 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 Saqian num ji nen le. No, no, no. Couple in translated, ne is 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. Then xing li shi xian xiu weng jiao which means to practice this, to set up school and to develop education. So and I think let's look at the Tibetan words again. And I believe zu la jue is a translation for xing li zhe. And yi ji le is what the Saqian shi xiu weng jiao for so I believe zu la is a translation of this. Then what is this? In ancient China, a perfect emperman xing zi was required to mark the six arts and the art tree actually was one of them. The art or art tree was a competitive sport or using a ball to shoot arrows according to certain standard. It believed that in ancient China all normal men had to master the skill. Out of the thought of the sun, the king would believe there would be no more anymore. 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 out of the thought, the king would decided 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 zhu la actually means li. Actually means li. So, and the word zhu la appeared three times in all Tibetan sanshu. Now I would like to demonstrate that the interpretation li is well suited to all three uses. One, it implies 130 to 34, all the chap of, sorry, what? The English, the king who stated, let's see my translation. I created print with reverence to ministers having obtained and with these ministers, I know respectfully reserved the prince for the heaven and then cut off those orderly road. Our kingdom, unlike the others, is great and presents of properities, the barbarians, all the kingdoms who gathered under my sway and the respectfully heed my commands. Here, I translate the picture 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 with King Wu, swung with his soldiers to fight with the sun and he said, your normal manhood on the West regions because you clearly know the principle of heaven so you clearly rise in custom of good and evil in the new state of architecture. The king of Yin Zhou did not practice the custom of failure, respect and honesty and the five kinds of principles and he did not think respectfully of the properities, the spirit, the dead ancestors and architecture of the former generations of ancestors. Now this actually has a similar sentence in lines 78 to 80 of the old Tibetan temple. So we can see that Zula has a similar meaning as Nam Sa here because it says Nam Sa Thanh La Thanh Shek but here it's Zula Thanh Guom Jinsu, it's same meaning. Zula has a similar meaning as Nam Sa referring to the principle of heaven and earth, the laws of nature. Now I would like to explain a little bit more on this why I translate the architecture of the principle of heaven. The scholars on Confucianism, they were asked that the basic principle of this imitate the heaven. In one chapter of book of Christ, it says, Christ is the order of heaven and earth. In another chapter it says, the principle of proper life is to follow the order of the heaven and earth and et cetera, et cetera. And it says, anyone who criticizes is ignorant of origin of the proper life. In other words, the nature of the proper life to show the order of the heaven and earth. So the Zula, that the King Zou did not respect is equivalent to Nam Ge Chue or Nam Sa, the highest one of the proper rights. In concluding of this part lecture, Zula can be interpreted as the, as well as those related to it such as ritual system rights and regulations because the two have the same or similar meanings they are often used in court. So in this report, I will translate here as the proper life and the two life proper practice. Now I would like to give more examples and I find the interpretation of two life as the, is well-suited in all these texts. Here is from the chapter nine of the old written chronicle which stated in the time of today's Zaf. He invoiced Nan Zhao kingdom went to the Tibetan court to pay their two bills and to express their intention to submit to Tibetan authority. There, the Tibetan Lord and ministers together saying, it says, when first the son of God of men went to the plains of Tibet, there because the rice are good and the property is great. So he gathered all kingdoms. So the admirable river father, so the son of God example, his property is great. His rice good and his administration agreeable. His command justly, his word constant. So the kingdom, the king of Nan Zhao offered his river. The next chapter of the same manuscript is to play the prologue of Susan Zanzang. And it says during that time, his rice were good and his command great. The king lived in the land between the two i.e. the heaven and the earth acting as a rod and a monster or both the upright man and the stupid animals. His property was great. The rice he conducted as an example for women. Now, sometimes during the two last years and I understand it as the best rice. This is the inscription at the Chongqian 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, when the gods stand at the temple, the ancestors came as laws of gods and men. The rice was superior in their custom food. Their status were firm and their splendor great. Now this manuscript, the prayer for the foundation of the Ganyu Time Monastery is from the Chuchu time period in which it plays the