Kang Ju state “goes to Chang’an for thousands of miles”, which is the same as the Dayue family at that time. In the early years of the Han Dynasty, the country was quite prosperous, with the current northern border of Xinjiang and the Central Asia of Soviet Russia. At that time, they were still very obedient to China and sent envoys to Korea., This country still exists and is called Kang Guo.

emperor is a famous emperor in history. He was so obsessed with his voice and appearance that he appointed a traitor to power and relatives, so that the rebellion between an and Shi broke out and the country was devastated. When reflecting on this period of history, poets in the middle Tang Dynasty often tried their best to excuse Xuanzong, saying that his famine and neglect of the dynasty were fascinated by Yuhuan at home and Hu people at abroad.

the prosperity of song and dance in Chang’an palace is mostly related to the preferences of Xuanzong. If you are good, you must offer something. Among them is a dance from Kangju country in the western regions, called “Hu Xuan dance”. “Spekds” “spkds” “spekds” “spkds” “spekds” “in Asia at that time. Central Asia was basically under the rule of the Tang Dynasty. There are people who are good at singing and dancing in Kunlun, and those who are good at playing Pipa in Central Asia are not the exception. According to records: “at the end of Tianbao, Kang juguo offered Hu Xuannv.” It is also recorded in the biography of the western regions in the book of the new Tang Dynasty: “those in the state of Kang are called samojian… Chinese people are fond of drinking, singing and dancing… In the early Kaiyuan Dynasty, tribute… Ostrich, yuenuo dwarf and Hu Xuan woman.” Kang juguo’s songs and dances have entered Chang’an as early as the beginning of the Kaiyuan Dynasty. Pipa musician Kang Kunlun may have been incorporated into the Royal band of the Tang Dynasty under such circumstances.

the girls who danced “Hu Xuan dance” in Kang juguo came to Chang’an and brought a unique dance – Hu Xuan dance. Xuanzong didn’t seem to like such a whirling dance, but Yang Yuhuan immediately fell in love with Hu whirlwind dance.

according to the music records of the Tang Dynasty, “the music and dance of Kang Ju country turn like the wind, which is commonly known as Hu Xuan.” “Yuefu miscellany” said: “Hu Xuan danced on a small round ball, tossed vertically and horizontally, and his feet didn’t leave the ball at last. It’s so wonderful.” From the above records and descriptions, it can be seen that as long as you have seen the dances of ethnic minorities in Xinjiang such as Uygur, you can almost imagine the form of this rotating dance. Ethnic minority dances pay great attention to the communication between dancers and express a kind of personal emotion. They are two completely different concepts from the stylized music and dance arranged by the royal family according to the needs of etiquette. Xuanzong felt uncomfortable with this kind of dance, which was obviously related to the fact that the dancers were too focused on self-expression but didn’t care how to cater to the emperor.

Bai Juyi wrote in his poem “Hu Xuan Nu”:

Hu Xuan Nu, Hu Xuan Nu, the heart should string and the hand should drum. With the sound of the string drum, the two sleeves are raised, and the snow u whirls back to dance. Turn left and right without fatigue, and there is no time for thousands of turns. There is no comparable thing in the world. Running to the wheel is slow and whirlwind is late.

the Hu Xuan dancers from Kang juguo worked hard in front of Xuanzong and wanted to be appreciated by Xuanzong. As a result, Xuanzong’s performance is:

. At the end of the song, the emperor thanks the emperor again, and the emperor speaks slightly for it. Hu Xuan, a female, went out of a healthy house and came to the East in vain. The Central Plains has its own twists and turns. It’s better to fight for talent than you.

Xuanzong has this attitude. It is obviously impossible for Hu Xuan dancers to enter the Royal pear garden of the Tang Dynasty. But after all, Chang’an was an international metropolis at that time, so it was not difficult to make a living. The effect of Kang Ju Guo’s Hu Xuan female performance in Chang’an was greatly beyond the expectation of Xuanzong. Hu Xuan dance is not only popular among the people, but also popular among the imperial concubine’s wombs. Especially the imperial concubine Yang Yuhuan is particularly obsessed with Hu Xuan dance. She practices Hu Xuan dance in the hall of longevity every day. Later, Hu Xuan dance became popular not only in the palace, but also in officialdom. Hu Xuan dance has become the most popular form of social dance in Chang’an city.

the prevalence of Hu Xuan dance caused trouble. Yang Yuhuan is good at dancing, but he may not be good at Hu Xuan dance. Fortunately, there is a person who can dance this dance. It is an Lushan, Yang Yuhuan’s dry son. An Lushan can dance Hu Xuan dance, which is one of the reasons why he pleases Tang Xuanzong and Yang Yuhuan. The rebellion in Anlu mountain had no direct connection with Hu Xuan dance, but the Tang people hated Anlu mountain and Hu Xuan dance together.

