Rob Sankedan was a Mongolian philosopher in early modern China, an outstanding anti-imperialist and anti-feudal progressive thinker, social activist, erudite folklorist and famous scholar.
Rob Sangkedan 1875 (the first year of Guangxu) was born in Wusu, Alishan (now lingyuan city Wanyuandian Hot Water Soup), a poor Mongolian peasant family. The Mongolian name is Yin Bao Taogetao, and the Chinese name is Bai Yunfeng, with the word Luo Zizhen. There are four brothers in the family. He ranks third and has been a Lama since he was a child. The villagers affectionately called him "White Three Lamas". 192 1 died in Shenyang. He was smart and eager to learn since he was a child, but because of his poor family, he dropped out of private school intermittently for several years. In order to make a living, I have to go to the Lama Temple, the lower hall of Jiangshan Temple built during the Qianlong period, to guard Tangquan for a living. A strong thirst for knowledge prompted him to study by himself while working. Perhaps the "divine water" flowing for thousands of years endowed him with extraordinary spirituality, so he quickly mastered Mongolian, Manchu and Chinese and became famous in his hometown. Just after he was 65,438+06 years old, he was appointed as Sumu Zhang Jing by Zasak of Zuo Qi, Harqin, and he entered politics from then on. Since then, Robson Jordan has been ruthlessly involved in the sharp and complicated social struggle of class contradictions and ethnic contradictions. 189 1 year (in the 17th year of Guangxu). When he was 17 years old, his hometown was in the chaos of the metropolis, all the houses and belongings were burned down, his mother died of illness again, and his father died the following year.
1894 Spring (20th year of Guangxu), Rob Sangkedan was sent by Zizazak to all the flags belonging to Zhelimu League to investigate the registration of men living in the outer flags, which lasted for three years and returned to this flag in 22nd year of Guangxu. During this period, he carefully inspected the social situation in Mongolia, which not only broadened his horizons, but also witnessed the irretrievable decadent social phenomenon brought about by the feudal social system in Mongolia. He clearly saw that the Qing government was particularly wary of Mongols politically. In order to prevent Mongolians from forming a unified force, the policy of "rule by flag" was implemented, and Monguno Yan married Manchu princess and Gege to "control Mongolia's power with marriage"; Economically, the policy of "borrowing land to support the people" has gradually reduced the output of Mongolians and become "poor Mongolian farmers"; In terms of culture, education and ideology, the Qing government explicitly stipulated that "Mongolian studies should not be allowed to enter Chinese studies" and "Mongolians should not take part in the imperial examination in Chinese", which made Mongolians think that learning knowledge was useless and educated them foolishly. The most typical example is that the Qing government opened the door to Lamaism for Mongolians, encouraged and induced Mongolians to build temples, carve Buddha statues and become lamas, which made Lamaism occupy an absolute position in ideology, changed the nature and content of "ancient hero-oriented tutoring", and turned tutoring into Lama education, which made people's thoughts and customs tend to despise the real world and emphasize the illusory world.
All this made Rob Sanchadan clearly realize that the evil purpose of a series of policies of the Qing rulers in politics, economy, culture and religion was to weaken the spiritual and material strength of the Mongols, and the prevalence of Lamaism in Mongolia was the result of the strong advocacy of the Qing rulers. Therefore, he described it in the Guide to Mongolian Customs: "Mongolians live like dreams, live like drunkenness, and everyone yearns for becoming a Buddha. They don't believe in the benefits of other research, and they don't listen or understand. Observing the Mongols, they have a special ability to worship Buddha and pray for blessings, but not in other aspects. The emergence and development of lamas pushed the wisdom of Mongols back to tens of thousands of years ago and led people to leave their lives. Seven out of ten Mongolians want to become Buddhas. " At the same time, in order to please the Qing emperor, Mongolian officials built Ganjul Temple in their own flags, held a birthday party for the emperor, and built temples for the flags. Because of ignorance and short-sightedness, Mongolian rulers ignored national interests for personal interests, which contributed to the prevalence of Lamaism.
