Chapter 5 【Chapter 4 The Watcher of Zanda Time】

"The Silent Call of Zanda" Zanda is located about 300 kilometers south of Shiquanhe Town, in the canyon between the Himalayas and the Gangdise Mountains.There, there are not only the strange landforms of the earth forest, but also a Guge Dynasty that disappeared mysteriously, which left an eternal mystery to the world. From Shiquanhe Town to Zanda, you have to cross the Gangdise Mountains, cross a big river Garzangpo, and pass through the enchanted earth forest canyons. This trip is the most dangerous part of Ngari. After passing Garzangbo, we met a tank truck.Facing the wide and urgent snow water, Tashi, Suoduo and the driver of the oil tanker did not dare to rush across.The driver of the oil tanker ran a lot back and forth in this area. After scouting the water situation, he hesitated for a while, then climbed into the cab, started the car, stepped on the accelerator, and rushed towards the rapids without hesitation.

The water slowly flooded up, and the wheels sank little by little until they were completely submerged.The car slowed down noticeably.Everyone stared at it with straight eyes. The car was moving forward, and the wheels began to surface bit by bit, and the rushing water flowed out of the car.The rubber wheels washed by the river are black and shiny.It finally washed up on the beach on the other side. It's our turn.The success of the oil tank truck has undoubtedly given us great confidence.Tashi and Suodo looked at the water surface again, analyzed the water situation, and asked us to get in the car, one after another rushed into the river.The water flooded to the door and seeped into the compartment, and Tashi concentrated on it.At this time, it is very likely that the flame will be turned off, and everyone is extremely nervous.I saw the rushing river and the waves just by the window, and I felt like I was in a boat instead of a car.

The car finally crossed the central area, the water slowly sank, and the accumulated water in the car leaked out through the crack of the door again, and we rushed to the shore with the sound of water rushing! When we climbed Mount Gangdise, a village suddenly appeared at the foot of the mountain, and a clear stream flowed down from the hillside. It was not a river bed, but the lane we were walking on.We followed this stream into a deep ditch. Before the car climbed to the top of the mountain on the zigzag uphill road, suddenly, there was an explosion, and I was so surprised that I jumped out of my seat.It turned out that Tashi's lighter exploded due to a sudden drop in air pressure.

Climbing up to the top of the mountain at an altitude of 6,000 meters, you can see thousands of mountains bowing their heads, clouds and mountains rushing straight into the sky, strong winds, and the earth is yellow, so vast. From a piece of snow down to a canyon, and then up a mountain, before entering the plain.The way down the mountain is the most dangerous. The slope formed by loose stones goes straight down to the bottom of the valley, like a huge grain pile.The road zigzags on such a naturally collapsed stone slope, which is a palpitating scene. After climbing two mountains in three hours, we entered the land of Zanda.

On the left, the yellow-brown stone mountains of Gangdise rise high on the grassland; on the right, the blue Himalayas wearing snow caps traverse the western sky; bar.The deep and wide ravines stretching down from the Gangdise Mountains constantly intercept and cut off this grassland.We entered the riverbed at the bottom of the ditch obliquely, and climbed up the ditch slope obliquely.It is these ditches that rush to the depths of the plain and participate in the shaping of the soil forest. "Here Was Trashai Once" In the Cretaceous Period 80 million years ago, there was still a vast ocean here.The Tarim Basin is the coast of the Asian continent.This ancient Mediterranean named Tras Sea is 2,000 to 3,000 kilometers away from the Himalayas on the Indian Ocean plate.It was also during this period that the seafloor of the Indian Ocean began to expand, and the Indian Ocean plate drifted northward at an average speed of 5.5 cm per year, pushing the ancient Mediterranean oceanic crust to subduct down the Asian continent along the ancient trench of the Yarlung Zangbo River and the Indus River.

In the Tertiary Oligocene, 30 million years ago, the Indian Ocean plate collided with the Asian plate. During the northward drift of the Indian Ocean plate and the collision with the Eurasian plate, the north was blocked by the rigid Tarim and Qaidam blocks, resulting in a large-scale shortening of the crust in the Qinghai-Tibet region, and the subduction of the Indian Ocean plate under the Asian continent.Thus, a vigorous orogeny began. The sea gradually disappears, and the land appears.One after another, large lakes and forests appeared one after another in this new continent. The continent keeps rising.The Tibetan plateau rose from an altitude of 1,000 meters to its current altitude of 4,700 meters in about two million years.

Its uplift rate is not uniform in each geological period. In the early Pleistocene period two million years ago, it rose by 1,000 meters; However, since the Late Pleistocene in just over 100,000 years, it has risen by more than 1,500 meters, with an average annual rise of 10 millimeters. Among them, since 10,000 years ago, its rising speed has accelerated , with an average annual rise of 70 millimeters, or 700 meters in 10,000 years.Now, it is still in a period of rapid rise. Forests appear and disappear again.Now grassland vegetation is also transitioning to alpine desert steppe and desert.The connected lakes recede one by one.Outflow lakes have become inflow lakes, and have developed into salt lakes, and some tend to dry up.Swamp degradation.Deserts began to appear in the Shigatse River Valley in southern Tibet, and the area around the Ngari Shiquan River has already been desertified.The peaks entered the world of ice and snow one by one.This is the famous theory of Earth plate drift.On the Tibetan plateau, people have indeed discovered marine fossils and coal mines.In legend, people will tell you that what is now a desert steppe was once a dense forest.

According to the violent crustal changes in Tibet, some people even boldly proposed that the origin of human beings is on this plateau. The strong uplift of the Qinghai-Tibet Plateau has caused special ecological environment changes, forcing apes to change their living habits and gradually transition to humans.This is another hypothesis.All this has left many mysteries to this plateau. The Tibetan Plateau is so young. If the history of the earth is compared to a year, the uplift of the Tibetan Plateau is only completed in the last eight and a half minutes when the New Year's bell is about to ring on New Year's Eve.

It is young, and during my travels throughout Tibet, I can see its extremely unstable mountains, cut and distorted rock formation scratches that have not yet weathered.Those mountains are mostly made of loose stones, and it won't take long for them to look another way. The Himalayas are the tallest and youngest mountain range on Earth.The word Himalaya comes from Sanskrit, Hima means snow and Raya means hometown.It has a total length of 2,400 kilometers and a width of about 200 to 300 kilometers. The average elevation of the main ridge peak is 6,200 meters, and there are more than 50 peaks with an altitude of more than 7,000 meters.The highest peak, Qomolangma, stands on the top of the earth and the first of ten thousand mountains, with an altitude of 8,848.13 meters.

