1
烏斯藏大寶法王
The Great Precious Dharma King of U-Tsang
2
烏斯藏，在雲南西徼外，去雲南麗江府千余里，四川馬湖府千五百余里，陝西西寧衛五千余里。 其地多僧，無城郭。 群居大土臺上，不食肉娶妻，無刑罰，亦無兵革，鮮疾病。 佛書甚多，《楞伽經》至萬卷。 其土台外，僧有食肉娶妻者。 元世祖尊八思巴為大寶法王，錫玉印，既沒，賜號皇天之下一人之上宣文輔治大聖至德普覺真智佐國如意大寶法王西天佛子大元帝師。 自是，其徒嗣者咸稱帝師。
U-Tsang lay beyond Yunnan's western marches, over a thousand li from Lijiang Prefecture, fifteen hundred li from Mahu Prefecture in Sichuan, and five thousand li from Xining Guard in Shaanxi. The region was thick with monks and had no walled towns. People lived together on great earthen platforms, abstained from meat yet married, knew neither punishments nor warfare, and rarely fell ill. Buddhist scriptures were abundant; the Laṅkāvatāra Sūtra alone ran to ten thousand scrolls. Beyond those platforms, some monks ate meat and took wives. Kublai honored 'Phags-pa as Great Precious Dharma King and gave him a jade seal; after his death he was posthumously titled, beneath Heaven and above all others, Xuanwen Fuzhi Great Sage of perfect virtue and universal enlightenment, true wisdom aiding the state, Great Precious Dharma King, Buddha Son of the Western Heaven, and Imperial Preceptor of the Great Yuan. Thereafter every successor in his line was styled Imperial Preceptor.
3
洪武初，太祖懲唐世吐蕃之亂，思制御之。 惟因其俗尚，用僧徒化導為善，乃遣使廣行招諭。 又遣陝西行省員外郎許允德使其地，令舉元故官赴京授職。 於是烏斯藏攝帝師喃加巴藏卜先遣使朝貢。 五年十二月至京。 帝喜，賜紅綺禪衣及鞋帽錢物。 明年二月躬自入朝，上所舉故官六十人。 帝悉授以職，改攝帝師為熾盛佛寶國師，仍錫玉印及彩幣表裡各二十。 玉人制印成，帝眎玉未美，令更制，其崇敬如此。 暨辭還，命河州衛遣官齎敕偕行，招諭諸番之未附者。 冬，元帝師之後鎖南堅巴藏卜、元國公哥列思監藏巴藏卜並遣使乞玉印。 廷臣言已嘗給賜，不宜復予，乃以文綺賜之。
Early in the Hongwu reign the Founder, recalling the Tang-era chaos wrought by Tibet, sought to bring the region under control. He relied instead on local custom, using monks to lead people toward virtue, and sent envoys throughout the region to win them over. He also dispatched Xu Yunde, an outside secretary of the Shaanxi Branch Secretariat, to recommend former Yuan officials for appointment at court. The U-Tsang Regent Imperial Preceptor Namgyel Pakzangpo then sent envoys with tribute. They reached the capital in the twelfth month of the fifth year. The emperor was pleased and rewarded them with red silk monastic robes, footwear, caps, money, and other gifts. The next year, in the second month, he came to court in person and presented the sixty former officials he had recommended. The emperor appointed them all, renamed the Regent Imperial Preceptor Blazing Buddha-Treasure State Preceptor, and again gave him a jade seal plus twenty sets of patterned silks, inner and outer. When the jade seal was finished the emperor found the stone inferior and ordered it remade—such was the esteem in which he held him. On his departure the emperor ordered an officer from Hezhou Guard to accompany him with an imperial letter summoning tribes still outside the fold. That winter Suonan Jianbazangpo, heir of the Yuan Imperial Preceptor, and the Yuan State Duke Gele Sijianzang Bazangpo each sent envoys requesting jade seals. Court officials argued that jade seals had already been granted and should not be issued again, so they received patterned silks instead.
4
七年夏，佛寶國師遣其徒來貢。 秋，元帝師八思巴之後公哥監藏巴藏卜及烏斯藏僧答力麻八剌遣使來朝，請封號。 詔授帝師後人為圓智妙覺弘教大國師，烏斯藏僧為灌頂國師，並賜玉印。 佛寶國師復遣其徒來貢，上所舉土官五十八人，亦皆授職。 九年，答力麻八剌遣使來貢。 十一年復貢，奏舉故官十六人為宣慰、招討等官，亦皆報允。 十四年復貢。
In the summer of the seventh year the Buddha-Treasure State Preceptor sent disciples with tribute. That autumn Gongge Jianzang Bazangpo, heir of 'Phags-pa, and the U-Tsang monk Daliba sent envoys to court seeking enfeoffment titles. An edict named the Imperial Preceptor's heir Great State Preceptor of Perfect Wisdom and Subtle Enlightenment, Promoting the Teaching, and the U-Tsang monk Abhiseka State Preceptor, each receiving a jade seal. The Buddha-Treasure State Preceptor again sent tribute, and all fifty-eight native officials he recommended were appointed. In the ninth year Daliba sent envoys with tribute. They came again in the eleventh year, recommending sixteen former officials as pacification and bandit-suppression commissioners; all were approved. They sent tribute again in the fourteenth year.
5
帝將薦福於高帝後，命建普度大齋於靈谷寺七日。 帝躬自行香。 於是卿雲、甘露、青烏、白象之屬，連日畢見。 帝大悅，侍臣多獻賦頌。 事竣，復賜黃金百，白金千，寶鈔二千，彩幣表裡百二十，馬九。 其徒灌頂圓通善慧大國師答師巴羅葛羅思等，亦加優賜。 遂封哈立麻為萬行具足十方最勝圓覺妙智慧善普應佑國演教如來大寶法王西天大善自在佛，領天下釋教，賜印誥及金、銀、鈔、彩幣、織金珠袈裟、金銀器、鞍馬。 命其徒孛隆逋瓦桑兒加領真為灌頂圓修淨慧大國師，高日瓦禪伯為灌頂通悟弘濟大國師，果欒羅葛羅監藏巴裡藏卜為灌頂弘智淨戒大國師，並賜印誥、銀鈔、彩幣。 已，命哈立麻赴五台山建大齋，再為高帝後薦福，賜予優厚。 六年四月辭歸，復賜金幣、佛像，命中官護行。 自是，迄正統末，入貢者八。 已，法王卒，久不奉貢。 弘治八年，王葛哩麻巴始遣使來貢。 十二年兩貢，禮官以一歲再貢非制，請裁其賜賚，從之。
When the emperor wished to pray for blessings on behalf of the late Founder, he ordered a seven-day universal salvation ritual at Linggu Temple. The emperor went in person to burn incense. Auspicious clouds, sweet dew, blue birds, white elephants, and the like then appeared for days on end. The emperor was delighted, and many courtiers presented laudatory verse. When the rite ended he again gave one hundred taels of gold, one thousand of silver, two thousand treasure notes, one hundred twenty sets of patterned silks, and nine horses. His disciples, including the Abhiseka All-Pervading Good-Wisdom Great State Preceptor Dashi Baroluo Geluosi, received generous gifts as well. Halima was then enfeoffed Great Precious Dharma King, Tathāgata of perfect practice and supreme enlightenment, protector of the state and expounder of the teaching, Great Good Self-Master Buddha of the Western Heaven, placed over the Buddhist clergy empire-wide, and given patent, gold, silver, notes, silks, brocade kasāya, vessels, and horses. His disciples Belongpo Wasang'er Jialingzhen, Gaoriwa Chanbo, and Guoluoluo Geluo Jianzang Balizangbu were named Abhiseka Great State Preceptors of pure wisdom, penetrating enlightenment, and expansive wisdom respectively, each receiving patent, silver notes, and silks. Halima was then sent to Mount Wutai for another great ritual on the Founder's behalf and rewarded even more generously. He left in the fourth month of the sixth year with more gold and Buddha images, escorted by a eunuch. From then until the end of Zhengtong there were eight tribute missions. After the Dharma King died tribute ceased for many years. In Hongzhi 8 King Geleima Ba sent envoys with tribute for the first time. They came twice in the twelfth year; ritual officials held that two missions in one year violated precedent and secured a cut in rewards.
6
正德元年來貢。 十年復來貢。 時帝惑近習言，謂烏斯藏僧有能知三生者，國人稱之為活佛，欣然欲見之。 考永、宣間陳誠、侯顯入番故事，命中官劉允乘傳往迎。 閣臣梁儲等言：「西番之教，邪妄不經。 我祖宗朝雖嘗遣使，蓋因天下初定，藉以化導愚頑，鎮撫荒服，非信其教而崇奉之也。 承平之後，累朝列聖止因其來朝而賞賚之，未嘗輕辱命使，遠涉其地。 今忽遣近侍往送幢幡，朝野聞之，莫不駭愕。 而允奏乞鹽引至數萬，動撥馬船至百艘，又許其便宜處置錢物，勢必攜帶私鹽，騷擾郵傳，為官民患。 今蜀中大盜初平，瘡痍未起。 在官已無余積，必至苛斂軍民，釒廷而走險，盜將復發。 況自天全六番出境，涉數萬之程，曆數歲之久，道途絕無郵置，人馬安從供頓？ 脫中途遇寇，何以御之？ 虧中國之體，納外番之侮，無一可者。 所齎敕書，臣等不敢撰擬。」 帝不聽。 禮部尚書毛紀、六科給事中葉相、十三道御史周倫等並切諫，亦不聽。
They sent tribute in the first year of Zhengde. They came again in the tenth year. The emperor, swayed by favorites, heard that a U-Tsang monk could know past, present, and future lives; his people called him the Living Buddha, and the emperor was eager to meet him. Citing Yongle and Xuande precedents when Chen Cheng and Hou Xian went west, he ordered the eunuch Liu Yun to travel by relay post to bring the monk in. Grand Secretary Liang Chu and others said, "The faith of the western Tibetans is heterodox and unorthodox. Our founders sent envoys only because the realm was newly settled, to guide the stubborn and pacify distant tribes—not because they believed or revered the faith. In later peaceful reigns successive emperors merely rewarded those who came to court and never lightly sent envoys deep into their country. Now you suddenly send a close attendant with banners and canopies; court and country are alike appalled. Yun moreover asked for tens of thousands of salt certificates, commandeered up to a hundred transport boats, and was allowed to spend funds at will—he would surely smuggle salt, harass the post roads, and afflict officials and commoners alike. The great Shu rebellions have only just been crushed and the region is still devastated. Official coffers are empty; harsh levies will drive soldiers and civilians to desperate courses and banditry will return. From the Six Tianshan pacification districts the journey runs tens of thousands of li over years with no postal stations—how are men and horses to be fed? If bandits strike on the road, how will they be resisted? It shames China and invites foreign contempt—not one point favors it. We dare not draft the imperial letter he is to carry. The emperor would not listen. Minister of Rites Mao Ji, supervising secretaries, and censors all remonstrated urgently; he still refused.
