, he said, the reference for confusion is the properize in throwing favor, Ka Jin Jinbei, Chi Jinbei. Another one, the chapter three of the old Tibetan chronicle tells how the king of Nian Po, Simpo Jie Dage, was wrong in all his action. It says he reversed the properize and changed the government affairs. The Lord did all wrong thing. Then his minister Nian Ding, Ji Song Na Po, beggered because Lord did all things in the reverse in the wrong direction. Our government affairs are not like the government affairs, properize are not like the properize. So what's wrong with it is. Now, sometimes Chi combines with Lu, Lu referring to the, all those related Lu, the such as rice and the customs, ritual, ceremony, et cetera. Here is a sentence from the old Tibetan Sen Su in which the king will give his command to his soldiers and stated how the king, Du, old son, with all wrongs and Du's uncle began to criticize him. He said, the action like this against the right of the custom, Chi Lu, they gave up is him proper. Again, in the chapter four of the old Tibetan Sen Su, the king will give his command to his soldiers and stated that the king, Du, evil who is, and he says, he said he be held improper against the right and the custom. That's both without and within the kingdom, only falsely in tiny war practice in the subjects held in terror, tyrannized. Now, I think it's equivalent only in what follows. I would like to show that the two lines are also equivalent of the same Chinese word. As we all know, in the number of old Tibetan texts, Chi Lu often makes a pair with Du or Du La written as Chi Lu son and Du Chi or Du La son. Though the order may be inverted, Sam was point out that the two terms seem to be sometimes equivalent, sometimes slightly different but related. In terms of the classical Chinese grammar, it is Hu Wen, maybe my English translation is wrong, but it is definitely Hu Wen. For Du La, Sam once point out that it refers to the political or administrative institutions or good conduct. The interpretation is right, I think he's right. However, he did not find the exact Chinese word for it and I believe it is Lee. Now, let's turn again to the old Tibetan Sanshu. This is the chapter of accomplishment of military actions just in which King Wu decided to abandon weapons out there on the wall against the Sam kingdom and he ordered, he ordered, and this is my translation. The weapons were all laid down and he ordered to hear out Du La together with the calligraph and the mathematicians be practiced in the land. And then he set free at the place where the horse is needed for authentic expeditions and they release the cattle at the front of the bowling. Now, let's look at the original Chinese text. Here you see some words are large and some words are smaller. So the larger words are supposed to be the original scripture of Sanshu. And the smaller words are supposed to be interpretations the notes made by Confucius or Hephaenist. It says it means abandon weapons in the building culture and let's start the big words first. It says which means set free, set free the horse at the north of the horse and set free the cattle at the forest. And then means to show all the people I'm having that the horses, the cattle will not be used anymore but the Tibetan text does not translate it. Now let's turn to the Tibetan text again. Apparently the second part which I marked with purple is a translation of Fima in Huashan Zhiyan Fang Nui Taolin Zhiyan is the exact translation almost exact. But the first part, the first part we see is not the translation of Yan Wuxue. Yan Wuxue means to give up the weapon and to building up culture. The first culture is not the translation of Yan Wuxue. Let's look at the Chinese text. It's translating the smaller words. Do you see smaller words? Daigang de pui hu bi shi bu yong xing li shi shi xian shi xiu weng jiao. So that is the exact translation of Sacheng num jin menle. No, no. Kaolin translated net as putting away but it's not putting away. It's lying down. Lying down all weapons but there's no translation for pui hu bi shi bu yong. Which means the weapons were covered with skins or tied indicating no use anymore but no translation for this Chinese word. 行李社社学习文教, which means to practice to set up school and to develop education. So, and I think let's look at the Tibetan again. I believe Zhu Lajue is a translation for 行李社, and Yijie Lu is the word. 社学习文教 4, so I believe Zhu Lajue is a translation of this. Then what is this? In ancient China, a perfect human being, a jinsi, was required to master the six arts and the jiatri. The jiatri was one of them. The art or jiatri was a competitive sport of using a ball to shoot arrows according to certain standards. It is believed that in ancient China, all normal men had to master the skill. Out of the two Buddhist monks, the king would believe there would be no more or any more. So, he ordered the people to practice this. This means the art tree according to certain rights, instead of the art tree simply for fighting like before. Now, after the court, the king would decide to lie down the weapons and to build culture, which shows that the king wanted his people there out, having knowledge in cartograph and the proper rights. He hoped his people were well educated in culture, but not in fighting. Therefore, I would go further and propose that in all Tibetan peoples' understanding, the word tula actually means li. The word tula appeared three times in all Tibetan