The Gangdese Mountains and the corresponding Nyainqentanglha Mountains are the dividing line between the south and the north of Tibet, and also the dividing line between the outer and inner rivers of Tibet.In Tibetan, Gangdise means the source of all waters or the root of all mountains.The most famous sacred mountain in Tibet, Gang Rinpoche, is in its mountain system, emitting mysterious snow light. On the western plain between the two famous mountain ranges of the Himalayas and Gangdise, earth forests developed.And it was just a big lake a million years ago.Now, descending from Mount Gangdise and entering this vast area, we see a living time slice with a depth of one million years.

"Space-Time Tunnel of Solidified Soil Forest" The car made a right turn and got into a ditch on the plain.This is a very ordinary small ditch, no one would have expected any miracle to happen.Although before I came to Tibet, I had seen articles and photos about the earth forest, but none of the thousands of imaginations was like the one in front of me: the earth forest showed the process of its formation bit by bit, and its continuous accumulation , a little bit of change, slowly taking shape, a sudden brilliance, all displayed, exposed, and opened within an hour! First, the soil ditch got deeper and deeper, and the slope became steeper and steeper. Grass gradually disappeared, and traces of water flow and cracks appeared on the soil slope.Gradually, the cracks became more and more dense, and the hillside became higher and higher, or we went lower and lower.The two mountains have disappeared, and there is only a long and narrow strip in the sky. We seem to have been tricked into an alley by someone, which is a geological alley of time. In this way, I entered an open box-shaped canyon unconsciously, with a wide bottom and a ditch rushing out of the dry river bed. The landscape took shape, and the masters of that time went to work. He first arranged the weird cylinders in rows vertically, some had their heads and tails cut off, some were layered on top of each other, some bulged suddenly, as if they were going to rush out, and some were isolated individually, like abandoned bowling balls in heaven.They are like pagodas, stone pillars of Greek temples, palaces, watchtowers, and some are living castles. Perhaps, the ashes left inside are still warm. It must have been touched and chiseled by a pair of painful, aging and bleeding hands. After millions of years of carving, these hands suddenly let go, leaving this once noisy place like a market. The most precious thing sound is also taken away.So, Tulin wanted to say nothing, wanted to complain about silence, and there was only a dead silence.The fingers that touched it left a breath of life, permeating it. In order to prevent this group of stunners with souls from moving around, after enlightening them, the craftsman shakes out ropes horizontally one after another, binds them, makes them stick to each other, and piles them up like arhats into a cliff, and no one can move. What a wall of majestic and majestic statues is this!The uncanny workmanship is indistinguishable from a modern spiritual pagoda!Therefore, I entered a magical world and strayed into a frozen space-time tunnel. I imagined that as long as I crossed this tall soil forest, I would be able to escape this temptation and oppression and re-enter the open prairie.But I was wrong. When this box-shaped canyon and many other canyons kept meeting and intersecting, so that I couldn’t distinguish things, I realized that the only thing flat above my head was the sky, and the soil forest dominates this world! Earth Forest, it is a masterpiece of time, and in turn, it expresses the true face of time and years in a moving way. When the soil and forests in the high places are as red as red charcoal, dusk quietly descends on this strange land.Like the scenes that have appeared tens of thousands of years in the past, the setting sun painted the palaces on all sides brilliantly.The incomplete, like the flames of war and the temples destroyed by the years still radiate her brilliance like a lost civilization, and time and space present a sacred and mysterious power quietly.This particular dusk that belongs to me is so extraordinary and magnificent that it absorbs the soul.Breathtaking! Tu Lin, this drama is staged every day.Today, we are its only audience. "The Mysterious Vanishing Kingdom" A shocking historical fact is: several real ancient castles, a real Guge Kingdom, mysteriously disappeared here. A disturbing mystery is: the ancient Zhang Zhung civilization, which is farther and vaguer than Guge, which seems to be absent in historical facts, also unfolded here, flourished, and finally died quietly.It can't even find a connection with Guge, and there is a broken time in between.It is eternally silent in ancient times, and has become an eternal mystery like a natural earth forest. In Zanda, only the castle of Guge and the castle of Tulin are combined into one and integrated.Nature and humanity come together by chance. I have this association: without the majestic castle of nature, maybe Guge's castle will not be attached to it, and it will create its own style.With the style of creation, how could Gu Ge sit still, how could he settle in a corner and let strong enemies rise from all directions without realizing it?If the