7
允行，以珠琲為幢幡，黃金為供具，賜其僧金印，犒賞以鉅萬計，內庫黃金為之罄盡。 敕允往返以十年為期，所攜茶鹽以數十萬計。 允至臨清，漕艘為之阻滯。 入峽江，舟大難進，易以冓鹿，相連二百余里。 及抵成都，日支官廩百石，蔬菜銀百兩，錦官驛不足，取傍近數十驛供之。 治入番器物，估直二十萬。 守臣力爭，減至十三萬。 工人雜造，夜以繼日。 居歲餘，始率將校十人、士千人以行，越兩月入其地。 所謂活佛者，恐中國誘害之，匿不出見。 將士怒，欲脅以威。 番人夜襲之，奪寶貨、器械以去。 將校死者二人，卒數百人，傷者半之。 允乘善馬疾走，僅免。 返成都，戒部下弗言，而以空函馳奏，至則武宗已崩。 世宗召允還，下吏治罪。
Yun set out with pearl banners and gold ritual vessels, a gold seal for the monk, and rewards in the tens of thousands that emptied the inner treasury of gold. He was given ten years for the round trip and carried tea and salt reckoned in the hundreds of thousands. At Linqing his passage blocked the grain fleet. In the gorges the boats were too large to pass and were replaced with rafts strung together for over two hundred li. At Chengdu he consumed a hundred piculs of official grain and a hundred taels of silver for vegetables daily; dozens of nearby post stations had to feed his party. Outfitting the mission for Tibet was estimated at two hundred thousand cash. Local officials protested until the figure was cut to one hundred thirty thousand. Craftsmen worked day and night. After more than a year he set out with ten officers and a thousand men and entered Tibet two months later. The Living Buddha, fearing Chinese treachery, hid and refused an audience. The troops grew angry and wanted to coerce him by force. Tibetans raided by night and made off with treasure and arms. Two officers and hundreds of soldiers were killed; half as many were wounded. Yun fled on a fast horse and barely escaped. Back in Chengdu he silenced his men and sent an urgent report in an empty case; by the time it arrived Wuzong was dead. Shizong recalled Yun and had him prosecuted.
8
嘉靖中，法王猶數入貢，迄神宗朝不絕。 時有僧鎖南堅錯者，能知已往未來事，稱活佛，順義王俺答亦崇信之。 萬曆七年，以迎活佛為名，西侵瓦剌，為所敗。 此僧戒以好殺，勸之東還。 俺答亦勸此僧通中國，乃自甘州遺書張居正，自稱釋迦摩尼比丘，求通貢，饋以儀物。 居正不敢受，聞之於帝。 帝命受之，而許其貢。 由是，中國亦知有活佛。 此僧有異術能服人，諸番莫不從其教，即大寶法王及闡化諸王，亦皆俯首稱弟子。 自是西方止知奉此僧，諸番王徒擁虛位，不復能施其號令矣。
Under Jiajing the Dharma King still sent tribute repeatedly, and missions continued through Shenzong's reign. A monk named Suonan Jianzang, said to know past and future, was called the Living Buddha; the Shunyi Prince Altan revered him as well. In Wanli 7 Altan marched west against the Oirats in the name of escorting the Living Buddha and was defeated. The monk warned him against slaughter and urged him to turn back east. Altan also urged the monk to open ties with China; from Ganzhou the monk wrote Zhang Juzheng, styling himself a disciple of Śākyamuni, seeking tribute rights and sending ritual gifts. Juzheng dared not accept the gifts and reported to the emperor. The emperor ordered the gifts accepted and allowed tribute. China thus learned of the Living Buddha. The monk's uncanny powers won every tribe; even the Great Precious Dharma King and the Taming Kings bowed as his disciples. Thereafter the west obeyed only this monk; tribal kings held empty titles and could no longer command.
9
大乘法王
The Mahāyāna Dharma King
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大乘法王者，烏斯藏僧昆澤思巴也，其徒亦稱為尚師。 永樂時，成祖既封哈立麻，又聞昆澤思巴有道術，命中官齎璽書銀幣徵之。 其僧先遣人貢舍利、佛像，遂偕使者入朝。 十一年二月至京，帝即延見，賜藏經、銀鈔、彩幣、鞍馬、茶果諸物，封為萬行圓融妙法最勝真如慧智弘慈廣濟護國演教正覺大乘法王西天上善金剛普應大光明佛，領天下釋教，賜印誥、袈裟、幡幢、鞍馬、傘器諸物，禮之亞於大寶法王。 明年辭歸，賜加於前，命中官護行。 後數入貢，帝亦先後命中官喬來喜、楊三保齎賜佛像、法器、袈裟、禪衣、絨錦、彩幣諸物。 洪熙、宣德間並來貢。
The Mahāyāna Dharma King was the U-Tsang monk Kunzang Siba, whom his disciples called Revered Teacher. After enfeoffing Halima, Chengzu heard Kunzang Siba possessed spiritual arts and sent a eunuch with an imperial letter and silver to summon him. He first sent relics and Buddha images, then came to court with the envoy. He reached the capital in the second month of the eleventh year, was received at once, and enfeoffed Mahāyāna Dharma King with patent, scriptures, silks, horses, and ritual gear, ranking just below the Great Precious Dharma King. The next year he left with added gifts and a eunuch escort. He sent tribute several times thereafter, and the emperor repeatedly dispatched eunuchs with Buddha images, ritual gear, robes, brocades, and silks. He sent tribute during Hongxi and Xuande.
11
成化四年，其王完卜遣使來貢。 禮官言無法王印文，且從洮州入，非制，宜減其賜物。 使者言，所居去烏斯藏二十余程，涉五年方達京師，且所進馬多，乞給全賜，乃命量增。 十七年來貢。
In Chenghua 4 King Wanbu sent envoys with tribute. Ritual officials noted the lack of a Dharma King seal and entry via Taozhou contrary to precedent and urged reduced rewards. The envoys said they lived twenty stages from U-Tsang, took five years to reach the capital, and brought many horses; they were granted an increased reward. They came again in the seventeenth year.
12
弘治元年，其王桑加瓦遣使來貢。 故事，法王卒，其徒自相繼承，不由朝命。 三年，輔教王遣使奉貢，奏舉大乘法王襲職。 帝但納其貢，賜賚遣還，不命襲職。
In Hongzhi 1 King Sangjawa sent envoys with tribute. By precedent, when a Dharma King died his disciples succeeded one another without court appointment. In the third year the Assistant-Teaching King sent tribute and asked that the Mahāyāna Dharma King's post be inherited. The emperor accepted the tribute, rewarded them, and sent them home without confirming succession.
13
正德五年遣其徒綽吉我些兒等，從河州衛入貢。 禮官以其非貢道，請減其賞，並治指揮徐經罪，從之。 已，綽吉我些兒有寵於帝，亦封大德法王。 十年，僧完卜鎖南堅參巴爾藏卜遣使來貢，乞襲大乘法王。 禮官失於稽考，竟許之。 嘉靖十五年偕輔教、闡教諸王來貢，使者至四千余人。 帝以人數逾額，減其賞，並治四川三司官濫送之罪。
In Zhengde 5 he sent his disciples Chuoqi Wo'er and others to offer tribute via Hezhou Guard. Ritual officials said the route was improper, urged reduced rewards and punishment for Commander Xu Jing, and were heeded. Later Chuoqi Wo'er gained imperial favor and was enfeoffed Great Virtue Dharma King as well. In the tenth year Monk Wanbu Suonanjian Canba'er Zangbu sent tribute and asked to succeed as Mahāyāna Dharma King. Ritual officials failed to verify the claim and approved it anyway. In Jiajing 15 he came with the Assistant-Teaching and Propagation-Teaching kings, bringing more than four thousand envoys. The emperor cut rewards for exceeding the quota and punished Sichuan's three commissions for indiscriminate escort.
14
初，成祖封闡化等五王，各有分地，惟二法王以游僧不常厥居，故其貢期不在三年之列。 然終明世，奉貢不絕雲。
Chengzu had enfeoffed the five Taming kings, each with a domain; only the two itinerant Dharma Kings stood outside the triennial tribute rule. Yet tribute continued without interruption throughout the Ming.
15
大慈法王
The Great Compassion Dharma King
16
大慈法王，名釋迦也失，亦烏斯藏僧稱為尚師者也。 永樂中，既封二法王，其徒爭欲見天子邀恩寵，於是來者趾相接。 釋迦也失亦以十二年入朝，禮亞大乘法王。 明年命為妙覺圓通慈慧普應輔國顯教灌頂弘善西天佛子大國師，賜之印誥。 十四年辭歸，賜佛經、佛像、法仗、僧衣、綺帛、金銀器，且御制贊詞賜之，其徒益以為榮。 明年遣使來貢。 十七年命中官楊三保齎佛像、衣幣往賜。 二十一年復來貢。 宣德九年入朝，帝留之京師，命成國公硃勇、禮部尚書胡濙持節，冊封為萬行妙明真如上勝清淨般若弘照普慧輔國顯教至善大慈法王西天正覺如來自在大圓通佛。
The Great Compassion Dharma King was Shakya Yeshe, a U-Tsang monk whom western Tibetans called Revered Teacher. After Yongle enfeoffed the two Dharma Kings, their disciples vied to reach court for favor, and arrivals came in an unbroken stream. Shakya Yeshe came to court in the twelfth year and ranked just below the Mahāyāna Dharma King. The next year he was made Great State Teacher and Buddha Son of the Western Heaven with patent and commission. In the fourteenth year he left with scriptures, images, ritual gear, robes, silks, and gold and silver, plus imperial eulogies—his disciples counted it supreme honor. The next year he sent tribute envoys. In the seventeenth year the eunuch Yang Sanbao was sent with Buddha images, robes, and silks. Tribute came again in the twenty-first year. In Xuande 9 he came to court, was kept in the capital, and enfeoffed Great Compassion Dharma King by Duke of Chengguo Zhu Yong and Minister of Rites Hu Ying bearing credentials.
17
宣宗崩，英宗嗣位，禮官先奏汰番僧六百九十人，正統元年復以為請。 命大慈法王及西天佛子如故，余遣還，不願者減酒饌廩餼，自是輦下稍清。 西天佛子者，能仁寺僧智光也，本山東慶雲人。 洪武、永樂中，數奉使西國。 成祖賜號國師，仁宗加號圓融妙慧淨覺弘濟輔國光范演教灌頂廣善大國師，賜金印、冠服、金銀器。 至是復加西天佛子。
After Xuanzong's death Yingzong's ritual officials first asked to dismiss 690 Tibetan monks and renewed the request in Zhengtong 1. The Great Compassion Dharma King and the Buddha Son of the Western Heaven were kept; the rest were sent home, with reduced rations for those who refused, and the capital grew quieter. The Buddha Son of the Western Heaven was Nengren Temple monk Zhiguang, a native of Qingyun in Shandong. Under Hongwu and Yongle he made repeated missions to the western regions. Chengzu made him State Teacher; Renzong added Great State Teacher and gave a gold seal, robes, and gold and silver vessels. He was now further made Buddha Son of the Western Heaven.