At that time, if every family had several sons, except one who stayed to inherit the family business, all the others were sent to temples to be lamas and enjoy happiness. In the past 200 years, the custom of being a Lama has been formed in every household. If the family is well-off, it is necessary to prepare all the daily necessities for the monks for one year and support several lamas living in the temple. Because of this cost, many poor households have appeared. Moreover, Mongolians deeply believe that the merits of gold in shaping Buddha statues are boundless, which can eliminate the evil in this life. Therefore, people spend all their money on molding gold for Buddha statues. As a result, the number of Mongolian households in various flags in Mongolia has been greatly reduced, but there are more and more Buddha statues in temples, and the economy has been seriously damaged. Over time, people's thoughts and customs become lazy and weak. They only know that everything is empty and people are immortal. They don't know the way of population reproduction and wealth increase, but they always think about things after death when they are alive.
Robsang Chadan hit the nail on the head and pointed out: "It was lamas, Mongols and lamas who did something wrong with good intentions and destroyed the Mongols. Isn't it pitiful to get to this point? " He further pointed out: "The policy of Manchu officials is roughly like this: for Mongolian officials, they must become homeowners who live by doors and utensils that can only digest food, and there is no other use." He profoundly exposed and criticized the sinister intention of the Qing ruling class to use Lamaism to corrode and anesthetize the thoughts and souls of the Mongolian people, and pointed out that Lamaism was the ideological tool and spiritual means for the Qing rulers to rule and fool the Mongols, and it was a knife to kill people without seeing blood, thus exposing the reactiveness, deception and decay of Lamaism. He realized more clearly that "developing education will be beneficial to the Mongolian nation", and he knew that culture is the premise of improving national quality and promoting national awakening, and it is the decisive factor for the rise and fall of a nation, because culture is the foundation for a nation to stand on its own feet in the world and the essence and soul of a nation. He believes that "all people in the world should receive an education and learn a skill that is beneficial to mankind when they grow up" and tries to save the Mongolian nation with education. So, in the winter of 1902 (the 28th year of Guangxu), the Mongolian maharaja came to Beijing, and when translating for Monguno Yan, he expressed this idea to Harqin Gonghan Ruzabu and Monguno Yan, which was not adopted. All this dashed Rob Sanchadan's hope of trying to revitalize the Mongols through the Qing government. He was deeply depressed and lost in thought. He can only "mourn his misfortune and anger his indisputable" for the country.
1898 (in the 24th year of Guangxu), Rob Sanchadan left home for Tibet and stayed in Beijing due to insufficient travel expenses. He decided to live in a Lama Temple and study the scriptures before going to Tibet.
When he came to Beijing from northern Mongolia, Robsang Chadan's vision was greatly broadened, and he realized that it was the political, economic and cultural center of the country. So he gave up the idea of going to Tibet and went to the Lama Temple to worship the monk as a teacher. During this period, he humbly asked for advice, and worked hard to learn Tibetan while further improving the level of Mongolian, Chinese and Manchu. After four years of hard work, we have achieved excellent results. 1902 (in the 28th year of Guangxu), in the middle of winter, he obtained the degree of "Four Languages Master" (the name of Lama's degree, specializing in the translation of Lama's classics) in the examination of Lifan College, and 1906 (in the 22nd year of Guangxu) was hired as a teacher of Beijing Manchu-Mongolian Higher Education College by the Imperial Academy of Qing Government.
