"Sage, Yin Lagu Ke Sanhu Tuktu is here."

Anu was still the pearl on the grassland. He galloped in on his horse like the wind. He jumped off the horse in a graceful manner and ran to the emperor with brisk steps. He smiled before saying anything.

"Slow down, be careful of the child in your belly." Zhu Yihai saw that she was still in such a hurry, and couldn't help but remind her that the child she thought about day and night was not easy to conceive. It took five years to finally conceive. It was not easy.

But she actually continued to ride horses, shoot arrows and hunt, with no intention of resting in peace at all.

"It's okay. The Mongolian women on our grasslands are very strong. They can still milk cows and spin felt when they are pregnant. They can even continue working after the baby is born. We are warriors and can fight with children on our backs."

Zhu Yihai was troubled by Anu's tough attitude. He also knew that this was true. Mongolian women were indeed strong and tough. In fact, not only Mongolian women, but also women of this era were very strong. This was also due to the times and productivity.

Women still work as usual during pregnancy, and even many who have just given birth do not rest in peace for the rest of their confinement. They take the children with them to work from a very young age, farming in the fields, going up the mountains to cut firewood, and even riding horses to fight.

Firstly, there are no conditions, and secondly, physical fitness is indeed better after long-term labor.

But he still hopes that she can take good care of her. This is only the first three months.

"Is the saint free to meet you?"

"See, he is your third brother."

Yinlaguke Sanhutuketu was the third son of Julutchechen Khan Oqiltu, the elder brother of Anu, and the nephew of Zanyahutuketu.

The Gelug sect has a close relationship with the Oirat. In order to win foreign aid, many eminent monks went to the grasslands and even actively contacted the leaders of the upper echelons of Mongolia, not only the Moxi Oirat, Mobei Khalkha, but also Tumut and Ordos in the south of the Mongolia.

The same was true. He even took the initiative to go to Shenyang to pay homage to the Tatar chieftain. Later, when Zhu Yihai rose to prominence, he went to kneel down to pay homage to the Ming Dynasty without hesitation.

All because they are weak and have to find strong foreign aid.

At that time, the leader of the Oirat alliance and the leader of Khoshut, Bai Bagas, even planned to go to Tibet to become a monk. Later, various ministries persuaded him to stay and preside over the overall situation of the alliance and resist the Khalkhas. They suggested that the leaders of the four ministries each send their sons to worship Buddha on his behalf.

Bai Bagas had no children at the time, so he sent his adopted son away, who later became Bandida, and was later certified and canonized as Hutuktu by Zhu Yihai.

When the leaders of the Oirat tribes of Tulubaihu, Orqitu, Heduo and Qin came to the generation, the Gelug sect had a closer relationship with them. They all gave these leaders titles and even directly designated them as the leaders' sons in advance.

Reincarnation.

For example, Galdan, the son of Batur Hutaiji, the leader of Junggar, was designated by Wensa III before he was even pregnant. He would be reincarnated in the belly of Batur's wife in the future when he passed away. Therefore, as soon as Galdan was born

, became Wensa IV and the nominal third master of the Gelug Sect.

"My Healing Game"

As the leader of Heshuote, Oqirtu not only had his sworn brother become Hutuktu, but also his third son, after being sent to worship the Buddha, also directly studied under the fourth generation, and was later awarded the title of Sechen* Shichuo

Erji means wise national teacher.

After Yin Lagu Kesan passed away in his previous life, Erdeni directly upgraded him and certified him as the new Yinlaguk San Hutuktu.

Hutuktu's status is extremely high.

The previous two generations of Yinlaguk and three Hutuktu were respectively the Chechen Choerji of Khalkha. They were enshrined by Zasaktu Khan and others, and were representatives of the alliance between Outer Khalkha and the Gelug sect. Later, they were enshrined by Zasaktu Khan and others.

He was succeeded by Daiqing Chuoerji, who came from Ordos. Therefore, the left-wing tribes in Monan had a very good relationship with the Gelug sect.

The Hutuktu of Yinlaguke San has a very high status and even has more resources than Zhu Yihai’s Zanya and Zhangjia. The three Hutuktu of Yinlaguke San represent the character of Ge

The Lu faction formed an alliance with Khalkha, Ordos, and Moxi Oirat, and also sent envoys to Shenyang, Shengjing, several times.