18
初，太祖招徠番僧，本藉以化愚俗，弭邊患，授國師、大國師者不過四五人。 至成祖兼崇其教，自闡化等五王及二法王外，授西天佛子者二，灌頂大國師者九，灌頂國師者十有八，其他禪師、僧官不可悉數。 其徒交錯於道，外擾郵傳，內耗大官，公私騷然，帝不恤也。 然至者猶即遣還。 及宣宗時則久留京師，耗費益甚。 英宗初年，雖多遣斥，其後加封號者亦不少。 景泰中，封番僧沙加為弘慈大善法王，班卓兒藏卜為灌頂大國師。 英宗復辟，務反景帝之政，降法王為大國師，大國師為國師。
The Founder first summoned Tibetan monks to guide the ignorant and pacify the frontier; only four or five received State Teacher or Great State Teacher titles. Under Chengzu the faith was also exalted: besides the five Taming kings and two Dharma Kings, two became Buddha Sons of the Western Heaven, nine Abhisheka Great State Teachers, eighteen Abhisheka State Teachers, and countless other Chan masters and monastic offices. Their disciples clogged the roads, harassed the post routes, and drained the Court of Imperial Entertainments; public and private life were in turmoil, yet the emperor paid no heed. Even so, arrivals were still promptly sent home. Under Xuande they lingered in the capital and costs rose sharply. Yingzong dismissed many at first, but later still granted many new titles. In the Jingtai reign Monk Shajia was made Expansive Compassion Great Goodness Dharma King and Banzhuo'er Zangbu Abhisheka Great State Teacher. On Yingzong's restoration he reversed the Jing Emperor's policies, demoting Dharma Kings to Great State Teacher and Great State Teachers to State Teacher.
19
成化初，憲宗復好番僧，至者日眾。 答刂巴堅參、答刂實巴、領占竹等，以秘密教得幸，並封法王。 其次為西天佛子，他授大國師、國師、禪師者不可勝紀。 四方奸民投為弟子，輒得食大官，每歲耗費鉅萬。 廷臣屢以為言，悉拒不聽。 孝宗踐阼，清汰番僧，法王、佛子以下，皆遞降，驅還本土，奪其印誥，由是輦下復清。
Early in Chenghua Xianzong again favored Tibetan monks, and arrivals swelled daily. Dali Bakyancan, Dali Shiba, Lingzhan Zhu, and others won favor through Esoteric Buddhism and were all enfeoffed Dharma Kings. Next came Buddha Sons of the Western Heaven; Great State Teachers, State Teachers, and Chan masters were beyond count. Schemers from every quarter became disciples and fed at the Court of Imperial Entertainments at a cost of tens of thousands each year. Court ministers remonstrated repeatedly, but he refused to listen. Xiaozong purged Tibetan monks, demoting Dharma Kings and Buddha Sons, sending them home and stripping patents; the capital grew quiet again.
20
弘治六年，帝惑近習言，命取領占竹等詣京。 言官交章力諫，事乃寢。 十三年命為故西天佛子著領占建塔。 工部尚書徐貫等言，此僧無益於國，營墓足矣，不當建塔，不從。 尋命那卜堅參三人為灌頂大國師。 帝崩，禮官請黜異教，三人並降禪師。
In Hongzhi 6, swayed by close attendants, the emperor ordered Lingzhan Zhu and others brought to court. Censors remonstrated in force, and the matter was dropped. In the thirteenth year he ordered a pagoda built for the late Buddha Son of the Western Heaven Zhuxiang Qu Lingzhan. Minister of Works Xu Guan argued the monk had served the state ill and a tomb would suffice; the emperor would not listen. He soon made Napo Jancan and two others Abhisheka Great State Teachers. After his death ritual officials asked to purge heterodox faiths, and all three were demoted to Chan master.
21
既而武宗蠱惑佞幸，復取領占竹至京，命為灌頂大國師，以先所降禪師三人為國師。 帝好習番語，引入豹房，由是番僧復盛。 封那卜堅參及答刂巴藏卜為法王，那卜領占及綽即羅竹為西天佛子。 已，封領占班丹為大慶法王，給番僧度牒三千，聽其自度。 或言，大慶法王，即帝自號也。
Then Wuzong, deluded by favorites, recalled Lingzhan Zhu, made him Abhisheka Great State Teacher, and restored the three demoted Chan masters as State Teachers. The emperor studied Tibetan, brought monks into the Leopard Quarter, and Tibetan influence revived. Napo Jancan and Dali Bazangbu were made Dharma Kings; Napo Lingzhan and Chuoqi Luozhu Buddha Sons of the Western Heaven. Lingzhan Bandan was then made Great Celebration Dharma King; three thousand ordination certificates were issued and Tibetan monks allowed to ordain one another. Some said the Great Celebration Dharma King was the emperor's own assumed title.
22
綽吉我些兒者，烏斯藏使臣，留豹房有寵，封大德法王。 乞令其徒二人為正副使，還居本土，如大乘法王例入貢，且為二人請國師誥命，入番設茶。 禮官劉春等執不可，帝不聽。 春等復言：「烏斯藏遠在西方，性極頑獷。 雖設四王撫化，而其來貢必為節制。 若令齎茶以往，賜之誥命，彼或假上旨以誘諸番，妄有所干請。 從之則非法，不從則生釁，害不可勝言。」 帝乃罷設茶敕，而予之誥命。 帝時益好異教，常服其服，誦習其經，演法內廠。 綽吉我些兒輩出入豹房，與權幸雜處，氣焰灼然。 及二人乘傳歸，所過驛騷，公私咸被其患。
Chuoqi Wo'er was a U-Tsang envoy who lived in the Leopard Quarter, won favor, and was made Great Virtue Dharma King. He asked that two disciples serve as chief and deputy envoys at home, offer tribute like the Mahāyāna Dharma King, receive State Teacher patents, and establish tea trade among the tribes. Ritual officials Liu Chun and others objected, but the emperor would not listen. Liu Chun and others again said, "U-Tsang lies far in the west and is by nature stubborn and fierce. Though four kings were set to pacify them, tribute missions must be strictly regulated. If they carry tea westward with imperial patents, they may abuse imperial authority to entice the tribes and make reckless demands. To grant such requests would break the law; to refuse would breed conflict—the harm is incalculable. The emperor revoked the tea-establishment edict but granted the patents. The emperor grew still fonder of heterodox faiths, wore their robes, recited their scriptures, and preached at the Inner Depot. Chuoqi Wo'er and his circle moved freely in the Leopard Quarter with the powerful, their arrogance blazing. When the two returned by courier relay, every post station they passed was thrown into turmoil.
23
世宗立，復汰番僧，法王以下悉被斥。 後世宗崇道教，益黜浮屠，自是番僧鮮至中國者。
Shizong again purged Tibetan monks and dismissed all from Dharma King downward. Shizong later exalted Daoism and further suppressed Buddhism; Tibetan monks thereafter seldom reached China.
24
闡化王
The Taming King
25
闡化王者，烏斯藏僧也。 初，洪武五年，河州衛言：「烏斯藏怕木竹巴之地，有僧曰章陽沙加監藏，元時封灌頂國師，為番人推服。 今朵甘酋賞竹監藏與管兀兒構兵，若遣此僧撫諭，朵甘必內附。」 帝如其言，仍封灌頂國師，遣使賜玉印、彩幣。 明年，其僧使酋長鎖南藏卜貢佛像、佛書、舍利。 是時方命佛寶國師招諭番人，於是怕木竹巴僧等自稱輦卜闍，遣使進表及方物。 帝厚賜之。 輦卜闍者，其地首僧之稱也。 八年正月設怕木竹巴萬戶府，以番酋為之。 已而章陽沙加卒，授其徒鎖南扎思巴噫監藏卜為灌頂國師。 二十一年上表稱病，舉弟吉剌思巴監藏巴藏卜自代，遂授灌頂國師。 自是三年一貢。
The Taming King was a U-Tsang monk. In Hongwu 5 Hezhou Guard reported, "In Phagmodrupa in U-Tsang there was a monk named Zhangyang Shajia Jiancang, enfeoffed Abhisheka State Teacher under the Yuan and respected by the tribes. The Duo-Gan chieftain Shangzhu Jiancang was at war with Guan'uer; if this monk were sent to pacify them, Duo-Gan would submit. The emperor agreed, reconfirmed him Abhisheka State Teacher, and sent a jade seal and silks. The next year he sent chieftain Suonan Zangbu with Buddha images, scriptures, and relics. As the Radiant Buddha Treasure State Teacher was summoning the tribes, Phagmodrupa monks styled themselves Gyalpo Khyab and sent a memorial with local goods. The emperor richly rewarded them. Gyalpo Khyab was the title of the region's chief monk. In the first month of the eighth year a Phagmodrupa Myriad Households Office was established under a tribal chieftain. Zhangyang Shajia soon died, and his disciple Suonan Zhasiba Yijiancangbu was made Abhisheka State Teacher. In the twenty-first year he memorialized illness and recommended his brother Jelisi Bazangbazangbu; the latter was made Abhisheka State Teacher. Tribute thereafter came every three years.
26
宣德二年命中官侯顯往賜絨錦、彩幣。 其貢使嘗毆殺驛官子，帝以其無知，遣還，敕王戒飭而已。 九年，貢使歸，以賜物易茶。 至臨洮，有司沒入之，羈其使，請命。 詔釋之，還其茶。
In Xuande 2 the eunuch Hou Xian was sent with velvet brocade and silks. Their envoys once beat a post official's son to death; the emperor sent them home and merely told the king to discipline them. In the ninth year returning envoys traded imperial gifts for tea. At Lintao officials confiscated the goods, detained the envoys, and sought orders. An edict released them and returned the tea.
27
正統五年，王卒。 遣禪師二人為正副使，封其從子吉剌思巴永耐監藏巴藏卜為闡化王。 使臣私市茶彩數萬，令有司運致。 禮官請禁之，帝念其遠人，但令自僦舟車。 已，王卒，以桑兒結堅昝巴藏卜嗣。
In Zhengtong 5 the king died. Two Chan masters were sent as chief and deputy envoys to enfeoff his nephew Jelisi Bayongnai Jiancangbazangbu Taming King. The envoys privately bought tens of thousands in tea and silks and ordered officials to transport them. Ritual officials asked to forbid it; the emperor, mindful they came from afar, only required them to hire their own transport. The king later died, and Sang'er Jiejianzan Bazangbu succeeded.