example of this. His majesty's law, some of that. The god acting as a god or human, therefore possesses the divine powers in his hands. He practices extensively the jupyere and the rise of gods. His compassion for all unhaven. Chained to Latin, he preceded it 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, the inscription at the Chukie bridge Chukie bridge, outraging the ancestors, the text also prayers the king's son, and it says, likewise his men adjusted the god's son, the son, in accordance with the ritual of the ancestors, did not endure the proper rites of gods and acted in harmony with the principle of heaven and earth. The beginning of the inscription is the term of the Song Zhang Ren, as this looks at my translation. When the son of god, the Chukie, came down from the god in heaven as lord of men, his rise of the gods were good and never did his proper rites change his. His authority, his might 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 son of gods, the Song Zhang acted as lord of men. In agreement with the rituals of gods, his authority was mighty in the light onto the principle of heaven, the commands were powerful and et cetera, et cetera. Now in this case, Ha and Namsa can be replaced by Chak, with the similar meaning. The Chak of the third knowledge of Tibetan classical has a song sung by the Kinshu, sung against the Tao family. And it says, oh, in the beginning, in ancient times, first the start, the proper practice were established, were established, then he said, to marry a horse, a horse riding the one who established the proper practice of Chak Namsa, that the sickle had a sickle, et cetera, et cetera. And the proper practice of Chak will not change in the phases of the era, will not fall. To sum up Tula, sorry, Chak and Tula are many old Tibetan texts concerning the political ideology of Tibetan empire, were used to translate Confucian conceptally, denoting Lee will adopt those dates to lead, such as the life in relations, rise, custom, ritual ceremony, ritual system, the principle of heaven, and principle of heaven. Lee is a core concept in Confucianism, he about cited old Tibetan texts all contentedly, indicating that the Confucian philosophy was once a part of the political ideology 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 opinion. Professor Bekley once proposed, it belongs to the essential erosion cultural complex, while Professor Ling Wanchi, a scholar from Taiwan, says that the Tibetan ideology of some of God is similar to the political philosophy of ancient Chinese some of heaven, that's a part of traditional Chinese culture. Examining carefully the cited texts, the descriptions of Tibetan ancestors in the temples are not in more than two aspects. First is a sound of God's hand as broad a moment, and secondly, Chesan and Tula Tei. Now, only out these two aspects was never changed, then it is in accordance with the properized heaven and earth. Thus to make the temple's dominion become higher, and his status becomes firm, and his authority become great. For the first part, the idea of the sound of God, which I think it may originate from the same erosion cultural complex as thought by Professor Bekley. It was believed that the Tibetan temple was God's and it related to heaven. Out of the past away, this is different with the idea of the sound of heaven. The sound of heaven was not a God, an emperor of ancient China had no divinity and would not go to heaven without passion. For the second part, Chesan and Tula Tei 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 both the same ancient 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 Songtang temple's grandfathers on the sea, 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 Songtang temple came into stone, his subject was exerted and many tribes turned back and his father was presented with poison and death. The Yangon Zhanggang Bu, the facing house, quickly controlled the situation. Then in 644, Xiangxiong was brought on his control, thus completely united the whole Tibetan country. However, the political community is not being captured halfly at the same time. The kings and ministers of the old kingdom still share certain political power and were active in the new port of the Red Empire. In view of the turmoil in his father's late phase, Songtang temple was likely to realize the need for cultural integration, the need to improve the political system, especially to propose a political theory to legitimize his family's rule. Now, for the sake of the Songtang temple who built the collective cult of the Tibetan Empire, we meet with a huge problem of sources among all the old Tibetan populists. The Earth, the Earth is the one with a very clear face, only when back to the Songtang period, so above speculation, is likely to provoke doubt. 