Sansu. Now, I would like to demonstrate that the interpretation li is well suited to all three causes. It applies from 130 to 34. In which the king would state, let's see my translation, I created print with reverence to ministers having obtained 10, and with these ministers, I respectfully reserved the prince for hermit, and then cut off those orderly road. Our kingdom, unlike the others, is great and presents of properities, the barbarian architecture. All the kingdoms gathered under my sway and respectfully heed my commands. Here, I translate Nampitra as the principle of heaven, which is the highest one of the proper rights, and I will return back to this soon. Now, another one is in line 31 to 35, in which the king swore with his soldiers to fight with the sun, and he said, your normal manful jewel on the west regions, because you clearly know the principle of heaven, so you clearly rise in custom of good and evil and live in a state of exception. The king of Yin Zhou did not practice the custom of filial respect and honesty and five kinds of principles, and he did not think respectfully of the properities, the spirits, the dead ancestors, and the architecture of the former generations of ancestors. Now, this passage has a similar sentence in lines 78 to 808, so we can see that Zula has a similar meaning as Namsa here, because it says Namsa-tan, Latan-shekhu, but here it is Zula-tan, Zula-tan, Guangzhen, so it's the same meaning. Zula has a similar meaning as Namsa, referring to the principle of heaven and earth, i.e. the law of nature. Now, I would like to explain a little bit more on this, why I translate Amguetche's principle of heaven. The scholars on Confucianism tell us that the basic principle of this imitates the heaven. In one chapter of the book of Christ, it says, rise is the order of heaven and earth. In another chapter, it says, the principle of properities is to follow the order of heaven and earth, and the architecture. And it says, anyone who criticizes this is ignorant of the origin of the properities. In other words, the nature of the properities is to show the order of heaven and earth. So the Zula-tan, the Kinzo did not respect its equivalent to Namsa, the highest one of the properities. In concluding of this lecture, Zula can be interpreted as the, as well as those related to this, which is ritual system, rights and regulations, because the two have the same or similar meanings, they are often used in four. So, and in this report, I will translate it as properities and Zula's properities. Now I would like to give more examples, and I find the interpretation of Zula is well-suited in all these texts. Here is from the Chapter 9 of the Old Vedant Chronicle, which stated, in the time of today's Buddha, the invoices of Nanzhao kingdom went to the Tibetan court to pay their two bills, and to express their intention to submit to Tibetan authority. There, the Tibetan law and ministers together saying, it says, his administration is agreeable, his command justly, his word constant, so the kingdom, the king of Nanzhao offered his realm. The next chapter of the same manuscript is to play the role of Susan Zanzang, and it says during that time, his rights were good and his common great, the king built in the land between the two, i.e. the heaven and the earth, acting as a sword and a monster, or both the upright man and the stupid animals, his properities were great, right? He conducted as an example for women. Now, sometimes, during the two life years together, I understand it as the best rights. This is the inscription at the Chuang Kee Bridge. The long stone was set up to praise the glory of Susan Zanzang, but at the beginning of the inscription, it first phrases the royal ancestors, and it says, from the gods' example, the ancestors came as laws of gods and men, their rights were superior and their customs good, their status were firm and their splendor great. Now, this manuscript, the prayer for the foundation of the Guanyin Time Monastery, is from the Tzu Tzu period, in which it plays the example of this, his majesty's law of some of gods, a god acting as a god of human, therefore possesses divine powers in his hands, practicing extensively the Tzu period and the rights of gods, his compassion for all unhaven. In the Tzu Latemi preceded by Namsa, this, I believe, is to indicate that it is right in accordance with the highest natural law and can be translated as the principle of heaven or the principle of heaven and earth. Again, in the inscription at the Tzu Keef Bridge, to keep the bridge out-breaking the ancestors, the text goes through the bridge of King Tzu Songzhe and it says, likewise his men adjusted the god Tzu Song Zanzang, in accordance with the ritual of the ancestors did not enjoy the proper rights of gods and acted in harmony with the principle of heaven and earth. The beginning of the inscription at the Tzu Song Zanzang, read as this, let's look at my translation. When the Zeng Bu San of the Tzu Keef Bridge came down from the god in heaven, his law of man, his rights and custom were good and never did his property changes. His authority was mighty and never was his land of damage to his government. The game great and great like his status was forever firm. In accordance with the eternal great propriety, priorities, the San of gods said, Song Zanzang acted as god only. In agreement with the rituals of gods, his authority was mighty and led on to the principle of heaven. The commands