The promotion of the third child of Oqirtu to Hutuktu is not simply an internal matter of the Gelug sect, but is related to the current general environment.

Heshuote became the biggest protector of the Gelug sect, and Oqirtu was the leader of the Tianshan League, and he was also very close to the Ming Dynasty. At this time, he was chosen to be the new Yinlaguk Sanhutuktu, and his intention was actually

obviously.

The first two Yinlaguk and three Hutuktu had good relations with Mongolia and Houjin, and were also highly dependent on Huang Taiji and Dorgon.

In the other direction, the Yinlaguk Sanhutuktu faction belongs to the Erdeni faction. Zhu Yihai intends to balance the Gelug sect and has been supporting Ban Dan who is older but not very involved in political affairs and is relatively weak.

Tie.

It was under the will of Zhu Yihai that Yin Lagu Ke San Hutuktu was officially recognized as Hutuktu by Ban Dan.

Zhu Yihai deliberately sent Jin Shengtan to see the Fifth Emperor and proposed that Dalai Khan wanted him to move to Qinghai to station in Xi. The Fifth Emperor was frightened and nervous, and he quickly declined in various ways, making him very uneasy for a while. After a while, Zhu Yihai asked him to move to Qinghai to station in Xi.

Jin Shengtan came to him and suggested that he should arrange for the new Yin Lagu Ke Sanhu Tuktu to go to Qinghai to station in Xi.

Just like the three Hutuktu of Zanya, Zhangjia and Jebzundamba in Monan, Moxi and Mobei, from now on Qinghai will be governed by the three Hutuktu of Yinlaguk.

Zhu Yihai deliberately proposed to demolish the house first, and then asked about opening a window.

After all this trouble, the fifth generation of the same age finally agreed, so the two leaders of the Gelug sect jointly certified, and with the golden book and golden seal of the Emperor of Heaven, Anu's brother became the golden purple cassock of Qinghai District.

Great monk.

The emperor gave purple and gold cassocks to the two Gelug sect leaders and the five Hutuktu who were canonized by him.

In fact, the emperor intended to strengthen his influence on the Gelug sect by canonizing Hutuktu. Not only the Yellow sect, but also other sects. Now the emperor also extended his hand to other sects. He also conferred high-level titles such as Hutuktu to those monks who were close to the Ming Dynasty.

This chapter is not over yet, please click on the next page to continue reading! Just like the canonization of the Mongolian nobles Yihan Wang, Jinong, Nuoyan, Huitaiji, and fifth-level Taiji, a set of rules was also established for these monks of various factions.

The titles are divided into nine levels: Hutuktu, Nomenhan, Bandida, Khenpo, and Choerji.

There are also five other titles such as *Master, *Master, Zen Master, *Master and so on.

There are also words added, such as Fuguo, Chanhua, etc.

This set of things is the same as the Khan Wang Taiji, princes, princes, etc. given to the Mongolian princes, and the monks are more comprehensively included in the standardized rule.

In particular, the management of the Gelug sect must be stricter.

Now there is a Dharma king leader, Ganpa Chidan, the abbot of the Gelug Sect ancestral temple. He is elected every five years by the two Gelug Sect leaders, and the emperor reviews and appoints him. This is the nominal pope.

In reality, the two major leaders, Pandan and Dalai, were in charge of the Gelug sect and even the affairs of the entire Tibetan sect. They were in charge of front and back Tibet.

Then there are the five Hutuktu who were canonized by Zhu Yihai himself.

Zhangjia was in charge of Monan, Jebuzundamba was in charge of Mobei, Wensa was in charge of Moxi, Yinlaguke was in charge of Qinghai, and Zanya who was originally in charge of Moxi was transferred to Kham.

As for the Ngari area, Zhu Yihai had previously consecrated Datsang Reba of the Drukpa Kagyu sect who came to worship as Hutuktu.

In fact, there were originally many active factions in various sects in Tibet, including the Gelug sect itself, but now Zhu Yihai intends to integrate them and control them.

The six Hutuktu are actually divided into several large areas and do not belong to each other.