During his stay in the Lama Temple, Rob Sanchadan witnessed the anti-imperialist patriotic movement of the Boxer Rebellion and Eight-Nation Alliance's invasion of Beijing, which shocked China and foreign countries in 1900 (the 26th year of Guangxu), which greatly impacted his idea of saving only Mongols. He realized that the fate of his nation and the Chinese nation is one. His thoughts have sublimated to the stage of anti-imperialism and patriotism. Therefore, he took it as his duty to defend the architectural art treasures, cultural relics and historical sites of the motherland and people's lives and property, and resolutely took the lead in negotiating with Japanese officers Gao Qiao, Chuan Dao, Russian officer Yakov and other lamas, thus contributing to the safety of temples and citizens in Beijing.
1903 (the 29th year of Guangxu) 1904 (the 30th year of Guangxu) On the winter solstice, the Russo-Japanese War broke out in the northeast of China, and he shuttled between the warring parties, rushing around Mugudun (now Shenyang), Changtu and Bahumen. Safeguard national interests and protect Mongolian temples and lamas. The imperialist ambition to invade China and the crazy competition in China have deeply hurt Robson Jordan, who takes saving the country and the people as his own responsibility. Therefore, in his Guide to Mongolian Customs, he exposed and crusaded against the crimes of Russian annexation of our territory and economic plunder by Japan and Russia, which in turn strengthened his belief in saving the country through education.
From 1907 (thirty-three years of Guangxu) to 19 14 (forty years of Guangxu), Rob Sanchadan went to Japan twice and taught at Tokyo Foreign Studies Institute and Banyuan Temple Buddhist College in Kyoto successively. He has profound knowledge and outstanding teaching achievements, and enjoys a high reputation in Japanese education and religious circles. During his stay in Japan, he witnessed the changes of Japanese national rejuvenation after Meiji Restoration. In order to awaken the nation, revitalize the motherland and change Mongolia's backward economy, he put forward the suggestion of "scientifically raising cattle, horses and sheep" according to Mongolia's traditional living customs and actual economic situation, which was agreed by Zhang Qiyuan, a history inspector in Fengtian (now Shenyang), and the leaders of Zhelimu League. At that time, Japan and the Republic of China agreed to allow Japanese businessmen to do business in various leagues in eastern Inner Mongolia. Han officials don't believe his idea of developing animal husbandry and suspect that it is a Japanese conspiracy. Therefore, this proposal was not adopted, and his desire to rejuvenate the country and save the country through education was also dealt a devastating blow.
He came back from Japan and lived in Shenyang. After being introduced by famous Japanese people, he worked as an interpreter of Mongolian ancient literature in the South Manchuria Railway Affairs Department, and then settled in Dalian.
Rob Sankdan wrote many times with the patriotic desire to save the country and the people and revitalize the nation, but all of them ended in failure and were not adopted. Although he is knowledgeable, profound in thought and proficient in five languages, he can't serve the country, so he works hard. From 19 15 to 19 18, he spent four years trying to write a precious Mongolian chronicle, A Guide to Mongolian Customs.
Guide to Mongolian Customs *** 10, with 60 chapters and about 200,000 words, is an encyclopedic Mongolian work in this period. Its content covers a wide range, from Mongolia's natural environment, products and customs to politics, economy, military affairs, culture, philosophy, religion, geography, history, medicine, animals and plants, criminal law, marriage, customs, habits and their historical compilation. Known as the "encyclopedia" of Mongolians, it is a precious historical document of Mongolian studies. The book Mongolian Customs discusses the development and changes of the material world with simple materialism and dialectics. At the same time, it mercilessly exposed the deception and harmfulness of Lamaism, implied the relationship between Lamaism and feudal exploitation system, and thus reflected his atheistic thought against traditional religious beliefs. As a Mongolian and a citizen of China, this book expresses all his thoughts of worrying about the country and the people and rejuvenating the nation. In his own words, "list my views in turn" in order to hope for future generations.
Although Robsang Chadan's political ideas were not adopted, his lifelong pursuit fully showed that he was a visionary in Mongolia at that time, and his patriotic, anti-imperialist and anti-feudal spirit was like candlelight in the dark, shining with touching brilliance, giving people hope and enlightenment.