28
成化元年，禮部言：「宣、正間，諸貢不過三四十人，景泰時十倍，天順間百倍。 今貢使方至，乞敕諭闡化王，令如洪武舊制，三年一貢。」 從之。 五年，王卒，命其子公葛列思巴中柰領占堅參巴兒藏卜嗣。 遣僧進貢，還至西寧，留寺中不去，又冒名入貢，隱匿所賜璽書、幣物。 王使其下三人來趣，其僧閉之室中，剜二人目。 一人逸，訴於都指揮孫鑒。 鑒捕置之獄，受其徒賄，而復以聞。 下四川巡按鞫治，坐僧四人死，鑒將逮治，會赦悉免。
In Chenghua 1 the Ministry of Rites said, "Under Xuande and Zhengtong tribute parties numbered thirty or forty at most; under Jingtai ten times that; under Tianshun a hundred times. Tribute envoys have just arrived; we ask that the Taming King be instructed to follow the old Hongwu triennial rule. The request was granted. In the fifth year the king died, and his son Gonggelisi Bazhongnai Lingzhan Jiancanba'er Zangbu succeeded. A tribute monk stayed at a Xining temple on his return, entered tribute again under a false name, and hid the granted imperial letter and gifts. The king sent three men to summon him; the monk locked them in a room and gouged out two men's eyes. One escaped and complained to Regional Commander Sun Jian. Sun Jian arrested him, took a bribe from his disciples, and reported upward. The Sichuan touring censor tried the case; four monks were sentenced to death and Sun Jian was to be punished, but an amnesty freed all.
29
十七年以長河西諸番多假番王名朝貢，命給闡化、贊善、闡教、輔教四王敕書勘合，以防奸偽。 二十二年遣使四百六十人來貢，守臣遵新例，但納一百五十人。 禮官以使者已入境，難固拒，請順其情概納之，為後日兩貢之數，從之。
In the seventeenth year, because many tribes west of the Chang River falsely used kingly titles in tribute, tally-bearing edicts were issued to the Taming, Virtue-Praising, Propagation-Teaching, and Assistant-Teaching kings to prevent fraud. In the twenty-second year 460 envoys came; frontier officials under the new rule admitted only 150. Ritual officials said the envoys had already crossed the border and could not be firmly refused; they were admitted and counted as two future tribute quotas.
30
弘治八年遣僧來貢，還至揚州廣陵驛，遇大乘法王貢使，相與殺牲縱酒，三日不去。 見他使舟至，則以石投之，不容近陸。 知府唐愷詣驛呼其舟子戒之，諸僧持兵仗呼噪擁而入。 愷走避，隸卒力格鬥乃免，為所傷者甚眾。 事聞，命治通事及伴送者罪，遣人諭王令自治其使者。 其時王卒，子班阿吉江東答刂巴請襲，命番僧二人為正副使往封。 比至，新王亦死，其子阿往答刂失答刂巴堅參即欲受封，二人不得已授之，遂具謝恩儀物，並獻其父所領勘合印章為左驗。 至四川，守臣劾其擅封，逮治論斬，減死戍邊，副使以下悉宥。
In Hongzhi 8 tribute monks returning to Guangling Post in Yangzhou met the Mahāyāna Dharma King's envoys and feasted for three days without leaving. When other envoys' boats approached, they threw stones and would not let them land. Prefect Tang Kai went to the post station to summon the boatmen and warn them; the monks, armed and shouting, surged inside. Kai fled; only when his clerks and soldiers fought hard was he spared, and many were wounded. When word reached the court, interpreters and escorts were punished, and an envoy was sent to tell the king to discipline his own men. The king had just died; his son Ban Ajijiangdong Daliba asked to succeed, and two Tibetan monks were sent as chief and deputy envoys to enfeoff him. By the time they arrived the new king too was dead; his son Awang Dalisi Daliba Jiancan pressed for enfeoffment, and the two envoys, with no choice, granted it. He then prepared thank-offering gifts and presented his father's tally seal as proof. In Sichuan frontier officials impeached them for unauthorized enfeoffment; they were arrested and sentenced to death, commuted to frontier exile, while all from the deputy envoy down were pardoned.
31
正德三年，禮官以貢使逾額，令為後年應貢之數。 嘉靖三年偕輔教王及大小三十六番請入貢。 禮官以諸番不具地名、族氏，令守臣核實以聞。 四十二年，闡化諸王遣使入貢請封。 禮官循故事，遣番僧二十二人為正副使，序班硃廷對監之。 至中途大騷擾，不受廷對約束，廷對還，白其狀。 禮官請自後封番王，即以誥敕付使者齎還，或下守臣，擇近邊僧人齎賜。 封諸藏之不遣京寺番僧，自此始也。 番人素以入貢為利，雖屢申約束，而來者日增。 隆慶三年再定令闡化、闡教、輔教三王，俱三歲一貢，貢使各千人，半全賞，半減賞。 全賞者遣八人赴京，余留邊上。 遂為定例。
In Zhengde 3 ritual officials counted the over-quota tribute envoys against the following year's allotment. In Jiajing 3 he came with the Assistant-Teaching King and thirty-six large and small tribes to request tribute entry. Ritual officials, finding the tribes had not given place and clan names, ordered frontier officials to verify and report. In the forty-second year the Taming kings sent envoys with tribute to request enfeoffment. Ritual officials followed precedent and sent twenty-two Tibetan monks as chief and deputy envoys under Clerk Zhu Tingdui. Midway they caused great disturbance and refused Tingdui's authority; Tingdui returned and reported their conduct. Ritual officials asked that henceforth patents for tribal kings be given to envoys to carry back, or that frontier officials choose nearby monks to deliver them. From this time onward enfeoffment in the Tibetan regions no longer relied on capital-temple Tibetan monks. Tribes had long treated tribute as profit; despite repeated restrictions, arrivals only grew. In Longqing 3 the Taming, Propagation-Teaching, and Assistant-Teaching kings were again fixed to tribute triennially, each with a thousand envoys, half at full reward and half at reduced reward. Those at full reward sent eight men to the capital; the rest stayed on the frontier. This became the fixed rule.
32
萬曆七年，貢使言闡化王長子札釋藏卜乞嗣職，如其請。 久之卒，其子請襲。 神宗許之，而制書但稱闡化王。 用閣臣沈一貫言，加稱烏斯藏怕木竹巴灌頂國師闡化王。 其後奉貢不替。 所貢物有畫佛、銅佛、銅塔、珊瑚、犀角、氆氌、左髻毛纓、足力麻、鐵力麻、刀劍、明甲胃之屬，諸王所貢亦如之。
In Wanli 7 tribute envoys reported that the Taming King's eldest son Zhaxi Zangbu sought succession; the request was granted. He died after a long reign; his son asked to succeed. Shenzong granted it, but the commission styled him only Taming King. On Grand Secretary Shen Yiguan's advice he was additionally styled Abhisheka State Teacher Taming King of Phagmodrupa in U-Tsang. Thereafter tribute continued without break. Tribute included painted and bronze Buddhas, bronze pagodas, coral, rhinoceros horn, pulu felt, horsehair tassels, hemp cloths, swords, and bright armor; the other kings sent much the same.
33
贊善王
The Virtue-Praising King
34
贊善王者，靈藏僧也。 其地在四川徼外，視烏斯藏為近。 成祖踐阼，命僧智光往使。 永樂四年，其僧著思巴兒監藏遣使入貢，命為灌頂國師。 明年封贊善王，國師如故，賜金印、誥命。 十七年，中官楊三保往使。 洪熙元年，王卒，從子喃葛監藏襲。 宣德二年，中官侯顯往使。 正統五年奏稱年老，請以長子班丹監坐刂代。 帝不從其請，而授其子為都指揮使。
The Virtue-Praising King was a Lingzang monk. His territory lay beyond Sichuan's frontier, closer than U-Tsang. When Chengzu took the throne he sent the monk Zhiguang as envoy. In Yongle 4 that monk Zhousi Ba'er Jiancang sent tribute and was appointed Abhisheka State Teacher. The next year he was enfeoffed Virtue-Praising King, kept his State Teacher title, and received a gold seal and patent. In the seventeenth year the eunuch Yang Sanbao was sent as envoy. In Hongxi 1 the king died and his nephew Nange Jiancang succeeded. In Xuande 2 the eunuch Hou Xian was sent as envoy. In Zhengtong 5 he memorialized that he was old and asked that his eldest son Bandan Jiancang succeed. The emperor refused the request but appointed his son Regional Commander-in-Chief.
35
初，入貢無定期，自永樂迄正統，或間歲一來，或一歲再至。 而歷朝遣使往賜者，金幣、寶鈔、佛像、法器、袈裟、禪服，不一而足。 至成化元年始定三歲一貢之例。
At first tribute had no fixed schedule; from Yongle through Zhengtong they came every other year or twice in one. Across reigns imperial envoys brought gold coins, treasure notes, Buddha images, ritual implements, monastic robes, and Chan vestments in abundance. Only in Chenghua 1 was the triennial tribute rule fixed.
36
三年命塔兒把堅粲襲封。 故事，封番王誥敕及幣帛遣官齎賜，至是西陲多事，禮官乞付使者齎回，從之。
In the third year Ta'er Bajian Can was ordered to succeed and be enfeoffed. By precedent patents and silks for tribal kings were delivered by officials; with the western frontier in turmoil, ritual officials asked that envoys carry them back instead, and this was approved.
37
五年，四川都司言，贊善諸王不遵定制，遣使率各寺番僧百三十二種入貢，且無番王印文，今止留十余人守貢物，余已遣還。 禮官言：「番地廣遠，番王亦多，若遵例並時入貢，則內郡疲供億。 莫若令諸王於應貢之歲，各具印文，取次而來。 今貢使已至，難拂其情。 乞許作明年應貢之數。」 報可。
In the fifth year the Sichuan Regional Military Commission reported that the Virtue-Praising and other kings had violated the rules, sending envoys with 132 groups of temple monks and no kingly seal documents; only a dozen or so were kept to guard the tribute goods and the rest sent back. Ritual officials said, "Tribal lands are vast and kings are many; if all came at once under the rule, inner prefectures would be exhausted supplying them. Better to have each king come in turn in his tribute year, each bearing his seal document. The envoys have already arrived; it is hard to turn them away. We ask permission to count them against next year's tribute quota. The request was granted.
38
十八年，禮官言：「番王三歲一貢，貢使百五十人，定制也。 近贊善王連貢者再，已遣四百十三人。 今請封請襲，又遣千五百五十人，違制宜卻。 乞許其請封襲者，以三百人為後來兩貢之數，余悉遣還。」 亦報可。 遂封喃葛堅粲巴藏卜為贊善王。 弘治十六年卒，命其弟端竹堅昝嗣。 嘉靖後猶入貢如制。
In the eighteenth year ritual officials said, "Tribal kings tribute triennially with 150 envoys — that is the established rule. Recently the Virtue-Praising King had sent tribute twice in succession, already dispatching 413 persons. Now, seeking enfeoffment and succession, he has sent 1,550 persons; by the rule he should be refused. We ask to grant enfeoffment and succession if 300 persons are counted as two future tribute quotas and the rest are sent back. This too was granted. Nange Jian Can Bazangbu was then enfeoffed Virtue-Praising King. He died in Hongzhi 16; his younger brother Duanshu Jianzan was ordered to succeed. After Jiajing they still sent tribute according to regulation.