ancient Roman-style castles in the soil forest were not natural, but built by the Guge people with stones, its civilization would not be as weak as those caves in the mountains and those temples rammed with earth. When he broke into this closed kingdom to spread another civilization, he would not meet fierce resistance.It is really too close to the land in the west, and it is also a nomadic people, so it will not be affected by it.Unfortunately, the ruthless Himalayas cut off everything.That is not a mountain range, but a big gap, the world is broken here and the outside cannot enter, and everything that happens inside cannot be transmitted. Time goes back to the middle of the ninth century AD. The once powerful Tubo Dynasty is declining, and the conflict between the monk group and the secular aristocratic group who are both rulers has intensified.The nobles were strongly dissatisfied with Chizu Dezan's measures to promote Buddhism, especially the practice of handing over the military and political power of the dynasty to Buddhist monks.In 838 A.D., Lang Dama, the elder brother of the lay official Chizu Dezan, launched a coup with the support of the nobles and murdered Yizu Dezan. He himself became the last Zanpu of Tubo. Lang Dama forcibly exterminated the Buddha in Tubo.The monasteries of the dynasty were destroyed, scriptures were burned, and all monks returned to secular life. Some were even forced to take hunting dogs with bows and arrows and go hunting in the mountains.As a result, Tubo fell into chaos. Then, successive natural disasters made people panic. One day four years after Lang Dama came to power, a monk was assassinated in the Jokhang Temple, and Lang Dama's political ideals and life ended at the same time. After Lang Dama's death, his two concubines relied on the support of the nobles to fight for the succession to the throne.The two princes and their descendants fought for half a century. As a result, Jidnimagun, the second concubine's grandson, was defeated and fled westward to Ali. In order to survive, Jidnimagun took refuge in Ali's original local power, Burangtu King Zhaxizan.Tashizan was full of admiration for the noble lineage of the Tubo royal family owned by Jidnimagun and the higher civilization in the hinterland of Tibet he represented, so he married his daughter to him and made him king. As an area that once gave birth to the glorious Zhang Zhung civilization, Ali may still be bathed in the rest of the land despite the loss of civilization.Since then, the Jige Kingdom has miraculously risen and deeply affected the entire Tibetan Plateau, which lasted for more than 700 years, perhaps not unrelated to it. Gidnimagon gave birth to three sons.In his later years, despite the persuasion of his veterans, he divided the kingdom into three and divided them into three sons.It was the battle between himself and his brother for the throne that made him make this historic decision.One kingdom weakened again into three small kingdoms.What Jidnimagun didn't expect was that the vendetta was still unfolding between countries, and it was precisely the descendants of the eldest son Vejigon who killed Guge. The choice of Jidnimagun’s fiefdom is marked by the image of clouds: the eldest son Bei Jigun chose Pulan where the clouds converge, and the second son Zhaxigun chose Guge (Zaburang, now Zanda ), the youngest son De Zugun chose Mayu (Ladakh, today's land), the highest place in six colors, which was the later Purang Dynasty, Guge Dynasty and Ladakh Dynasty.This is the origin of Ali's measurements, which are called Sangun Zhansanhuan in Tibetan history books.The three rings are an image summary of the locations of the three dynasties: Pulan is called a place surrounded by snow-capped mountains, Zanda is a place surrounded by rocks, and Ritu is a place surrounded by lakes. At that time, the territory of Guge was so large that it reached Japan in the north, Snow Ou Mountain in today’s Kashmir in the north, India in the south, Ladakh in the west (now Indian-occupied Kashmir), and its sphere of influence in the east reached as far as Gangdise foothills.Its capital, Zhabu, was located on the south bank of the Xiangquan River, 18 kilometers away from the present Zanda County.The Xiangzi, Xiangba, Dongga, and Piyang ruins in the north of Zhaburang, the Duoxiang in the southwest, and the Daba, Mana, and Qulong ruins in the south, all have considerable scale.In addition to these locations that are honored to be marked on the map because they are still used as villages or administrative locations today, there are also a large number of unnamed ruins scattered in the wasteland desert and soil forest in the Guge Kingdom.There are countless broken walls, collapsed caves, and collapsed pagodas.It is hard to imagine the grandeur of Shangguo back then if you hadn't been there in person. "The Foundation of Buddhism" Since the founding of the Guge Kingdom, it has been determined to believe in Buddhism and Buddhism, and take it as the foundation of the country.Perhaps, the kings and ministers still remember the history of the prosperity of Buddhism in Tubo, perhaps, they believed that Buddhism would bring prosperity to their dynasty. With great devotion to the Buddha, Prince Esong let the king sit in his younger brother Songai, and became a monk to practice by himself, taking the Dharma name Lama Yixiwo. During