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 the Songtang temple made when he first came into strong, he didn't have to do something with the political organization and ideology of his empire, as he unified the whole Tibet battle. Now, this is the famous old political agreement. The chapter 12 is about Songtang temple, it's about the relation between Songtang temple and the Ga, and it is to praise the glory of Songtang temple. It was Hu Rui who first proposed that the manuscript is not necessarily a real record of history, historical facts. He translated very good Zulacati temple with the correct ability of also Tibet and very good Shum Sanbukong 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 from Songtang temple. But because according to all the Tibetan animals, the legal cause of Tibetan empire was written by Ba Songtang temple. So he says he's not right. But here, Zulacati is not laws and the true is not customs. I believe Zulacati equal to Chu Qing in the inscription of the Sino-Tibetan treaty. It means rights and regulations, but not law. And also Chu is not customs. This is my translation. I, so it's very long, but I'd like to read it together. Profound both of us, it was Chi Songzang. The one is Mr. Below, it was Songzang Yisong. The Lord took the ritual of the child, heavens, mountains, minister took the customs of us. And through this way their authority was great and the real cause is the rest of everything. The government grew abroad in the fall of Iraq and the nourishment was unreduced and abandoned. The black-headed subjects, high and low, were made pivot with improper texture, being abandoned, they lived at ease. Spring passed like fog. People enjoyed life as it came and waited. Their desires were granted, homes were recognized. Violence were prevented, rivals were brought low, slaves were vetted, Chu was relied upon, the wise were praised, the brave were benefited. Priests were brought, rights were good and government property and all the people were happy. Though Tibet previous had no letters, it came about at the time of this sample, 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, drug, for fuel and to travel, posture and 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 sample, so all the people recreated his kindness and felt it in the last presentation of the name Songzang Amphu. From the text, we see the piece of Songzang Amphu. Can we summarize this? First, he de-invention of letter, of letter 70, establishment of the great rules of proclivities, arrangement of the high and low orders of officials and the force after regulations for rewarding good and punishing the bad and finally, standardized measurement units for the whole country. And I believe this about is of Songzang Amphu in social and cultural view is the great key of Tibet. The society that takes the shoes that the Lord should perform the mind and the ministers should be advised. The Lord should perform the rituals of child or the heaven ministers should act according to the custom of the earth. In this way, on the promise of the temple of Songzang Amphu and ministers, each have their own rights that their status were 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, Suzi commented, this is the base of human health to the root of our affairs. The Confucian political philosophy emphasizes the emperor's majesty. It stresses on one hand the dignity and the prestige of the monarch and on the other, the imperial status and the loyalty of the ministers. The reason that Confucius 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 remember the chapter four of the 12th chronicle describes a celebration phase during the time of Namjil, Lanzang, in the ritual hall without proper courtesy or minister, sent a stone hosting his marriage in the expansion of the Yangtze tribe. Well, the chapter 12 of the same manuscript records the relation between Songzhang Gambu and the famous minister, Gao Dongzhang Yuzong, emphasizing the theme of royalty or subject. The difference is that out of Songzhang Gambu's efforts of cultural building, the ranks of the high and the low were distinguished. The different status of the monarch and the ministers were recognized and they were established in the written form written form of the proper rights. Out of such propaganda, the leaders of other clans could no longer convey the example's role. This is the great contribution of Songzhang Gambu to the long spirit of his royal family. And this is exactly why he introduced Confucius philosophy in Tibet. Now, the final question, when? When he introduced the Confucius ideology in Tibet, I only found one. According to one record, I was told Tang Ang, in the year of 646, when Tang Taicong came back to Tang Ang from the war against the royal, Songzhang Gambu sent his minister, Gao Dongzhang, present a huge golden booth and a future letter to Taicong. The letter was preserved in the old Tangxu, its race. The Holy Son of Heaven pacified the four directions and the kingdoms illuminated by the sun and moon all came from majestic subjects. While Gao Yong, relying on their business, did not form the proper rights as a subject, the Son of Heaven, leading an army or a million men in person, closed over their river and went to conquer them. The city was captured and the battle formation was destroyed. And the Son of Heaven triumphantly 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 returned back home. While these flies fast, yet they are not as swift as your majesty, hand over me as your son in law a much happier than the ordinary barbarians. As the letter shows, the new theory of the Tibetan kingship might already formulate this time. Though in the later Songzhang Ganpu did not regard him as one of the barbarians thrown in the borders of the Tang Dynasty. This is my report. Thank you all.