39
護教王
The Protection-Teaching King
40
護教王者，名宗巴斡即南哥巴藏卜，館覺僧也。 成祖初，僧智光使其地。 永樂四年遣使入貢，詔授灌頂國師，賜之誥。 明年遣使入謝，封為護教王，賜金印、誥命，國師如故。 遂頻歲入貢。 十二年卒，命其從子幹些兒吉剌思巴藏卜嗣。 洪熙、宣德中併入貢。 已而卒，無嗣，其爵遂絕。
The Protection-Teaching King, named Zongbawo — that is, Nange Bazangbu — was a Guanjue monk. Early in Chengzu's reign the monk Zhiguang was sent to his territory. In Yongle 4 he sent tribute; an edict made him Abhisheka State Teacher and granted a patent. The next year he sent envoys to give thanks and was enfeoffed Protection-Teaching King with a gold seal and patent, his State Teacher title unchanged. Thereafter he sent tribute nearly every year. He died in the twelfth year; his nephew Ganxie'er Jelisi Bazangbu was ordered to succeed. In Hongxi and Xuande he sent tribute together with others. He later died without heirs, and the title lapsed.
41
闡教王
The Propagation-Teaching King
42
闡教王者，必力工瓦僧也。 成祖初，僧智光齎敕入番，其國師端竹監藏遣使入貢。 永樂元年至京，帝喜，宴賚遣還。 四年又貢，帝優賜，並賜其國師大板的達、律師鎖南藏卜衣幣。 十一年乃加號灌頂慈慧淨戒大國師，又封其僧領真巴兒吉監藏為闡教王，賜印誥、彩幣。 後比年一貢。 楊三保、戴興、侯顯之使，皆齎金幣、佛像、法器賜焉。
The Propagation-Teaching King was a Bili Gongwa monk. Early in Chengzu's reign the monk Zhiguang carried an edict into the tribes; its State Teacher Duanshu Jiancang sent tribute. They reached the capital in Yongle 1; the emperor was pleased, feasted and rewarded them, and sent them home. They sent tribute again in the fourth year; the emperor gave generous rewards and also bestowed robes and silks on State Teachers Dabandada and Law Master Suonan Zangbu. In the eleventh year he received the additional title Abhisheka Great State Teacher of Compassionate Wisdom and Pure Precepts, and the monk Lingzhen Ba'erji Jiancang was enfeoffed Propagation-Teaching King with seal, patent, and colored silks. Thereafter tribute came nearly every year. The missions of Yang Sanbao, Dai Xing, and Hou Xian all brought gold coins, Buddha images, and ritual implements as gifts.
43
宣德五年，王卒，命其子綽兒加監巴領占嗣。 久之卒，命其子領占叭兒結堅參嗣。 成化四年從禮官言，申三歲一貢之制。 明年，王卒，命其子領占堅參叭兒藏卜襲。 二十年，帝遣番僧班著兒齎璽書勘合往賜。 其僧憚行，至半道，偽為王印信、番文覆命，詔逮治。
In Xuande 5 the king died; his son Chuo'erjia Jianba Lingzhan was ordered to succeed. He died after a long reign; his son Lingzhan Ba'er Jiejian Can was ordered to succeed. In Chenghua 4, on ritual officials' advice, the triennial tribute rule was reaffirmed. The next year the king died; his son Lingzhan Jiancan Ba'er Zangbu succeeded. In the twentieth year the emperor sent the Tibetan monk Banzhe'er with an imperial letter and tally to bestow gifts. That monk feared the journey; halfway there he forged the king's seal and a tribal document and returned with a false report; an edict ordered his arrest.
44
正德十三年遣番僧領占答刂巴等封其新王。 答刂巴等乞馬快船三十艘載食鹽，為入番買路之資。 戶科、戶部並疏爭，不聽。 答刂巴等在途科索無厭，至呂梁，毆管洪主事李瑜幾斃，恣橫如此。 迄嘉靖世，闡教王修貢不輟。
In Zhengde 13 Tibetan monks including Lingzhan Daliba were sent to enfeoff the new king. Daliba and the others asked for thirty fast courier boats loaded with salt to buy their way into the tribes. The Households Section and the Ministry of Revenue both memorialized in opposition, but the emperor would not heed them. Daliba and the others extorted without end on the road; at Lüliang they beat Director Li Yu of the grain transport bureau nearly to death — such was their arrogance. Through the Jiajing reign the Propagation-Teaching King maintained tribute without cease.
45
輔教王
The Assistant-Teaching King
46
成化五年，王卒，命其子喃葛答刂失堅參叭藏卜嗣。 六年申舊制，三年一貢，多不過百五十人，由四川雅州入。 國師以下不許貢。 弘治十二年，輔教等四王及長河西宣慰司並時入貢，使者至二千八百余人。 禮官以供費不貲，請敕四川守臣遵制遣送，違者卻還，從之。 歷正德、嘉靖世，奉貢不絕。
In Chenghua 5 the king died; his son Nange Dalisi Jiancan Ba Zangbu was ordered to succeed. In the sixth year the old rule was reaffirmed: triennial tribute, generally no more than 150 persons, entering through Yazhou in Sichuan. State Teachers and those below were not permitted to send tribute. In Hongzhi 12 the four kings including Assistant-Teaching and the Chang River West Pacification Commission all came at once; envoys numbered more than 2,800. Ritual officials, finding supply costs beyond reckoning, asked that Sichuan frontier officials escort parties under the rules and send back violators; this was approved. Through the Zhengde and Jiajing reigns tribute continued without end.
47
西天阿難功德國
The Western Heaven Kingdom of Ananda's Meritorious Virtue
48
西天阿難功德國，西方番國也。 洪武七年，王卜哈魯遣其講主必尼西來朝，貢方物及解毒藥石。 詔賜文綺、禪衣及布帛諸物。 後不復至。
The Western Heaven Kingdom of Ananda's Meritorious Virtue was a western tribal state. In Hongwu 7 King Puhalu sent his lecturer Beni to court with local products and antidote mineral drugs. An edict bestowed patterned silks, Chan robes, and cloth goods. They did not come again.
49
又有和林國師朵兒只怯烈失思巴藏卜，亦遣其講主汝奴汪叔來朝，獻銅佛、舍利、白哈丹布及元所授玉印一、玉圖書一、銀印四、銅印五、金字牌三，命宴賚遣還。 明年，國師入朝，又獻佛像、舍利、馬二匹，賜文綺、禪衣。 和林，即元太祖故都，在極北，非西番，其國師則番僧。 與功德國同時來貢，後亦不復至。
Also the Karakorum State Teacher Dorji Qieliesi Siba Zangbu sent his lecturer Runu Wangshu to court with a bronze Buddha, śarīra, white hadan cloth, and the Yuan-granted seals and gold-lettered tablets; he was feasted, rewarded, and sent home. The next year the State Teacher came to court with Buddha images, śarīra, and two horses, and received patterned silks and Chan robes. Karakorum was the Yuan founder's former capital, in the far north — not western Tibet — though its State Teacher was a Tibetan monk. They came with tribute at the same time as the Meritorious Virtue Kingdom and likewise did not come again.
50
西天尼八剌國
The Western Heaven Kingdom of Nepal
51
尼八剌國，在諸藏之西，去中國絕遠。 其王皆僧為之。 洪武十七年，太祖命僧智光齎璽書、彩幣往，並使其鄰境地涌塔國。 智光精釋典，負才辨，宣揚天子德意。 其王馬達納羅摩遣使隨入朝，貢金塔、佛經及名馬方物。 二十年達京師。 帝喜，賜銀印、玉圖書、誥敕、符驗及幡幢、彩幣。 二十三年再貢，加賜玉圖書、紅羅傘。 終太祖時，數歲一貢。 成祖覆命智光使其國。 永樂七年遣使來貢。 十一年命楊三保齎璽書、銀幣賜其嗣王沙的新葛及地涌塔王可般。 明年遣使來貢。 封沙的新葛為尼八剌國王，賜誥及鍍金銀印。 十六年遣使來貢，命中官鄧誠齎璽書、錦綺、紗羅往報之。 所經罕東、靈藏、必力工瓦、烏斯藏及野藍卜納，皆有賜。 宣德二年又遣中官侯顯賜其王絨錦、糹寧絲，地涌塔王如之。 自後，貢使不復至。
Nepal lay west of the Tibetan regions, extremely far from China. All its kings were monks. In Hongwu 17 the Founder sent the monk Zhiguang with an imperial letter and silks, and also to the neighboring kingdom of Diyongta. Zhiguang knew the scriptures well, spoke with force and learning, and carried the emperor's benevolent message. King Madanaralamo sent envoys with him to court, presenting golden pagodas, scriptures, fine horses, and regional goods. They reached the capital in the twentieth year. The emperor was pleased and granted a silver seal, jade patent, edict, tally tokens, banners, and silks. They sent tribute again in the twenty-third year and received an additional jade patent and red silk parasol. Under the Founder they sent tribute every few years. Chengzu again sent Zhiguang as envoy to Nepal. In Yongle 7 they sent tribute. In the eleventh year the eunuch Yang Sanbao was sent with an imperial letter and silver for the successor king Sha Di Xinge and Diyongta king Keban. They sent tribute the next year. Sha Di Xinge was enfeoffed King of Nepal and given a patent and gilded silver seal. They sent tribute in the sixteenth year, and the eunuch Deng Cheng was dispatched with an imperial letter, brocades, and gauze silks in return. Gifts were granted at Handong, Lingzang, Biligongwa, U-Tsang, and Yelanbuna along the route. In Xuande 2 the eunuch Hou Xian again bestowed velvet brocade and crimson silk on the king; the Diyongta king received the same. Tribute envoys did not come again thereafter.
52
又有速睹嵩者，亦西方之國。 永樂三年遣行人連迪等齎敕往招，賜銀鈔、彩幣。 其酋以道遠不至。
There was also Sudusong, another western kingdom. In Yongle 3 palace messengers led by Liandi were sent with an edict of summons and silver notes and silks. Its chieftain, citing the distance, did not come.
53
朵甘烏斯藏行都指揮使司
The Route Regional Military Commission of Duo-Gan and U-Tsang
54
朵甘，在四川徼外，南與烏斯藏鄰，唐吐蕃地。 元置宣慰司、招討司、元帥府、萬戶府，分統其眾。
Duo-Gan lay beyond Sichuan's marches, bordering U-Tsang to the south; in Tang times it was Tibetan territory. The Yuan established pacification commissions, bandit-suppression commissions, marshalates, and battalion commands to govern the region in parts.