this period, although Tibetan Buddhism was recovering, it was in a chaotic state, and evil methods were flourishing. Some monks indulged in alcohol and sex, and some raped women in the name of joint cultivation, and even killed people at will.Faced with this situation, Yixiwo decided to invite the Indian eminent monk Atisha to promote Buddhism. Hiring eminent monks has always cost a huge amount of gold. For this reason, the elderly Yishiwo led his troops to attack the Muslim country Galo in the northwest of Guge to obtain gold. Unfortunately, Ishiwo was defeated and captured.King Galo met him personally and persuaded him with kind words: If you can give up Buddhism and convert to Islam, you can save yourself from death. Yixiwo replied: No! King Galo also said: If you redeem your body with gold equal to your stature, you can also avoid death. Yi Xiwo replied: No! King Galo had no choice but to say regretfully: Then, you have to wait to die.He sent someone to burn Ishiwo's forehead with a fire, trying to make him stupid. When the news reached Guge, the whole country was shocked.Everyone contributes their gold to Ishiwo as much as they can.After raising the same amount of gold as Yixiwo's body, he immediately sent Yixiwo's nephew Jiangquwo to Galuo with the gold to rescue the old man. King Galo did not let him go, but made another request: Your gold is still short of the weight of his head, go back and raise money, otherwise, he will die. Jiang Quwo went to prison to bid farewell to the old man with tears in his eyes: I will rush back to Guge immediately, and I will save you when I have enough gold! The white-haired old man stared wide-eyed, and said to his grandnephew: "My brain is ruined, and I am like an animal. What's the use of saving me?" !Please don't bother about me, bring the gold to India to meet Master Atisha. Jiang Quwo couldn't plead again and again, so he had to leave with tears. Yixiwo, who sacrificed his life to seek the law, was murdered by his neck, and was eventually killed.After his death, his body was transported back to Guge and buried in the tower. From Yixiwo's enthusiasm and firm will for Buddhism, it is not difficult for people to understand that when India, the birthplace of Buddhism, abandoned Buddhism and converted to Hinduism, the surrounding Kashmir, Afghanistan, Bangladesh, Nepal, and even the Hexi Corridor in the interior all became When converting to Islam, this plateau did not change its original intention after several bloodbaths. The reason may imply some kind of historical mystery, and the death of Guge may be able to find some reasons from it. Master Atisha, who had served as the abbot of 18 temples in India and was nearly sixty years old, was deeply moved by Guge's sincerity and Yixiwo's dedication, and decided to go to Guge to promote Buddhism.Before he left, his deity and the dakini in front of him warned him that if he went to Tibet, he would lose 30 years of his life, but Atisha's intention to go had already been decided: as long as it is beneficial to Buddhism and sentient beings, it doesn't matter if he loses his life! In 1042 A.D., Atisha set off from India, crossed the Himalayas, and after a long journey, came to the Guge Kingdom by the Xiangquan River. The arrival of Atisha played a major role in establishing the Guge Kingdom as the center of Buddhism in western Tibet, and heralded the post-spread period of Tibetan Buddhism. "A Bright Light That Illuminates the Snowy Tibet" From the disintegration of the kingdom caused by Lang Dama's extermination of Buddhism, to the prosperity of Guge's Buddha, and the establishment of the country with Buddhism, it brought a famous dynasty that spread far and wide. After twenty-eight generations, it was destroyed once in Guge. The historical dramas of prosperity and decline staged in the land are closely linked with the word "Buddha". Its prosperity lies in Buddhism, and its destruction also lies in Buddhism. Looking at a sect objectively, it is not difficult to see that Buddhism teaches people to accumulate virtue and do good deeds and not to kill. It represents the kind side of human nature and is also the highest law and art of harmonious coexistence between man and nature. It is in line with the protection of the environment advocated by people today The popular slogans of sustainable development coincide with each other. The former is developed from human nature, while the latter is the result of the modern society's destruction of the environment and the retaliation of nature.The former reflects human nature, while the latter reflects rationality.It should be said that such a religious sect is beneficial to both people and society.But human nature also has a greedy and cruel side, which threatens the survival of goodness.The struggle between good and evil has run through almost all of human history.When two types of people of different beliefs come together, almost without exception, the good end in tragedy.This is really the Buddha's sorrow!The tragedy of human nature! A Buddhist believer has no law of competition, and feeding a tiger with his body is his attitude towards the strong and the evil.The ultimate result is destruction.Goodness must rely on evil to survive, but goodness has changed to evil, and goodness cannot survive. The Buddhist practice of only seeking the afterlife undoubtedly goes to its