were powerful and et cetera, et cetera. Now in this case, Ha and Nam Sa can be replaced by Chak with the same meaning. The Chak of the Serpentology of Tibetan Glorical has a song sung by the King Tzu Songzhe against the god family and it says, oh in the beginning in ancient times, first the properties were established, well established, then he says, to may rise forces of horses, the one who established the properties of Chia Nons, does the sick of hot grass, hot grass, hot sick, et cetera, et cetera, and the properties of Chia will not change the phases of the era will not fall. To sum up so far, Chien and Tzu La, sorry, Chien and Tzu La are many old Tibetan texts concerning the political etiology of Tibetan empire were used to translate Confucian conceptively, denoting the will of those later to lead, such as Rai and Rui Chien, Rai's custom ritual ceremony, ritual system, the principle of heaven and the principle of heaven. Lee is a core concept in Confucianism, about such old Tibetan texts all contained wordly, indicating that the Confucian philosophy was once a part of the political etiology of Tibetans and played a significant role in the making of Tibetan empire. So now the last part. Now for the political culture of Tibetan empire, scholars have different opinions. Professor Dekwit Wang proposed it belongs to the essential erosion cultural complex, while Professor Ling Wanchi, a scholar from Taiwan, states that the Tibetan etiology of the Sun of God is similar to the political philosophy of the traditional Chinese Sun of Heaven, that's a part of the traditional Chinese culture. Examining carefully the sites that text the descriptions of Tibetan ancestors and the temples are nothing more than two aspects. The first is the Sun of God, and the second is Chishang and Tula Teng. Now, only out of these two aspects was never changed, then it is in accordance with the proper rights of heaven and earth, thus to make the temple's dominion become higher, his status becomes firm, and his authority becomes great. Now the first part, the idea of the Sun of God, which I think it may originate from the central erosion cultural complex as spoke by Professor Dekwit. It was believed that the Tibetan temple was God, and it related to heaven, although they passed away, this is different with the idea of the Sun of Heaven. While heaven was not God, an emperor of ancient China had no divinity and would not go to heaven without passion. For the second part, Chishang and Tula Teng, I believe, belong to the Confucian philosophy, thus it may be safe to say that the political ideology of the Tibetan empire is a combination of the cultures from the central Asia and China. But who introduced the Confucian ideology in Tibet in the war and the way? From limited sources, we know that starting from the time of the Sun of Heaven, both grandfathers are only six. The Tibetans of the Yangon Valley began to extend their realm, and in the time of his father, Namjit Wenzhang, they united the most places of life. However, according to a record in the old Tibetan chronicle, we do not know what happened in the late days of Namjit Wenzhang. Anyway, when Song Zhang's uncle came into school, his subjects exerted and many tribes turned back, and his father was presented with poison and death. The Yangon Zhang Ganbu, the facing house, quickly controlled the situation. Then in 644, Xiangxiong was brought down, he controlled, thus completely united the whole Chinese culture. However, the political community did not mean cultural harmony at the same time. The kings and ministers of the old kingdom still shared certain political power and were active in the new port of the Tibetan empire. In view of the turmoil in his father's late phase, Song Zhang's uncle was likely to realize the need for cultural integration, and the need to improve the political system, especially to propose a new political theory to legitimize his family's rule. Now, for instance, it was Song Zhang's uncle who built the political cult of the Tibetan empire. We meet with a huge problem of socialist among all the old political activists. The earth, the earthiest ones with a very clear face, only went back to the Song Zhang's uncle, so the above speculation is likely to provoke doubts. But in general, when a new dynasty succeeded in unifying its domain, it would face the problem of cultural integration in order to establish the legitimacy of its rule. Taking into account the political situation that Song Zhang's uncle made when he first came into strong, he didn't have to do something with the political organization and ideology of his empire, out he unified the whole country. Now, this is the famous political argument. The chapter 12 is about Song Zhang's uncle, and it is about the relation between Song Zhang's uncle and Ga, and it is to praise the glory of Song Zhang's uncle. It was Hu Rui who first proposed that the manuscript is not necessarily a real record of the historical facts. He translated the books of Tibetan and Tibetan Shumsang, as all the foundations of the Tibetan customs, and pointed out that the manuscript is the first of its kind to attribute the establishment of the legal cause of Tibetan empire, Song Zhang's uncle, but because according to old Tibetan analysts, the legal cause of Tibetan empire was written by Pao Song Zhang, so he says it's not right. But here, Zunatachi is not law, and the chair is not custom. I believe Zunatachi is equal to Chu Qing in the inscription of