55
洪武二年，太祖定陝西，即遣官齎詔招撫。 又遣員外郎許允德諭其酋長，舉元故官赴京。 攝帝師喃加巴藏卜及故國公南哥思丹八亦監藏等於六年春入朝，上所舉六十人名。 帝喜，置指揮使司二，曰朵甘，曰烏斯藏，宣慰司二，元帥府一，招討司四，萬戶府十三，千戶所四，即以所舉官任之。 廷臣言來朝者授職，不來者宜弗予。 帝曰：「吾以誠心待人。 彼不誠，曲在彼矣。 萬里來朝，俟其再請，豈不負遠人歸向之心。」 遂皆授之。 降詔曰：「我國家受天明命，統御萬方，恩撫善良，武威不服。 凡在幅員之內，咸推一視之仁。 乃者攝帝師喃加巴藏卜率所舉故國公、司徒、宣慰、招討、元帥、萬戶諸人，自遠入朝。 朕嘉其識天命，不勞師旅，共效職方之貢。 已授國師及故國公等為指揮同知等官，皆給誥印。 自今為官者務遵朝廷法，撫安一方。 僧務敦化導之誠，率民為善，共享太平，永綏福祉，豈不休哉。」 並宴賚遣還。 初，元尊番僧為帝師，授其徒國公等秩，故降者襲舊號。
In Hongwu 2, after securing Shaanxi, the Founder immediately sent officials with edicts to summon and pacify the region. He also sent Outside Secretary Xu Yunde to instruct the chieftains to recommend former Yuan officials for court appointment. In the spring of the sixth year the Regent Imperial Preceptor Namgyel Pakzangpo and the former State Duke Nangyesidanba Yijiancang came to court with the sixty recommended names. The emperor was pleased and established guard commissions at Duo-Gan and U-Tsang, two pacification commissions, one marshalate, four bandit-suppression commissions, thirteen battalion commands, and four company commands, appointing the recommended men to office. Court officials argued that only those who came to court should receive posts. The emperor said, "I treat people with sincere good faith. If they are insincere, the fault is theirs alone. They have come ten thousand li to court; to make them ask again would betray the hearts of distant peoples who turn to us. All were then granted office. An edict ran: "Our state has received Heaven's mandate and rules all lands, showing kindness to the good and martial might to the disobedient. All within our domain receive the same impartial care. Recently the Regent Imperial Preceptor Namgyel Pakzangpo led the former state dukes, ministers, pacification commissioners, bandit-suppression commissioners, marshals, and battalion commanders he recommended to court from afar. We commend their recognition of Heaven's mandate: without armies they fulfill their tribute duties. State Teachers and former state dukes have been appointed assistant regional commanders and the like, each receiving patent and seal. Henceforth officeholders must obey the court's laws and keep their regions at peace. Monks must earnestly teach and lead the people toward goodness so all may share peace and lasting blessing—what joy! They were feasted, rewarded, and sent home. Under the Yuan Tibetan monks had been honored as Imperial Preceptors and their disciples made state dukes; submitters therefore kept their old titles.
56
鎖南兀即爾者歸朝，授朵甘衛指揮僉事。 以元司徒銀印來上，命進指揮同知。 已而朵甘宣慰賞竹監藏舉首領可為指揮、宣慰、萬戶、千戶者二十二人。 詔從其請，鑄分司印予之。 乃改朵甘、烏斯藏二衛為行都指揮使司，以鎖南兀即爾為朵甘都指揮同知，管招兀即爾為烏斯藏都指揮同知，並賜銀印。 又設西安行都指揮使司於河州，兼轄二都司。 已，佛寶國師鎖南兀即爾等遣使來朝，奏舉故官賞竹監藏等五十六人。 命增置朵甘思宣慰司及招討等司。 招討司六：曰朵甘思，曰朵甘隴答，曰朵甘丹，曰朵甘倉溏，曰朵甘川，曰磨兒勘。 萬戶府四：曰沙兒可，曰乃竹，曰羅思端，曰列思麻。 千戶所十七。 以賞竹監藏為朵甘都指揮同知，余授職有差。 自是，諸番修貢惟謹。
Suonan Wujier submitted to court and was made assistant regional commander of the Duo-Gan Guard. He presented the Yuan Minister of Merit silver seal and was promoted to assistant regional commander. Soon the Duo-Gan Pacification Commissioner Shangzhu Jiancang recommended twenty-two chieftains for command, pacification, battalion, and company posts. The request was approved and branch-office seals were cast for them. The Duo-Gan and U-Tsang guards were then made route regional military commissions; Suonan Wujier became assistant regional commander of Duo-Gan and Guanzhao Wujier of U-Tsang, each receiving a silver seal. A Xi'an route regional military commission was also established at Hezhou to govern both commissions. Later the Blazing Buddha-Treasure State Preceptor Suonan Wujier sent envoys recommending fifty-six former officials including Shangzhu Jiancang. The Duo-Gan Pacification Commission and bandit-suppression commissions were added. Six bandit-suppression commissions: Duo-Gan Si, Duo-Gan Longda, Duo-Gan Dan, Duo-Gan Cangtang, Duo-Gan Chuan, and Mo'erkan. Four battalion commands: Sha'erke, Naizhu, Luosiduan, and Liesima. Seventeen company commands. Shangzhu Jiancang became assistant regional commander of Duo-Gan; the rest received posts of varying rank. Thereafter the tribes observed tribute with scrupulous care.
57
八年置俄力思軍民元帥府。 尋置隴答衛指揮使司。 十八年以班竹兒藏卜為烏斯藏都指揮使。 乃更定品秩，自都指揮以下皆令世襲。 未幾，又改烏斯藏俺不羅衛為行都指揮使司。 二十六年，西番思曩日等族遣使貢馬，命賜金銅信符、文綺、襲衣，許之朝貢。
In the eighth year the Eulisi military-civilian marshalate was established. The Longda Guard commission was soon established. In the eighteenth year Banzha'er Zangbu became regional commander of U-Tsang. Ranks were redefined and all posts from regional commander down were made hereditary. Soon the U-Tsang Enboluo Guard was also made a route regional military commission. In the twenty-sixth year the western tribes Sinangri and others sent horses; they received gold-and-copper tally tokens, brocades, and ceremonial robes and were permitted to send tribute.
58
正統初，以供費不貲，稍為裁損。 時有番長移書松潘守將趙得，言欲入朝，為生番阻遏，乞遣兵開道。 詔令得遣使招生番，相率朝貢者八百二十九寨，翻賜賚遣歸。 天順四年，四川三司言：「比奉敕書，番僧朝貢入京者不得過十人，余留境上候賞。 今蜀地災傷，若悉留之，動經數月，有司困於供億。 宜如正統間制，宴待遣還。」 報可。
Early in Zhengtong the cost of hospitality could not be sustained and allowances were cut back. A tribal chieftain wrote to Songpan garrison commander Zhao De saying he wished to come to court but was blocked by hostile tribes and asked for troops to open the road. De was ordered to summon the raw tribes; 829 settlements came to court with tribute, were feasted and rewarded, and sent home. In Tianshun 4 the three Sichuan offices said, "An edict recently limits tribute monks entering the capital to ten; the rest must wait at the frontier for rewards. Sichuan has suffered disaster; if all are kept, they often stay for months and local offices are exhausted supplying them. We ask to follow the Zhengtong practice of feasting them and sending them back. The request was granted.
59
成化三年，阿昔洞諸族土官言：「西番大小二姓為惡，殺之不懼。 惟國師、剌麻勸化，則革心信服。」 乃進禪師遠丹藏卜為國師，都綱子瑺為禪師，以化導之。 六年，申諸番三歲一貢之例，國師以下不許貢，於是貢使漸希。
In Chenghua 3 the Axidong native officials said, "The great and lesser clans of the western tribes do evil and fear no punishment, not even for murder. Only State Teachers and lamas can reform them and win their hearts. The Chan master Yuandan Zangbu was made State Teacher and abbacy director Zichang Chan master to guide them. In the sixth year the triennial tribute rule was reaffirmed and tribute below State Teacher was forbidden; envoys thereafter grew scarce.
60
初，太祖以西番地廣，人獷悍，欲分其勢而殺其力，使不為邊患，故來者輒授官。 又以其地皆食肉，倚中國茶為命，故設茶課司於天全六番，令以馬市，而入貢者又優以茶布。 諸番戀貢市之利，且欲保世官，不敢為變。 迨成祖，益封法王及大國師、西天佛子等，俾轉相化導，以共尊中國，以故西陲宴然，終明世無番寇之患。
The Founder, knowing the western tribes occupied vast lands and bred fierce men, sought to divide and weaken them so they would not trouble the frontier; whoever came was promptly given office. Because they ate meat and depended on Chinese tea, a tea tax office was set up among the Six Tribes of Tianquan for horse trade, and tribute-bearers were favored with tea and cloth. The tribes clung to tribute and trade profits and wished to keep hereditary office, and dared not rebel. Under Chengzu more Dharma Kings, Great State Teachers, and Buddha Sons of the Western Heaven were enfeoffed to teach one another and honor China together; the western frontier therefore stayed quiet, and the Ming saw no tribal raids.
61
長河西魚通寧遠宣慰司
The Chang River West Fish Pass Ningyuan Pacification Commission
62
長河西魚通寧遠宣慰司，在四川徼外，地通烏斯藏，唐為吐蕃。 元時置碉門、魚通、黎、雅、長河西、寧遠六安撫司，隸吐蕃宣慰司。
The Chang River West Fish Pass Ningyuan Pacification Commission lay beyond Sichuan's marches, connected with U-Tsang, and was Tibetan territory in Tang times. The Yuan established six pacification offices at Diaomen, Yutong, Li, Ya, Chang River West, and Ningyuan under the Tibetan Pacification Commission.