In particular, he stipulated that the reincarnation could no longer be directly identified as before. It must be after Hutuktu passed away. The imperial court and Ganden Tripa together sent people to search for the candidate soul boys. It was recommended to visit the twelve candidates. Finally,

The new Hutuktu is selected through the golden urn and is certified by the two leaders and canonized by the Emperor of Heaven. The new Hutuktu must go to Beijing to meet the saint and accept the formal canonization in person before it is official.

Khutuktu.

Not only the six major Hutuktu must be selected according to the procedure of this golden urn lottery, but also the other small Hutuktu families must be selected and recognized.

Except for the two leaders of the squad, who were elected at the Golden Urn in Lhasa, all other Hutuktu, big and small, must be chosen in Beijing. It is also stipulated that in addition to the existing Hutuktu, no more Hutuktu can be added at will.

The title of Tuktu has been granted, and any new addition must be submitted to Beijing for approval.

During the Qing Dynasty, there were as many as 158 Khutuktu in Mongolia and Tibet, each with their own reincarnation system.

During the Qing Dynasty, there were also eight Hutuktu residents in Beijing.

In Zhu Yihai's management reform plan, the main thing is to divide the management into districts. The six Hutuktu work overtime with only two people, which is actually eight large districts, divide and rule.

Ganden Tripa, who is known as the leader, is elected every five years and has no real power. However, the two Bandan and Dan who have real power must divide and rule. In particular, the Six Hutuktu are established to take charge of other areas, leaving only the two of them.

People are specifically managed before and after hiding.

Under the Great Khutuktu, small Khutuktu were separated, usually through transfer, and a small Khutuktu was stationed in each governor's office or governor's office in Mongolia to manage the affairs under this governor's office or governor's office.

Academic Affairs.

These small Hutuktu must also be directly under the jurisdiction of the imperial court, which can further weaken the power of the big Hutuktu.

As for checks and balances, the Chinese dynasty is the most skilled at playing this game.

In fact, for Zhu Yihai, whether he was the Khan King Jinong, a prince or a prince, or a Hutuktu Bandi Dachuerji, etc., it was just a difference in name. In essence, it was still power, and he was the person who controlled the real power.

The imperial court's cooperation with them, whether it is to confer the title of duke or marquis, or to confer the title of Hutuktu, guru, etc., is essentially a system of restraint and recruitment. It does not mean direct conquest with guns and artillery. That is also a realistic trade-off. After all, food is important.

The road to stuttering must be walked step by step and cannot be divorced from reality.

Yin Lagu Ke's three Hutuktu were certified and canonized. After completing the enthronement ceremony, he immediately came to see the emperor. He also brought Dongke Hutuktu, Longwu Hutuktu and other Qinghai Eight Small Hutuktu.

Ketu, they were also arranged by the emperor's decree to be in the auspicious place of Badai in the Qinghai Khanate.

Dongke Hutuktu is stationed at the Dongke Temple at the foot of Riyue Mountain and on the bank of Dongkeer River in the east of Qinghai Lake. This is the main road from the Hehuang Valley to Qinghai via Huangyuan County from south to west via Riyue Mountain.

This Dongke Hutuktu was the fourth generation. He once entered the capital and was awarded the title of Nuomenhan by the Later Jin Dynasty. He also went to the capital to serve as the capital's guru for a period of time. Later, he returned to Qinghai and accepted the title granted by the Ming Emperor.

The canonization of Zen Master Manjusri and Dongke Hutuktu.

If it weren't for his previous service in the Tartars, Zhu Yihai originally planned to let him be Qinghai's Great Hutuktu, but in the end he chose his brother-in-law Chechen.

Originally, the Gelug Sect's original plan was to select the son or grandson of Oqiltu as the reincarnation after Zanyahu Tuktu, the adopted brother of Oqiltu, passed away.

, and then let Eqirtu be adopted as his adopted son, so that the alliance will become closer.

However, due to the turbulent changes in the situation in western Qinghai and Tibet in recent years, the third son of Oqiltu, Chechen Choerji, eventually became the third son of Yinlaguk and Hutuktu.

This can also be seen as Zhu Yihai's move to appease Lute and the Gelug sect. Even because he was born in Chechnya and was a cousin of Qinghai Khan Dalai Batur, so his coming to Qinghai to station in Xi can also make him more popular.

accept.

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To be continued...