opposite: if you can't treat yourself kindly, there is no real happiness to speak of.It is like an invisible shackle that hangs heavily on the heads of believers.Abandoning the pursuit of the present world means giving up progress and exploration, and breaking away from modern civilization. After Yixiwo came to Guge, he built the largest and most influential temple, Tuolin Temple. He used the temple as his residence, lectured and wrote, and spread Buddhism. According to literature records, this hall was built in imitation of the layout of Samye Temple, a large Buddhist temple in Tibet during the Tubo period. , the four small halls in the four directions represent the four continents of Buddhism, the towering towers at the four corners represent the four heavenly kings who protect the Dharma, and the central hall is dedicated to the omniscient Tathagata.The outer circle of the main hall is composed of four major halls and fourteen small halls, each with statues of Buddha, Bodhisattva, Tara, Arhat and so on. Today, these statues have all been destroyed, but from the pedestal and backlight of the remaining Buddha statues, we can still imagine the glory of the year.Among them, the backlight of the largest Jampa Buddha statue is about seven meters high. Similar large statues were also built in the palace of the ancient city of Guge Kingdom, which shows that it was popular to build tall Buddha statues in this area at that time, indicating that Guge was at that time. Craftsmen already have superb skills. Since then, Guge temples have been built one after another, with as many as 25 temples in size. When Atisha was in Tuolin Monastery, there was also an important figure in Guge, the great translator Rinchen Sangpo, who was already eighty-five years old at that time. Rinchen Sangpo is a native of Guge. He became a monk at the age of twelve. He was selected by Yixiwo and became one of the 21 young people sent by Guge to study in Yingshi Miluo (now Kashmir). Due to the hot weather in Miluo and the plague epidemic, among the 21 youths sent, only he and one named Ma.Lei Bixirao's people came back alive. With the strong support of Yixiwo, Rinchen Zangbu invited many eminent Buddhist monks from India and Kashmir to Guge to work with him on the translation of Buddhist scriptures. According to legend, after Atisha arrived at Tuolin Monastery, at the beginning, the great translator was less convinced than Atisha, who was a generation younger than him.When he realized that this venerable man was really a wise man worthy of his reputation, from then on, the great translator worshiped him as his teacher and was extremely devout. Under the guidance of Atisha, he practiced hard in closed doors for ten years. "Qingshi" records: The translator also listened to the teachings of the venerable, and made a three-level doorway. He wrote on the outer door: "In this door, if I have a momentary desire for reincarnation in the world, the guardians will crush my head!"It is written on the middle door: In this door, if I have a momentary self-interested mind, all the protectors will crush my head!It is written on the inner door: In this door, if I have an ordinary mind for a moment, all the protectors will crush my head! As a result, the Great Translator achieved great success and died at the age of ninety-eight.He translated seventeen kinds of Buddhist scriptures, twelve kinds of treatises, and one hundred and eight kinds of Tantric scriptures (tantra scriptures).Tibetan Buddhism regards him as a boundary line. He and the esoteric scriptures he translated later are called the new mantras, while the ones before him are called the old mantras. While lecturing and translating scriptures, Atisha also wrote the famous Buddhist work "Bodhi Daoju Lun" (also translated as "Bodhi Road Stage Bright Lamp") in Tuolin Temple.He played a great role in the standardization and systematization of Buddhist teachings in western Tibet and the practice of precepts. Atisha lived in Tuolin Monastery for three years, and then was invited to preach in the U-Tsang area, which lasted nine years until he died of old age in Tibet.Later, his disciple Zhong Dunba founded the Kadam Sect, one of the four major sects of Buddhism. During this period, Guge became the center of Buddhist civilization in western Tibet.Artists and craftsmen from Kashmir, Ladakh, India, Nepal and other places gathered in Guge, built temples, shaped Buddha statues, painted murals, and a renaissance activity emerged. The most glorious moment of Tuolin Monastery was the Year of the Fire Dragon Dharma Assembly held in 1076 AD (Tibetan Year of the Fire Dragon).In order to commemorate the death of Venerable Atisha, countless Buddhist believers from all over Utsang and Ngari Sanwei came to the conference, which set off a climax of the Buddhist revival movement.At the meeting, eminent monks from various major monasteries in Tibet, such as Wusizang, Narisu, and Duogansi, competed to debate and teach the secrets. After the meeting, more than 160 people went to Tianzhu, Kashmira and other places to study Buddhism.After completing their studies, most of them became masters in translating Tibetan Buddhist scriptures. At the same time as going out, the invitation of eminent monks became more frequent, and more than 80 monks from India were invited to Tibet.A large number of Buddhist monasteries have been