the standard Tibetan treaty. It means rights and regulations, but not law. And also Chu Qing is not customs. This is my translation. It's very long, but I'd like to read it together. The profile of Tsu Song Zhang. Otherwise, it's below. The law took the ritual of the child heaven's conscience, minister took the customs of the earth, and through this way, their authority was great, and they opposed the rest of everything. The government ruled abroad in the fall of Iraq, and the nourishment was unreduced and abandoned. The blackhead subjects high and low were made pivot, which in proper texture be abandoned. They lived at ease. Spring passed like fog. The people enjoyed life as it came and waited. Their desires were granted, harms were recognized. Violence or prevented struggles were brought low. Threats were fated, choose was relight upon. The wise were praised, brave were elevated. Princes were brought. Rights were good, and the government's loyalty and all the people were happy. Though Tibet previous had no levels, it came about at the time of this example, following which the great proclivities in the regulations of Tibet, the order of officials, the powers of the poor, high and low, rewards for accomplishing the good deeds, punishments for doing deceit, the measurement, drunken for fuel, and to travel past the distance between the way station was standardized as well as exception, exception. All the good scriptures of proclivities of Tibet came about during the time of the temple. All the people recreated his kindness and felt it in the last presentation in the name of Song Zhang. From Tibet, we see the deeds of Song Zhang. Can we summarize this? First, he de-invention of later safety, establishment of the great rules of proclivities, arrangement of the high and low orders of officials, and fourth, after regulations for rewarding the good and punishing the bad, and finally, standardized measurement units for the whole country. And I believe this example is of Song Zhang Gan Bu in social and cultural view is the great key of Tibet. The society that takes the shoes get the gold should help to form the mind and the ministers should be advised. The gold should perform the rituals of child or the heaven. The gold should act according to the custom of the earth. In this way, on the promise of the temple of Song Zhang, the emperor and the ministers each have their own rights that their status was distinguished. This is for our Confucian political doctrine. In one chapter of our analytics, the Duke Jin Ochi asked Confucius about government. Confucius replied, there is government. When the king is king and the minister is minister, when the father is father and son is son. On this truth he commented, this is the base of human health the root of our affairs. The Confucian political philosophy emphasizes the emperor's majesty. It stresses on one hand the dignity and prestige of the monarch and on the other, the inferior status and the loyalty of the ministers. The reason that Confucian constructed the ritual system was to establish the ranks and orders between the high and the low, the normal and the normal, the clothes and the mode and the scenery and the union. You will refer the chapter 4 of the of Twitter Chronicle describes a celebration during the time of Namjil Lanzang in Wujitongguo without proper courtesy of the minister sent a storm hosting his marriage in the expansion of the Yangtze tribe where the chapter 12 of the same manuscript records the relation between Songzhang Gambu and the famous minister Gao Dongzhang Yusun emphasizing the theme of royalty or subjects. The difference is that out of Songzhang Gambu's efforts of cultural building the rise of the up and the low were distinguished. The different status of the monarch and the ministers were recognized and they were established in the written form of the proper rise. Out of such propaganda the leaders of other clans could no longer convey the example strong. This is the great contribution of Songzhang Gambu to the long spirit of his royal family and this is exactly why he introduced the Confucian philosophy in Tibet. Now, the final question when when he introduced the Confucian ideology into Tibet that I only find from one according to one record of old Tang Ang in the year of 646 when Tang Taikong came back to Tang Ang from the war against the royal and sent his minister to Tang Fort to present a huge golden booth and a future letter to Taikong. The letter was preserved in the old Tang of its race. The Holy Sun of Heaven pacified the four directions and the kingdoms illuminated by the sun and moon all came were majestic subjects while Gaoyou relying on their business did not form the proper as a subject. The Sun of Heaven leading an army of a million men in person closed over their river and went to conquer them. The city was captured and the virtual formation was destroyed and the Sun of Heaven definitely returned back in several days. The barbarians just heard that your majesty was setting off for departure and in a short time they already heard that your majesty had turned back home. While Gaetz fly fast yet they are not as swift as your majesty. Handle me as your son in all are much happier than hope to be barbarians. As the letter shows the new theory of Tibetan kingship might already formulate this time. Though in the later Songzhan Ganpu did not regard him as one of the barbarians in the borders of the Pacific city. This is my report. Thank you all.