Bai Juyi said:

Lushan Hu whirled in your eyes and crossed the Yellow River. The imperial concubine Hu Xuan confused the king’s heart and abandoned Mawei to make it deeper. From the earth’s axis to Tianwei, it has been made for 50 years. Hu Xuan female, Mo Kong Dance, sing this song several times to understand the Lord of the Ming Dynasty.

in Bai Juyi’s view, the reason for the an Shi rebellion lies in that group of innocent Hu Xuan women, which is really ridiculous. Coincidentally, Yuan Zhen ě n) The same view as Bai Juyi:

Tianbao wants the end and hu wants chaos. Hu people offer women to spin. The Ming king was so confused that the demon Hu Yan went to the hall of eternal life.

the meaning of Hu Xuan is unknown to the world, and I can pass on the capacity of Hu Xuan. The broken frost in the canopy is the root of sheep horn disease, and the pole is dazzled by the Zhu pan fire wheel.

Li beads burst out to chase the flying stars, and the rainbow halo light towel pulls the current.Human occupation.

ban Chao helped and obstructed ban Chao and the regime of the Eastern Han Dynasty during the period when ban Chao calmed the rebellion of countries in the western region. At that time, ban Chao led more than 10000 troops from Shule, Khotan, Yumi and other countries to break through the Gumo stone city of the state of kuci. At this time, Kangju, Yueshi, Wusun and other countries all had the desire to belong to the Han Dynasty. They wanted to help ban Chao attack and destroy the tortoise and open up the channel with the Han Dynasty. Later, King Shache colluded with King Shule to rebel against the Han Dynasty. King Kangju once sent troops to assist King Shule, resulting in ban Chao’s inability to attack for a long time. Kangju and guishuang in this period just formed an alliance with their relatives. Ban Chao sent envoys to send generous gifts to the king of Yue. Through the king of Yue, Kangju advised the king of Kangju to retreat, and escorted the king of Shule to the Yueshi and transferred it to the Han Dynasty. Three years later, the king of Shule borrowed troops from Kangju to fight back, occupied some places, and plotted with the state of kuci to cheat surrender. Ban Chao found out the trick and beheaded the king of Shule. Since then, Kangju and the Han Dynasty have been in peace.

during the Eastern Han Dynasty, the time of Kangju’s strength was not too long, basically before and after ban Chao’s mission to the western regions. Kangju was a little less powerful than the kusana empire in the same period.

in the third century A.D., the kusana empire began to decline and fell under the control of the Sassanian Dynasty of Persia, and the territory of the kusana empire in India was gradually reduced.

from 265 to 274 A.D. (the beginning of the reign of Emperor Wu of Jin Dynasty), Kangju was very weak. King Kangju sent envoys to the Jin Dynasty to offer horses, hoping to make friends with the newly rising Western Jin Dynasty.

after the third century A.D., the state of Kang Ju had no clear national boundaries. In historical books, Kang Ju had been called “Suyi” since the Three Kingdoms, specifically referring to the types and place names of local residents. During the period of

, Da forces rose and Kangju was relatively weak. After the dards moved westward, the Kangju state ceased to exist.

according to the history books, Kang Ju’s surname is Wen, originally a Yue surname. “He used to live in Zhaowu city in the north of Qilian Mountain, so Kang lived in the surrounding countries and took Zhaowu as his surname, which shows that he will not forget his origin”. This is the fact that Yueshi people were expelled from Hexi corridor. The kingdom of Kangju, also known as “siwanjin”, is Samarkand, which comes from the central area of Sogdiana. In the heyday of the kusana Empire, the local Yueshi people were likely to be appointed the mayor of the conquest. Most of the rulers of these areas are Dayue people of Zhaowu nationality. Due to the gradual decline of the kusana Empire, all regions were divided into many small countries.

from 357 to 367 ad, due to the gentle rise and competition for the western regions, the Da Huns poured into the area between the Amu Darya River and the SYR River in Central Asia, and it was easy to attack sogdia and the government Sogdiana. By the 1920s of the fourth century, the Da Huns attacked and destroyed kusana in the south, thus becoming a powerful country in Central Asia, living between China and Sasan of Persia. At this time, the names of Kangju, Sabbath, Wusun, huala Zimo, y bin, Dawan and other countries of the Han Dynasty disappeared. The Xiongnu people, Kangju people, Wusun people and Yueshi people living in Central Asia gradually merged and assimilated. With the influx of Turks and the widespread popularity of Turkic language, all ethnic groups in Central Asia are covered by Turks as various factors. On the premise of being subordinate to the West Turks, the Zhaowu people in Central Asian countries maintained their local small political power and national roots, forming the so-called “Zhaowu nine surnames” countries.