built successively in various parts of U-Tsang. In the dark age of Tibet for a hundred years after Lang Dama exterminated the Buddha, the bright light lit by Guge finally illuminated the snow-covered Tibet, and since then established Guge's sacred status in the history of Tibet's post-Hong Kong Buddhism.Later generations regard Atisha's entry into Tibet and the convening of the Great Dharma Conference in the Year of the Fire Dragon as an important symbol of the revival of Tibetan Buddhism and its entry from Atisha to U-Tsang, and they are called the road of spreading the Dharma. "Unraveling the Mystery of Guge's Silver Eye" The prosperity of Buddhism not only pushed Guge's architecture, sculpture, murals, literature, costumes, singing and dancing to a new level, but also developed smelting technology and art, and reached the level of perfection. It cannot but be said to be a miracle. To the north of Zaburang, there is a place called Ruba, which is still preserved today.Ruba Tibetan means smelting people. Historically, Ali was a land of gold.Legend has it that there are mines, miners, and silver and coppersmiths in almost every valley here.Guge's prosperity may have something to do with its abundance of gold and silver.A scripture written in gold and silver juice has been found in Tuolin Temple, Zaburang, Piyang, and Dongga, and a huge number has been unearthed, which proves from one aspect that this legend is not groundless. It is precisely because of the rich gold and silver deposits and the prosperity of Buddhism that Guge's smelting technology is famous all over the world. During the Guge Kingdom period, the Luba people were skilled in smelting and manufacturing gold and silver utensils.At that time, the metal Buddha statues and ritual utensils of the 24 monasteries under Ali Sanwei, with Tuolin Temple as the main temple, were all cast by Luba.When Luba made Buddha statues, he used different materials such as gold, silver, and copper to refine them. The craftsmanship is exquisite, and the whole body has no seams, as if they were naturally generated. Its value even exceeds that of pure gold Buddha statues.The water-purifying copper bowl cast by Luba is placed under the sun and focused, and can be used to ignite firewood. The most brilliant part of Luba casting skills is the most magical thing that has been handed down to later generations called Guge Silver Eye.It can only be made by Guge, and it is a fine product among Buddha statues.Because it is rarely handed down in the world, for a long time, the world only knows its name, but cannot know what it is. It was not until last summer that archaeologists unraveled this mystery when they excavated the Dukang Hall at the Piyang site. Archaeological excavations found an exquisite bronze statue. He wears a crown of flowers and Buddhas on his head, and has law enforcement devices on his four arms.He had three eyes on his first head, and the middle one on his forehead was the longitudinal eye.The eyeballs of the three eyes are all made of silver-inlaid techniques, and under the background of the golden-yellow bronze statue, the silver light is shining and crystal clear.This is the famous Guge Silver Eye. It can be seen that the metal manufacturing industry in that year has reached a very high level. In Tibet, almost all arts and technologies revolve around Buddhism.To understand and explore this plateau culture, you have to go through Buddhism first, and enter the sculptures, murals, buildings, and even various ritual instruments in temples.During this process, you can't even figure out whether you are digging for art, or exploring the teachings and history of Buddhism. They are so connected as a whole that you cannot separate them.Even pure techniques such as architecture and casting are all related to Buddhism. As Marx said: The so-called cultural history is religious history and political history.Since ancient times, religion has not only created culture and art, but also the greatest patron saint of human art, making it run on its specific spiritual track.It can be said that Buddhism brought the splendid civilization of the plateau.Without Buddhism there is nothing. But on the other hand, when Buddhism covers almost the entire content of people's life, all intelligence and wisdom are owned by it, and even physical hard labor such as prostrating the head for months and years is regarded as a merit, then we have to think about it. It's practical too. When Buddhism created its own civilization, it clearly restricted the development of another type of civilization.Whether you go to the plateau or go out of the plateau, you will have a feeling of being in another world.If we only focus on material life, life in Tibet cannot but be said to be suffering. However, if we extend the tentacles of thinking further, you have to admit that this sense of suffering is your own personal feeling, and Tibetans may not necessarily have such feelings.This has to involve a criterion of judgment.Especially when we are also disappointed with the environment we live in, we have to ask this question: What kind of civilization is the most suitable for human beings? When we have unprecedented material enjoyment, we feel the loss of human nature, the loneliness of beggar-thy-neighbor, and the indifference between people who only have interests to talk about.People are becoming