63
洪武時，其地打煎爐、長河西土官元右丞剌瓦蒙遣其理問高惟善來朝，貢方物，宴賚遣還。 十六年復遣惟善及從子萬戶若剌來貢。 命置長河西等處軍民安撫司，以剌瓦蒙為安撫使，賜文綺四十八匹，鈔二百錠，授惟善禮部主事。 二十年遣惟善招撫長河西、魚通、寧遠諸處，明年還朝，言：安邊之道，在治屯守，而兼恩威。 屯守既堅，雖遠而有功； 恩威未備，雖近而無益。 今魚通、九枝疆土及岩州、雜道二長官司，東鄰碉門、黎、雅，西接長河西。 自唐時吐蕃強盛，寧遠、安靖、岩州漢民，往往為彼驅入九枝、魚通，防守漢邊。 元初設二萬戶府，仍與盤陀、仁陽置立寨柵，邊民戍守。 其後各枝率眾攻仁陽等柵。 及川蜀兵起，乘勢侵陵雅、邛、嘉等州。 洪武十年始隨碉門土酋歸附。 岩州、雜道二長官司自國朝設，迨今十有余年，官民仍舊不相統攝。 蓋無統制之司，恣其猖獗，因襲舊弊故也。 其近而已附者如此，遠而未附者何由而臣服之。 且岩州、寧遠等處，乃古之州治。 苟撥兵戍守，就築城堡，開墾山田，使近者向化而先附，遠者畏威而來歸，西域無事則供我徭役，有事則使之先驅。 撫之既久，則皆為我用。 如臣之說，其便有六。
During Hongwu the Dajianlu and Chang River West native official, the former Yuan Right Assistant Minister Lawamo, sent his clerk Gao Weishan to court with local products; he was feasted, rewarded, and sent home. In the sixteenth year Weishan and his nephew, battalion commander Ruola, came again with tribute. The Chang River West military-civilian pacification office was established; Lawamo became pacification commissioner with forty-eight bolts of brocade and two hundred ingots of paper money, and Weishan was made a principal secretary in the Ministry of Rites. In the twentieth year Weishan was sent to pacify Chang River West, Yutong, and Ningyuan; returning the next year he said, "Securing the border requires strong garrisons and a balance of kindness and might." Strong garrisons make even distant places effective; without both kindness and might, even nearby places profit nothing. Yutong, Jiuzhi, and the Yanzhou and Zadao native offices border Diaomen, Li, and Ya to the east and Chang River West to the west. Since Tang times, when Tibet was strong, Han people of Ningyuan, Anjing, and Yanzhou were often forced into Jiuzhi and Yutong to guard the Han frontier. At the Yuan's founding two battalion commands were established and stockades built at Pantuo and Renyang, garrisoned by frontier people. Thereafter each branch attacked the Renyang stockades and others. When Sichuan rebel armies rose, they seized the moment to raid Ya, Qiong, Jia, and other prefectures. They submitted only in Hongwu 10, together with the Diaomen chieftain. The Yanzhou and Zadao native offices have existed more than ten years since our dynasty established them, yet officials and people still do not answer to one another. Without a governing office to restrain them, old abuses persisted and arrogance ran unchecked. Nearby submitters were already in such disarray; how could distant unsubmitted peoples be brought to yield? Yanzhou, Ningyuan, and other sites were ancient prefectural seats. With garrisons, fortresses, and reclaimed fields, the near would submit first and the far would come in fear; in peace they would supply corvée labor, in war serve as vanguard. Once governed long enough, all would serve us. Your subject's proposal offers six advantages.
64
通烏斯藏、朵甘，鎮撫長河西，可拓地四百余里，得番民二千余戶。 非惟黎、雅保障，蜀亦永無西顧憂。 一也。
Connecting with U-Tsang and Duo-Gan and pacifying Chang River West would expand the frontier by more than four hundred li and gain more than two thousand tribal households. Li and Ya would be secured and Shu would never again worry about its western flank. First.
65
番民所處老思岡之地，土瘠人繁，專務貿販碉門烏茶、蜀之細布，博易羌貨，以贍其生。 若於岩州立市，則此輩衣食皆仰給於我，焉敢為非。 二也。
The tribes of Laosigang live on poor soil amid a dense population; they survive by trading Diaomen brick tea and Sichuan fine cloth for Qiang goods. Establish a market at Yan Prefecture and their food and clothing would depend entirely on us — they would hardly dare make trouble. Second.
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以長河西、伯思東、巴獵等八千戶為外番掎角，其勢必固。 然後招徠遠者，如其不來，使八千戶近為內應，遠為鄉導，此所謂以蠻攻蠻，誠制邊之善道。 三也。
Using the eight thousand households of Chang River West, Bosidong, Balie, and the like as external tribal wings would make their position secure. Then draw in the distant tribes; if they refuse, the eight thousand households could serve as nearby collaborators and distant guides — using tribes against tribes was the right way to manage the frontier. Third.
67
天全六番招討司八鄉之民，宜翻蠲其徭役，專令蒸造烏茶，運至岩州，置倉收貯，以易番馬。 比之雅州易馬，其利倍之。 且於打煎爐原易馬處相去甚近，而價增於彼，則番民如蟻之慕亶，歸市必眾。 四也。
The eight townships of the Tianquan Six Tribes Pacification Commission should be freed from corvée and set exclusively to steaming brick tea for shipment to Yan Prefecture, where storehouses would stock it for horse trade. Horse trade at Yan Prefecture would yield twice the profit of trade at Ya Prefecture. It lies very close to the horse market at Dajianlu, yet prices there would be higher — the tribes would swarm like ants to mutton fat and flock to the market. Fourth.
68
岩州既立倉易馬，則番民運茶出境，倍收其稅，其餘物貨至者必多。 又魚通、九枝蠻民所種不陸之田，遞年無征。 若令歲輸租米，並令軍士開墾大渡河兩岸荒田，亦可供給戍守官軍。 五也。
Once Yan Prefecture had storehouses for horse trade, outbound tea could be taxed at double rates and other goods would surely follow in greater volume. Dry fields farmed by the Yutong and Jiuzhi tribes had also gone untaxed for years. Ordering annual grain rent and putting troops to reclaim wasteland on both banks of the Dadu River would also supply the frontier garrison. Fifth.
69
碉門至岩州道路，宜令繕修開拓，以便往來人馬。 仍量地里遠近，均立郵傳，與黎、雅烽火相應。 庶可以防遏亂略，邊境無虞。 六也。」 帝從之。
The road from Diaomen to Yan Prefecture should be repaired and widened for men and horses. Relay stations should be spaced by distance and linked to the beacon chains of Li and Ya. That way raids could be checked and the frontier kept secure. Sixth. The emperor approved.
70
後建昌酋月魯帖木兒叛，長河西諸酋陰附之，失朝貢，太祖怒。 三十年春謂禮部臣曰：「今天下一統，四方萬國皆以時奉貢。 如烏斯藏、尼八剌國其地極遠，猶三歲一朝。 惟打煎爐長河西土酋外附月魯帖木兒、賈哈剌，不臣中國。 興師討之，鋒刃之下，死者必眾。 宜遣人諭其酋。 若聽命來覲，一以恩待，不悛則發兵三十萬，聲罪徂征。」 禮官以帝意為文馳諭之。 其酋懼，即遣使入貢謝罪。 天子赦之，為置長河西魚通寧遠宣慰司，以其酋為宣慰使，自是修貢不絕。 初，魚通及寧遠、長河西，本各為部，至是始合為一。
Later Jianchang chieftain Yue Lu Tie'ermuer rebelled; the chieftains of Chang River West secretly sided with him, missed tribute, and the Founding Emperor was enraged. In spring of the thirtieth year he told the Ministry of Rites, "The realm is united and every quarter sends tribute on time. Even U-Tsang and Nepal, at the ends of the earth, still come once every three years. Only the Dajianlu and Chang River West chieftains have openly joined Yue Lu Tie'ermuer and Jahala and refuse allegiance to China. Raising an army to punish them would mean many deaths under the sword. Envoys should be sent to warn their chieftains. If they obey and come to court, treat them with full favor; if they refuse, raise three hundred thousand troops and march to punish their crimes. The ritual officials drafted the emperor's message and sent it to them. Their chieftains were afraid and at once sent envoys with tribute to apologize. The emperor pardoned them, established the Chang River West Fish Pass Ningyuan Pacification Commission, made their chieftain pacification commissioner, and tribute thereafter never ceased. Yutong, Ningyuan, and Chang River West had once been separate divisions; only now were they united.
71
永樂十三年，貢使言：「西番無他土產，惟以馬易茶。 近年禁約，生理實艱，乞仍許開中。」 從之。 二十一年，宣慰使喃哩等二十四人來朝貢馬。 正統二年，喃哩卒，子加八僧嗣。 成化四年申諸番三歲一貢之令，惟長河西仍比歲一貢。 六年頒定二年或三年一貢之例，貢使不得過百人。 十七年，禮官言：「烏斯藏在長河西之西，長河西在松潘、越巂之南，壤地相接，易於混淆。 烏斯藏諸番王例三歲一貢，彼以道險來少，而長河西番僧往往詐為諸王文牒，入貢冒賞。 請給諸番王及長河西、董卜韓胡敕書勘合，邊臣審驗，方許進入，庶免詐偽之弊。 或道阻，不許補貢。」 從之。 十九年，其部內灌頂國師遣僧徒來貢至千八百人，守臣劾其違制。 詔止納五百人，余悉遣還。 二十二年，禮官言：「長河西以黎州大渡河寇發，連歲失貢，至是補進三貢。 定制，道梗者不得再補。 但今貢物已至，宜順其情納之，而量減賜賚。」 報可。
In Yongle 13 tribute envoys said, "The western tribes produce little else and live by trading horses for tea. Recent restrictions have made life hard; we beg that the tea-for-salt trade be reopened. The request was granted. In the twenty-first year pacification commissioner Nanli and twenty-three others came to court with horses. In Zhengtong 2 Nanli died and his son Jia Ba Seng succeeded. In Chenghua 4 the three-year tribute rule was reaffirmed for all tribes, but Chang River West still came every year. In the sixth year tribute every two or three years was fixed and envoys were capped at one hundred. In the seventeenth year ritual officials said, "U-Tsang lies west of Chang River West, and Chang River West south of Songpan and Yuexi; their lands adjoin and are easily confused. The U-Tsang kings tribute every three years by rule, but the route is perilous and few come; Chang River West monks often forge royal documents to enter tribute and claim rewards. Issue tally-bearing edicts to the tribal kings and to Chang River West and Dongbu Hanhu; frontier officials should verify them before allowing entry and so curb fraud. If the route was blocked, make-up tribute should not be allowed. The proposal was approved. In the nineteenth year the Abhiseka State Teacher in their territory sent as many as eighteen hundred monks; frontier officials impeached the breach of regulations. An edict accepted only five hundred and sent the rest back. In the twenty-second year ritual officials said, "Bandits on the Dadu River at Lizhou had kept Chang River West from tribute for years; they now submit three make-up missions. By established rule, those blocked on the route may not make up tribute a second time. Since the goods have already arrived, they should be accepted out of courtesy, with rewards reduced accordingly. The reply was approved.
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弘治十二年，禮官言：「長河西及烏期藏諸番，一時並貢，使者至二千八百余人。 乞諭守臣無濫送。」 亦報可。 然其後來者愈多，卒不能卻。 嘉靖三年定令不得過一千人。 隆慶三年定五百人全賞、遣八人赴京之制，如闡教諸王。 其貢物則珊瑚、氆氌之屬，悉準《闡化王傳》所載。 諸番貢皆如之。
In Hongzhi 12 ritual officials said, "Chang River West and the U-Tsang tribes came to tribute together, with more than twenty-eight hundred envoys. They asked that frontier officials be told not to forward them indiscriminately. That too was approved. Yet later arrivals only increased, and in the end they could not be refused. In Jiajing 3 the limit was set at one thousand. In Longqing 3 the rule was fixed: five hundred fully rewarded and eight sent to the capital, as for the Propagation-Teaching kings. Tribute goods such as coral and pulu wool all followed the Account of the Taming King. All tribal tribute followed the same standard.