in the nearly 500 year history of Kangju state, there was no king who made great achievements, or even left a king’s name. From the beginning of the Western Han Dynasty, the Da Yueshi people who moved westward were later trampled by the Xiongnu people who moved westward, and finally succumbed to the Da who moved westward. Even in the most powerful period in the history of Kangju state, it depends on the face of King Yueshi. These central Asian nomads who once cut off the head of Cyrus, the ancient Persian king, also defeated Darius, the Persian king, and were forced to wear Central Asian costumes and adopt a Huairou policy seemed vulnerable and willing to surrender in front of nomads from the East. The political ability of Kangju people is not even as good as the nine surnames of Zhaowu. The details are intriguing.

Huayan sect is another Buddhist sect established after Faxiang sect in the early Tang Dynasty. It takes the Huayan Sutra as the Sutra and mainly gives play to the meaning of “the origin of the legal world”.

the origin of Huayan sect can be traced back to the northern and Southern Dynasties. The northern and southern scholars of geography and the southern scholars of three theories. The academic tradition inheritance relationship claimed by Huayan sect people takes FA Shun in the Sui and Tang Dynasties as the original ancestor, Zhi Yan in the early Tang Dynasty as the second ancestor and FA Zang as the third ancestor. In fact, FA Shun and Zhi Yan are just the pioneers of Huayan sect. FA Shun is basically a Zen monk. He once advised people to read the Huayan Sutra. It is said that there is “Huayan five religions stop view”. In his stop view method, Hua Yan is placed in the highest position of yuanjiao; His disciple Zhi Yan wrote a lot, vigorously expounded the thought of Huayan, and put forward the “ten Xuanmen”, an important aspect of Huayan thought, but the core of Huayan thought was clarified by fazang; Huayan sect’s doctrine of judging religion was also put forward by fazang; The establishment of Huayan temples throughout the country and the general conclusion of incense clubs dedicated to Huayan were also promoted by fazang. Therefore, the actual founder of Huayan sect is fazang.

the fazang custom surname is Kang. His ancestral home is Kangju in the western regions. His ancestral generation is the Prime Minister of Kang. His grandfather moved to Chang’an to settle down and naturalized in Chang’an, China. Therefore, fazang was originally a Kangju.

  

Fazang was born in 643 A.D. (the 17th year of Zhenguan). At the age of 17, he converted to Buddhism and went to Taibai Mountain (in the south of D County, Shaanxi Province) to practice and study Buddhist scriptures. After returning to Beijing, he listened to the Huayan Sutra from Zhiyan, master of Huayan in Yunhua temple for nine years. He was deeply appreciated by Zhiyan. When Zhiyan was dying in 668 A.D. (the first year of the general chapter), he asked his disciples to take fazang and thought he was concentrating on studying the Huayan Sutra , is the hope of Shaolong heritage law. Two years later, when Yang’s biological mother died, Wu Zetian changed her mother’s residence to Taiyuan temple and issued an edict to shave monks. Recommended by Daocheng and Bo Chen, fazang was approved to shave and became a monk in Taiyuan temple.

at this time, fazang was only disciplined by the Shami and was ordered to speak the Huayan Sutra in Taiyuan temple in 674 (the first year of the Shang Yuan Dynasty). Later, he spoke at Yunhua temple. The emperor ordered the ten virtues in the capital to grant sufficient precepts to Dharma Tibet, and gave him the name of the first Bodhisattva

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in the Huayan Sutra as a title, which is called the first virtuous national teacher. Since then, fazang has often participated in translation, extensive speaking and writing, which greatly invigorated the religious style of Huayan.