economic animals one by one. Can we use such modern civilization as a standard and reference? We have turned our attention to Buddhism again.We want to escape from this hot land and go to the plateau. When the 21st century is approaching, we should think about which civilization is more suitable for us. The perspective of anthropology may help us avoid the low-level mistakes of making fifty steps and laughing at hundreds of steps.What we need most is recognition and respect, not the aggression and suppression of one civilization against another. "Fragments of Ancient Civilization" On the second day of arriving in Zanda, we went to the Guge ruins. The commissioner of the Ali administrative office brought the head of the regional cultural bureau, the county magistrate of Zanda County, and the county cultural bureau chief to accompany us.The commissioner came to participate in a tower building ceremony, and went to inspect the protection of the site by the way. When the car left the county town, it encountered a collapsed soil forest, and the road was blocked.A group of migrant workers is stepping up cleaning. Dazhen from the County Cultural Bureau got off the bus and collected our ID cards one by one, saying that we would pay her a tour fee of 60 yuan when we came back.ID card remains as collateral. Since entering the earth forest, I have lost my sense of direction.Yesterday, we obviously entered the Earth Forest Canyon from east to west.After crossing the Xiangquan River and entering the county in the opposite direction, the setting sun appeared in front of it, and it reached the place where it rose again.This day, I went to Zhaburang Ruins, and walked in the same direction. I don’t remember if I crossed the river, but the county town appeared on the other side.I don't know whether I am on the south bank or the north bank of the Xiangquan River, and I don't know whether the car is driving east or west. The soil forest is like a ecstasy array, and the only reference is the sun in the sky. The road was still being repaired, so I crossed the landslide alone and walked along the Xiangquan River. open river valley.The rushing river, the fresh air like milk.Under the bright sunlight, black and white are as clear as earth forest woodcuts, and the black shadows hide the ancient time, which makes people daydream.My state of mind is as calm as the sea, but my mood is as floating as the wind.Listening to the volume sound of the footsteps knocking on the soil, I stepped into an empty space. When the sun became hot, the road was cleared, and the Toyota car caught up. Continue to drive along the bank of Xiangquan River, and soon, the car stepped down a wider dry river bed.A low plant that looks like a shrub and a tree grows in the valley, which the local Tibetans call Z.This is the only plant in Zhaburang area. A village appeared in the distance, through the village, and across another dry riverbed, a high earth mountain appeared under the blue sky and white sun. At first glance, it is no different from other mountains.When I got closer, I saw densely packed caves on the mountain.Under the glare of the sun, the entrance of the cave was as black as ink. There are walls of mud above and below the mountain, some painted crimson.The entire mountain is like a beehive, and this is a mountain that has almost been hollowed out. It wasn't until the car stopped on the ground in front of a mud house at the foot of the mountain that it was clear that there were ruins everywhere.They were magnificently displayed naked in the fierce daylight, and made me smell dead time, silent and empty. Judging from the site selection and construction of the castle, this is a typical product of the war years.The castle was built entirely for the needs of the war. Pushing open a big babbling wooden door and stepping on the damaged steps, Guge Castle really appeared in front of you. This ancient castle that has disappeared for nearly four hundred years, like the Mayan civilization in Central America and the ancient city of Pompeii in Italy, was suddenly destroyed during the heyday of their civilization.It was because of this sudden turn of events that everything was preserved.In the following centuries, human beings hardly knew of its existence, let alone destroyed its buildings and streets, corrected its writing and religion, tampered with its murals and artistic style, and they even retained the scene.只有歲月的風霜交替，給它烙上自然的滄桑。 世事無常，許多事情冥冥之中似乎又都遵循著某種天道。所謂物極必反，盛極必衰，正是佛教走向極端，其影響足可以與王權相抗衡時，悲劇就已經悄悄拉開了序幕。 據考古統計，這座山頭上共殘存有四百四十五座各類殿堂和房屋，洞窟有八百七十九孔，碉樓五十八棟，各類佛塔二十八座，防衛牆十道，塔牆一道，暗道四條。遺址分布面積達七十二萬平方米。一座高三百米的荒山，幾乎是洞挨洞、房疊房。 城堡山坡及山腰以下，大多是民居，房屋開間不大，洞穴亦不深。寺廟也集中在這裡，保存完好的神廟有四座，依次是白殿，紅殿，大威德殿和度母殿。這一帶應該是世俗社會，百姓的起居場所，不少洞窟內，被煙火熏過的洞壁，依然黑黝黝的，洞中的泥土裡有石鍋、石臼。古格臣民市井生活的場景依然歷歷在目。 山腰之上，山勢陡峭，抵近山頂處，四面懸崖，只有一個洞口可直通山頂。洞是堅直的，洞內挖了梯級。這裡真可謂一夫當關，萬夫莫開。 上了山頂，視野突然開闊無比，土林盡在極目之中。山上現存一座壇城殿。山頂房屋都為大開間。這裡應該是王宮和王國的首腦機構所在地、夏宮在這一片廢墟中不知去向。冬宮則在上山不遠處，是一個地宮，高寒的冬季，只有地下才能保暖。打開一扇小小的門，露出一個黑乎乎的洞口，洞口幾乎垂直而下，像一口井，裡面又暗又涼。一條鐵索貫通上下，必須用手抓住它，方可沿陡梯下到底部。 我一個人往這黑暗的深處一步一步探身下去，腦子裡不時閃出不祥的念頭，竟害怕遇上古格人，或者是他們臨死時猙獰的面目。就是一聲浩歎，都可以把我驚出一身虛汗。 只有黑暗，只有我摸索的聲音在空空迴盪。我似乎在往那個遙遠的年代下滑著，我分明感到了一股森森的氣息。 同行者都已下山，光C起初還跟著我往洞內下了幾步，見大家都沒下來，他也退了出去，與他們一起走了。現在，整個山頭只有我一個人了。 我站在半空中，猶豫不決。我聽到心臟突突跳動的聲音。我不能想像，西藏電視台的朋友張焰，為了拍古格的片子，他一個人在山洞裡待了兩個月。那可是大雪紛飛的日子，他就守在這裡，守望著一片荒蕪，什麼都停滯了，只有鬍子在瘋長。自拍的照片上，他簡直成了一個野人。在這樣的環境，你沒有可能回到現實，你不能不感受到三百五十多年前的王國，他們的幻影總是若有若無，總在你腦子裡晃蕩。