73
董卜韓胡宣慰司
Dongbu Hanhu Pacification Commission
74
董卜韓胡宣慰司，在四川威州之西，其南與天全六番接。 永樂九年，酋長南葛遣使奉表入朝，貢方物。 因言答隆蒙、碉門二招討侵掠鄰境，阻遏道路，請討之。 帝不欲用兵，降敕慰諭，使比年一貢，賜金印、冠帶。
The Dongbu Hanhu Pacification Commission lay west of Weizhou in Sichuan, bordering the Tianquan Six Tribes to the south. In Yongle 9 chieftain Nange sent envoys with a memorial and local products. He also reported that the Dalongmeng and Diaomen pacification commissioners were raiding neighbors and blocking the roads, and asked that they be punished. The emperor declined to use force, sent a comforting edict, ordered tribute every other year, and bestowed a gold seal and cap and sash.
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正統三年奏年老，乞以子克羅俄堅粲代，從之。 凶狡不循禮法。 七年乞封王，賜金印，帝不許。 命進秩鎮國將軍、都指揮同知，掌宣慰司事，給之誥命。 益恃強，數與雜谷安撫及別思寨安撫饒蛒構怨。 十年八月移牒四川守臣，謂：「別思寨本父南葛故地，分畀饒蛒父者。 後饒蛒受事，私奏於朝，獲設安撫司。 邇乃偽為宣慰司印，自稱宣慰使，糾合雜谷諸番，將侵噬己地。 已拘執饒蛒，追出偽印，用番俗法剜去兩目。 謹以狀聞。」 守臣上其事。 帝遣使齎敕責其專擅，令與使臣推擇饒蛒族人為安撫，仍轄其土地，且送還饒蛒，養之終身。
In Zhengtong 3 he reported old age and asked that his son Keluo'e Jianzan succeed; the request was granted. He was violent and cunning and scorned ritual and law. In the seventh year he asked to be enfeoffed king and given a gold seal; the emperor refused. He was promoted to Suppress-the-Realm General and vice commander-in-chief, put in charge of the pacification commission, and given a patent of appointment. Emboldened by his power, he repeatedly feuded with the Zagu pacification commissioner and Biesizhai pacification commissioner Raoge. In the tenth year, eighth month, he sent a dispatch to Sichuan frontier officials saying, "Biesizhai was originally my father Nange's land, given to Raoge's father. Later Raoge took office and privately memorialized the court, winning a pacification commission. Recently he forged a pacification commission seal, styled himself pacification commissioner, rallied the Zagu tribes, and was about to seize my land. I have already seized Raoge, recovered the forged seal, and by tribal custom put out both his eyes. I respectfully report this. The frontier officials reported the matter. The emperor sent an envoy with an edict rebuking his overreach, ordering him with the envoy to choose a member of Raoge's clan as pacification commissioner over that land, return Raoge, and support him for life.
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十三年十月，四川巡按張洪等奏：「近接董卜宣慰文牒言：『雜谷故安撫阿票小妻毒殺其夫及子，又賄威州千戶唐泰誣己謀叛。 今備物進貢，欲從銅門山西開山通道，乞官軍於日駐迓之。』 臣等竊以雜谷內聯威州、保縣，外鄰董卜韓胡。 雜谷力弱，欲抗董卜，實倚重於威、保。 董卜勢強，欲通威、保，卻受阻於雜谷。 以此仇殺，素不相能。 銅門及日駐諸寨，乃雜谷、威、保要害地。 董卜欺雜谷妻寡子弱，瞰我軍遠征麓川，假進貢之名，欲別開道路，意在吞滅雜谷，扌冓陷唐泰。 所請不可許。」 乃下都御史寇深等計度，其議迄不行。
In Zhengtong 13, tenth month, Sichuan touring censor Zhang Hong and others memorialized: "We have lately received a dispatch from the Dongbu pacification commissioner saying, 'The former Zagu pacification commissioner A'a's junior wife poisoned her husband and son, and bribed Weizhou battalion commander Tang Tai to accuse me of rebellion. I have prepared tribute goods and wish to open a route west of Tongmen Mountain; I beg that official troops be posted at Rizhu to escort us. We consider that Zagu links internally with Weizhou and Baoxian and borders Dongbu Hanhu externally. Zagu is weak; to resist Dongbu it relies on Weizhou and Baoxian. Dongbu is strong and wants access to Weizhou and Baoxian, but Zagu stands in the way. Long-standing feuds have kept them at odds. Tongmen and the Rizhu forts are strategic ground for Zagu, Weizhou, and Baoxian. Dongbu, seeing Zagu weakened by widowhood and a young heir while our army is far away in Lucuan, uses tribute as a pretext to open a new route, intending to swallow Zagu and frame Tang Tai. The request must not be granted. The matter was sent to Censor-in-Chief Kou Shen and others for review, but the proposal was never adopted.
77
時董卜比歲入貢，所遣僧徒強悍不法，多攜私物，強索舟車，騷擾道途，詈辱長吏。 天子聞而惡之，景泰元年賜敕切責。 尋侵奪雜谷及達思蠻長官司地，掠其人畜，守臣不能制。 三年二月朝議獎其入貢勤誠，進秩都指揮使，令還二司侵地及所掠人民。 其酋即奉命，惟舊維州之地尚為所據。 俄饋四川巡撫李匡銀ＤＮ、金珀，求《御制大誥》、《周易》、《尚書》、《毛詩》、《小學》、《方輿勝覽》、《成都記》諸書。 匡聞之於朝，因言：「唐時吐蕃求《毛詩》、《春秋》。 於休烈謂，予之以書，使知權謀，愈生變詐，非中國之利。 裴光廷謂，吐蕃久叛新服，因其有表，賜以《詩》、《書》，俾漸陶聲教，化流無外。 休烈徒知書有權略變詐，不知忠信禮義皆從書出。 明皇從之。 今茲所求，臣以為予之便。 不然彼因貢使市之書肆，甚不為難。 惟《方輿勝覽》、《成都記》，形勝關塞所具，不可概予。」 帝如其言。 尋以其還侵地，賜敕獎勵。
At that time Dongbu tribute came every year; his monks were violent and lawless, often carrying private goods, demanding boats and carts by force, harassing the roads, and reviling senior officials. The emperor heard and was disgusted; in Jingtai 1 an edict sharply rebuked him. Soon he seized Zagu and Dasiman Headman Office lands and plundered people and livestock; frontier officials could not stop him. In the second month of Jingtai 3 the court rewarded his diligent tribute, promoted him to commander-in-chief, and ordered return of the two commissions' seized lands and captives. The chieftain obeyed, but old Weizhou territory remained in his hands. Soon he gave Sichuan grand coordinator Li Kuang silver ingots and gold amber, requesting the Imperially Composed Great Admonitions, the Book of Changes, the Book of Documents, the Mao Classic of Poetry, the Elementary Learning, the Comprehensive Gazetteer of the Empire, the Record of Chengdu, and other books. Kuang reported to court and said, "In Tang times Tibet asked for the Mao Classic of Poetry and the Spring and Autumn Annals. Yu Xiulie argued that giving them books would teach stratagem and breed fraud — not to China's benefit. Pei Guangting argued that Tibet had long rebelled and was newly subdued; since they had petitioned, bestowing the Classic of Poetry and Book of Documents would gradually spread civilization beyond the borders. Xiulie saw only stratagem and fraud in books, not that loyalty, faith, propriety, and righteousness all come from them. Emperor Ming followed Guangting. Your subject believes what is requested now should be granted. Otherwise their tribute envoys could buy them easily at bookshops. Only the Comprehensive Gazetteer of the Empire and the Record of Chengdu, which map strategic terrain and passes, should not be given freely. The emperor agreed. Soon, because he returned the seized lands, a commendatory edict was issued.
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六年，兵部尚書于謙等奏其僭稱蠻王，窺伺巴，蜀，所上奏章語多不遜，且招集群番，大治戎器，悖逆日彰，不可不慮，宜敕守臣預為戒備，從之。
In the sixth year Minister of War Yu Qian and others memorialized that he had styled himself tribal king, was eyeing Ba-Shu, wrote insolently in memorials, was gathering tribes and arming heavily — his defiance growing daily; frontier officials should prepare defenses in advance. The proposal was approved.
79
克羅俄堅粲死，子答刂思堅粲藏卜遣使來貢，命為都指揮同知，掌宣慰司事。 天順元年遣使入貢，乞封王。 命如其父官，進秩都指揮使，仍掌宣慰司事。
When Keluo'e Jianzan died, his son Dalisi Jianzangzangbu sent tribute and was appointed vice commander-in-chief to head the pacification commission. In Tianshun 1 he sent tribute and asked to be enfeoffed as king. He was given his father's post, promoted to commander-in-chief, and continued to head the pacification commission.
80
成化五年，四川三司奏：「保縣僻處極邊，永樂五年特設雜谷安撫司，令撫輯舊維州諸處蠻塞。 後與董卜構兵，維州諸地俱為侵奪，貢道阻絕。 今雜谷恢復故疆，將遣使來貢，不知貢期，未敢擅遣。」 帝從禮官言，許以三年為期。 四年申諸番三年一貢之例，惟董卜許比年一貢。
In Chenghua 5 the Sichuan provincial offices reported, "Baoxian lies on the outer frontier; in Yongle 5 the Zagu Pacification Commission was set up to govern the old Weizhou tribal stockades. Later war with Dongbu seized the Weizhou lands and blocked the tribute route. Zagu has now recovered its territory and wishes to send tribute, but the schedule is unclear and they dare not dispatch envoys without orders. The emperor followed the ritual officials and set a three-year interval. In the fourth year the three-year tribute rule was applied to all tribes, but Dongbu alone was permitted annual missions.
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六年，答刂巴堅粲藏卜卒，子綽吾結言千嗣為都指揮使。 弘治三年卒，子日墨答刂思巴旺丹巴藏卜遣國師貢珊瑚樹、氆氌、甲胄諸物，請嗣父職，許之，賜誥命、敕書、彩幣。 九年卒，子喃呆請襲，亦遣國師貢方物，詔授以父官。 卒，子容中短竹襲。 嘉靖二年再定令貢使不得過千人，其所隸別思寨及加渴瓦寺別貢。 隆慶二年，董卜及別思寨貢使多至千七百余人，命予半賞，遣八人赴京，為定制。 迄萬曆後，朝貢不替。
In the sixth year Daliba Jianzangzangbu died and his son Chuowu Jieyanqian succeeded as commander-in-chief. He died in Hongzhi 3; his son Rimodalisibawangdanbazangbu sent a state preceptor with coral trees, woolens, armor, and other tribute, seeking to succeed his father; the request was granted with patent, imperial letter, and silks. He died in the ninth year; his son Nandai sought succession and sent a state preceptor with tribute; an edict granted his father's rank. He died and was succeeded by his son Rongzhongduanzhu. Jiajing 2 fixed the envoy limit at a thousand; Biesizhai and Jiakewa Monastery under its jurisdiction sent separate tribute. In Longqing 2 Dongbu and Biesizhai sent over seventeen hundred envoys; half rewards were ordered and only eight sent to the capital, establishing the permanent rule. Court tribute continued without break through the Wanli era and after.