in 680 A.D. (the first year of emperor Yonglong of Gaozong), the middle Indian samadhi Vajra came to Chang’an and asked the western ancient virtue if there was any interpretation of the teachings of the Buddha generation. According to di pokhola, there are two great commentators in Nalanda temple in India. One is a precept sage, who inherits Maitreya and Wuwei from afar, and closely follows Dharma protector and NANDA. According to the sutras such as shenmi and yoga, there are three teaching judgments in time, space and middle school; The other is Zhiguang, who inherited Manjusri and Longshu from afar, and recently reported to Diva and Qingbian. According to the theories of Prajna and other sutras and Zhongguan, he established the three-time teaching judgment of having all kinds of state of mind, empty state of mind and empty state of mind. Among the Sanskrit texts brought by devakhola from India, there is “entering the Dharma world”. Fazang personally checked with him. As expected, he obtained the two paragraphs of “ten good knowledge such as seeking God’s light for good wealth” and “Manjusri stretched out his hand to press the top of good wealth”. Immediately, devakhola asked devakhola to translate it in the West Taiyuan temple. This is the “entering the Dharma world of great Fangguang Buddha Huayan Sutra (Continued)”. Since then, fazang has been instructed to translate more than ten sutras, including Miyan and Xianshi, together with dipahara, Daocheng and bochen, totaling 20 volumes.

in 690 A.D. (the second year of Tianfu after Wu), Khotan Samantha Tiyun Prajna translated scriptures in the East Temple of the state of Wei, and fazang also attended the translation field. Tiyun Prajna translated the theory of no difference in the field of grand multiplication. Fazang specially edited the book to give full play to its new meaning.

in 695 A.D. (the first year of shengzheng), shichananda, a monk from Khotan, re translated the Huayan Sutra in dapenkong temple in Luoyang, which was written by fazang in accordance with the imperial edict, and later added two paragraphs into the translation of master Rizhao.

in 699 A.D. (the second year of the holy calendar of Empress Wu), the re translated Huayan sutra was completed, and the imperial edict was hidden in the Buddhist teaching temple in Luoyang. He once talked about the new Huayan Sutra for Empress Wu, and talked about “the ten fold Xuanmen of the Internet righteousness of the Heavenly Emperor”, “the samadhi gate of the sea seal”, “the righteousness gate of the six phase harmony” and “the realm gate of the common eye”. Empress Wu was puzzled. Fazang then pointed to the Golden Lion beside the temple for an analogy, and Empress Wu suddenly understood it. Fazang wrote down what he said at that time, which was called the Golden Lion chapter. In order to enlighten the scholars who did not understand the endless meaning of Chahai’s involvement, he took ten mirrors and arranged them in eight directions (four corners in four directions), arranged one side up and down, face to face, and placed a Buddha statue in the middle, and then burned a torch to shine on him, so that the scholars could understand the endless meaning of Chahai’s involvement.

in 703 A.D. (the third year of Chang’an), Yijing and other 14 Huafan people successively translated 21 books including the most victorious king of Jin Guangming in Fuxian temple and Ximing Temple of Chang’an in Luoyang, and Dharma Tibet was instructed to prove their righteousness.

in 706 A.D. (the second year of Zhongzong Shenlong), the South Indian monk tiluzhi translated the dabaoji Sutra in the great neilin Guangdian, and fazang was also instructed to prove it. Although the newly translated Huayan Sutra has added products such as Tathagata, samadhi, Huayan world and shiding, it misses the supplementary translation of “Manjusri reaches out for more than one hundred and ten days and presses the top of good wealth” by Di bharata. Dharma Tsang used the two translations of Jin and Tang Dynasties to explore the Sanskrit version, and supplemented the translation of divahara in the omission of Shicha NANDA, so it can be continued and connected. The current version is this one. In a word, fazang contributed to the translation of Huayan Sutra at that time, especially the translation of

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Dharma collections have talked about the old and new Huayan Sutra more than 30 times. Zhongzong and Ruizong have asked him to be a Bodhisattva Precepts teacher. In 712 ad (the first year of Ruizong’s birth), fazang passed away in dajianfu temple in Chang’an. He was 70 years old and was buried in the south of Huayan Temple in shenheyuan. Yan Chaoyin, the Secretary’s junior supervisor, wrote an inscription for him, which briefly stated the deeds of his life. This is the existing “monument of Dade kangzang master in dajianfu Temple of the Tang Dynasty”.

Zhiyan created a new theory of religious phase and behavior, which was brought into full play by fazang, so as to establish a comprehensive religious view. Therefore, fazang is the actual founder of Huayan sect. The world calls him the third ancestor of Huayan sect.

after 91 A.D. (the ninth year of the Yongyuan Dynasty), the northern Huns moved westward and Kangju was forced to move southward to the Sogdiana region.

from 265 to 274 A.D. (the beginning of the reign of Emperor Wu of Jin Dynasty), King Kangju sent envoys to offer horses to the Jin Dynasty, hoping to make friends with the newly rising western Jin Dynasty.

during the northern and Southern Dynasties, Da forces rose and Kangju was relatively weak. After the dards moved westward, the country of Kangju ceased to existYes.