你在那片銹濁的時間叢林吧，時時面對著靈魂的申訴。你得時時提醒自己，否則，你就會發現自己在自言自語。那是一種神秘的力量，那些提問憑空而來。我那時就恍然聽到了詢問，有一種力量迫使我回答：自己來自何方，為何到了這裡。同時，我的腦子裡也在向自己提出問題：他們穿的什麼衣服呢？國王下山不是要穿過臣民嗎？臣民迴不迴避呢？ 下到洞底，一個更大的洞橫在面前。洞的兩邊套著一個個洞穴。洞的深處仍是黑咕隆咚一片。向外的洞口，射進一束束強烈的陽光，一股股清新的山風衝了進來。那外面才是現實的世界。 我俯首將頭探出洞外，腳下是萬丈深淵，對面同樣一座陡峭的山。山後是無邊無際的土林。薄薄的洞壁只要我一用力，砂土隨時可能破裂，塌落下去。頭一暈，倒吸一口冷氣。我不敢停留，又攀著鐵索往上爬。我承受不住一個人面對著它的巨大壓力和吸力。 山上，還發現了一條暗道，它與後山的碉堡和兩眼泉水似可連通。它可能是取水的密道。 我不明白，這麼寬闊的國土，為什麼百姓、貴族和軍隊都要擠在一個山上？以致於寺廟、民居、宮殿和碉樓，城牆擠作一堆。果真是戰爭一觸即發，或者是戰亂隨處可見，那為什麼不建立一支強大的軍隊？為什麼只知道被動的防禦？為什麼毀滅得如此慘烈？這些是否又與佛的教旨有著什麼關聯？ 《超越於生命和戰爭的藝術》 古格遺址的寺廟保存得如此完好，藍天白雲下，它們就像現世的建築那色彩艷麗的挑簷，天窗上藻井的彩色圖案，彷彿沒有經歷時間的洗禮，依然鮮活如昨。光在這裡輕如一層薄紗，透過它似可洞透古格人的每一個動作，每一個幸福或痛苦的表情，就像只隔了一個黑夜，我就來到了這個突然寂靜下來的城堡。 寺廟中的佛像被砸得七零八落，有的斷臂缺腿，有的只剩一個頭像，守廟人無可奈何地把它們供作一堆。天窗射下的陽光照著了它，那被塗紅的部分，像剛剛乾枯的血液凝結在額際。砸毀的佛像很大一部分竟是文革時期紅衛兵尋來砸掉的。我的心在隱隱作痛，不僅僅只是因為被毀的佛像，我感到了一種可怕的東西、離我是如此靠近，它被潛伏了下來，與我們一同在生活中向前走著。但是，在五光十色的人流中，你看不到它們。古格像一面鏡子，讓我突然感到了一股陰冷。 只有壁畫保存得十分完好。在一面面五彩紛呈的牆壁上，神頭戴花冠或寶冠，耳飾大環，佩帶著項飾、臂釧、手鐲、足鐲等飾物。他們肩披條帛，天衣飄飛。與內地及衛藏地區的壁畫有著明顯區別的是，古格壁畫更接近現實中的人。他們身材窈窕而豐滿，女性乳房裸露，腰肢柔美，更富人性。特別是對待人體的態度，自然而健康。佛或半裸或全裸，不像其他地方，全都要給佛穿上衣裳，甚至連身材也要加粗，有的塑成了桶狀。 在畫風上，輪廓線採用富有彈性的線條勾勒，用明暗變化的暈染法突出其豐滿的女性體態，顯得個個溫柔而嫵媚。 這些都是古格人未受僵死的教規禁錮而保持著活躍思想的反映，同時也證明著邊緣地帶開放的畫風，接受了來自尼泊爾、克什米爾、印度等國的文化輻射。位於亞洲腹地的這個古國，把環繞於它周邊的、甚至至更遠的亞洲國家的文化全面吸收、融匯，終於創造了自己燦爛的文明。這一切，無不與佛教緊密相聯。是佛教帶來了一場文化的大融合。 從壁畫內容也不難看出這種巨大的影響。有些動物並非阿子高原所有，一類是孔雀、獅、象、鴨、鹿、牛等現實生活中的動物；另一類是神話動物，如鳳、摩竭魚、龍魚等，顯然它們都是舶來品。從壁畫中的食物種類看，有供王室與貴族享用的酥油、紅糖、茶葉、酒類、乾果等，它們大部分也來自異邦。製作華麗衣飾的布料就來自鄰邦尼泊爾、克什米爾和印度。 紅殿、白殿、大威德殿壁畫中，有直接表現從境外運輸木材等建築材料的畫面。站在陰暗的廟內，撫摸一根根巨大的木柱木樑，在這片寸草不生的土地上，豎立著如此碩大的方木，思緒立刻飄向了遙遠的異邦。那些曾在大地上出現過的熱火朝天的建築場面就這樣悄無聲息地消失了。只留下了這根根木頭和木頭後面夢幻一般的壁畫，這樣的場景讓人迷幻。我久久立於柱下，唏噓再三。 古格與其周圍國家的文化與物資貿易的頻繁往來，使得這塊曾誕生過象雄文明的古老土地又呈現了繁榮的景象。它廣收博採，終以自己的特殊魅力而影響一方。它的佛教影響到了衛藏，就連該地區的鼓和長號，一種叫堆諧的踢踏舞也是從這裡傳入的，並遍及整個西藏。有人甚至把古格的壁畫稱之為古格畫派。可見古格文明輝耀一方，曾經是一道多麼亮麗迷人的風景。 古格人還開創了壁畫記史的傳統。王國的重大活動、重要人物都是壁畫表現的對象。札不讓壁畫有古格王系的畫像，東嘎、皮央石窟壁畫中，有供養人（出資開鑿石窟以宣揚佛法，同時為自己留記功德。）畫像。紅殿東壁有一組壁畫，表現了古格城堡落成後舉行宏大慶典的情景。它長二點六米，畫面有老百姓運送石材、木料的場面，人和牛、羊背負著木料一同前行。城堡落成後，婦女們歡歌跳舞，人們擊鼓、吹號、舞獅、跑馬、說唱、舞蹈、雜技表演等，以各種方式表達自己的喜悅之情。 還有一些表現戰爭的壁畫。古格遺址、散落四處的盾牌和盔甲竟與壁畫上的一模一樣。 現實主義與浪漫主義同時出現在一座寺廟中的一堵牆壁上，這是古格人的創造。 《一場沒有見證的殺戮》 中午，我一個人在山頂的斷壁殘垣中徘徊，陽光如瀉，天空藍得恐怖。岡底斯山脈與喜馬拉雅山脈遠遠地在天邊各畫出一道起伏的藍色曲線，峽谷中不斷有鳥的鳴叫隨風而來，它是現世唯一活著的聲音。 我喘著粗氣，克服著高原上的暈眩，從一間間徒有四壁的房間穿過，越走越深。無意中，我發現一面幾乎快裂開、塌陷的牆壁上有一幅清晰的壁畫，我被它那依然鮮艷的色彩所震驚。這是露天的經歷過四百年時光的色彩。這房子的主人和描畫了它的人早已去了，它卻依然存在於這裡；也許，我是第一個發現它的人；也許，我是最後一個見證它的人。只要一場雨，它可能就同樣會消失在歲月的煙塵之中，無影無蹤。 壁畫以紅色為主調，粗而潑辣的線條勾畫了成千上萬個人物。在壁畫的四周，他們手拿各種兵器，跪、坐、單跪、立、舞，似在練功，像在護衛，有的還頭戴鋼盔。在這些小人像的周圍，夾雜了一個個小寺廟和一頭頭牛。壁畫正中央是一隻巨大的猛獸，只看到一雙巨爪伸壓在蓮花台上，中央掉下一串彩珠，邊上繪有小佛像。那伸爪的巨獸已被時間褪色，上部全是裸露的泥坯，再也難現真容。 這是一個軍機處？ 山頭到處可見並非山中之物的卵石，那是當年禦敵的武器，據說還有專存竹箭、石頭的房子，我沒有找到。 就是這間小小的軍機處發佈了抵抗外敵的各種命令，果真如此，從這間不起眼的房屋足可看出古格人對於軍事的看輕。那頭有兩隻利爪卻不見頭身的猛獸，屈居於這露天的一隅，比之仍光輝四射的佛像，自然要落寞得多。無意中，只有我拍下了它的一張照片，留下了它從歷史塵埃中伸過來的兩隻巨爪。 古國就這樣一朝滅亡，一說是拉達克進犯，也有說是克什米爾森巴人入侵。攻打城堡時，久攻不下，圍困了兩年之久，也奈何不得。堅固的防禦系統發揮了重要作用，入侵者便把老百姓一批批抓來，又一個個殺死在城堡前，血把河床都染紅了，屍體堆到了山腳下。國王實在不忍心看下去了，不得不出來受降，死在背信棄義的侵略者刀下，城堡立刻遭到清洗。 古格歷代弘揚宗教，人人從善如流，從沒有過犯人之心。一味只講防禦，竹箭和石頭怎能敵過長刀和火槍！ 古格滅亡還有另一傳說：王室與寺廟為爭奪權力，爭奪屬民，形成對立。導火索則是一個來自葡萄牙的天主教傳教士。國王欲憑借天主教來打壓和削弱僧侶集團的勢力。國王皈依天主教，並下令拆民房，建教堂。此舉使矛盾激化，引起內訌，並由此走向了自我毀滅，後人說，外敵乘虛而入，進行了大規模的殺戮。 一切無從證實，歷史如同一團煙縷，越飄越遠，隨風而去。 古格城堡陷落，侵略者欲攻打多香時，相傳多香的野鴿子密密匝匝地把寺廟遮蓋起來。多香的老百姓腳穿特製的鐵鞋來到札不讓，勸侵略者不要去多香，因為路途遙遠，他們走一趟鐵鞋都磨穿了。 也許，實有其事；也許，這也是人們的杜撰。事實是，多香也殺得一個不留。 自此，札不讓死一般地沉寂了。古格有文字，卻不曾留下它的一字半詞。藏族有豐富的民間傳說，卻找不到有關古格人慘死的說唱。沒有一個人從這片土地走出來，告訴他的後一代，或者外面的人，把那裡發生的事情披露於世。這裡有的只是沉默，一時顯赫的文明，陷落時，歷史竟不提一筆。 喜馬拉雅與岡底斯不相信歷史，它只承認河流永恆，寒冷永恆，冰雪永恆。歷史像潮濕的大氣，永遠地被擋在了外面。時間在土林凝固，如銹蝕的箭頭，如板結的土地。 古格像水一樣蒸發掉了，像城堡下當年洶湧的河水，已經乾枯，只留下河床；像魔鏡照見了它又神奇般地隱滅。 大地上只有時間不朽。 兩百年後，札不讓的城堡下響起了一陣腳步聲，打破了土林的寂靜。四戶躲避戰亂的藏民最先來到了這裡。 他們突然發現了這個城堡，竟歡天喜地。不用自己建房，就可直接住在洞窟；不用自己架鍋，炊具一應俱全。他們慶幸，他們也驚訝。 又過了兩百年，這個札不讓村發展到十幾戶人家。他們依然對這個城堡充滿著迷惑和敬畏。每年到了某一個日子，每戶人家都要抽一個人出來，繞著城堡所在的山頭轉一圈。他們虔誠地認為，自己這樣做了，城堡裡的神靈就會保佑他們無災無難，糧食豐收，人丁興旺。他們跪在當年攻打過的山崖下，獻上青稞、美酒，點起一炷香，那裊裊煙縷在空明的山谷裡飄搖著，不知飄向何方。是飄到神靈的供台，還是飄到亡魂的祭案呢？ 站在山下，抬頭再望城堡，那一個個漆黑的洞穴，就像古格人延伸著的眼睛，枯望著這個幾乎永遠不會改變的世界。又似一張張開啟的嘴唇，想喊卻發不出聲來，他們早已瘖啞了，像土林那樣被時間的工匠帶走了聲音。哪怕長年居住在它的下面，札不讓的村民，也聽不到那聲長長的卻是無聲的吶喊。 我突然感到了驚悚，不知我為何到了這裡，這一切是真是幻？ 《真假藏屍洞》 札不讓村的村民在離城堡不遠的山溝裡，發現了一個山洞，洞口有一人多高。爬上洞口，就能看到時而白森森的屍骨。屍骨大多是靠洞壁站立的無頭屍。幾百年的時間過去了，裡面還聞得到腐爛的氣味。在這樣乾燥的高原，這件事的確令人迷惑。 看守遺址的原來是一個名叫旺堆的老人。老人退休後，現在是一個叫普布曲桑的中年男人和一個年輕人。這個年輕人帶我們去看藏屍洞。 爬過兩條山溝，來到一個陡峭的溝坡下。一個洞口出現在高出頭頂一尺多的山坡上。必須雙手攀爬才能抵近洞口，有兩個石凹已被人抓摸得光滑滑的。我抓住它沒費多大勁就爬上去了。我看到的骨頭又粗又大，既不像人骨，也不像是經過了幾百年歲月的那種白骨，更像是存放時間不長的獸骨。 開這樣的玩笑，不知是為了吸引遊客，還是小伙子有意捉弄我們（我們與他有過不愉快的爭吵，按規定，寺廟壁畫是不准拍照的，小伙子讓我們拍，說好五元一次，下山卻收我們五十元）。 扎西以前來過這裡，曾親眼見過藏屍洞。為驗證是不是捉弄我們，他又跟我們去看那個假藏屍洞。才進入那條山溝，扎西就一個勁嚷開了：不在這裡，不在這裡！他帶我們去尋找真正的藏屍洞。轉來轉去就是找不到。 幾條山溝，地形並不複雜，我們在裡面卻像鑽進了迷魂陣，連扎西也感到不解：怪呀！就在這裡的，怎麼找不到了？他甚至還用一塊石頭去捅一處山坡，說就在這裡的。 奇怪的事情還不只這一樁。那個小伙子帶著我們一行人去藏屍洞，他走得很快，我和光A緊緊跟著，才沒掉下。轉了一個山坡，後面的人就找不到我們了。我們看完洞上來了，也看不到他們的人影，我大聲喊叫，一點聲息也沒有，午後陽光下的山坡死一般的寂靜。我以為他們去了真正的藏屍洞，把我們撇下了。沒想到，他們就在下面的山溝迷了路，正在四處尋找我和光A，一路大聲呼喊，擔心那個帶刀的年輕人對我們有什麼危險的舉動。我和光A枯坐在車上，連一點聲音也聽不到，在城堡時，我輕輕叫了一聲索多，站在山腳下的他能聽得清清楚楚。難道聲音在這個小山坡被什麼東西吃了不成？ 等了好久，他們才從山溝爬上了坡。見我們就在山坡上，也不理他們，竟因此引起了一場不快。我怎麼解釋，也沒人相信。這場誤會直到現在仍未消除。 《異鄉人留下的最後清夢》 下午很早就回了縣城。我和光C頂著火辣辣的太陽去找那位文化局長，拿回我們的身分證。 文化局辦公室空無一人。又去電視台，也不見人影。最後找到家裡才見到她。問起有關古格的情況，這位女局長除了知道一個遺址外，什麼也說不上。她告訴我們，全縣幾千人裡面，只有一位名叫巴旦益西的老藏醫知道古格的事，但他去了拉薩。 現今生活在札達的人都是外來的移民。達珍本人就是外來人，她父親是印度人，年輕時，看上了阿里這邊遼闊的草地，像其他許多印度藏民一樣，翻過喜馬拉雅山脈，到這邊來放牧。在遊牧的漫長歲月裡，他認識了達珍的媽媽，他們成家後就在札達定居下來了。 這天黃昏，我們決定去象泉河對岸拍攝高原長河落日的情景。 匆匆吃過晚飯，收拾東西上路。豐田車一陣疾駛，陰影投在地上，長長的尾巴像巫婆騎著的竹掃帚，飛速掠過。眼看太陽就要落山，我們就想抓拍它那最後的一抹餘暉。 過了象泉河，夕陽已把縣城這邊的土林染得彤紅，而象泉河卻在陰影中不見浮光爍金，流霞淌銀。繼續上，等爬到一個台地時，連土林頂上的最後一抹殘陽也消失了。只有深藍的天空與黯淡的大地，河邊烏鴉滿天。 大家失望而歸，個個垂頭喪氣。 象泉河切入大地太深了，夕陽根本無法落在它的上面。 晚上，幾個康巴漢子拉著一把胡琴，手拉手圍成一個圈，邊唱邊跳。已經一點半多了，那胡琴又細又長的聲音和康巴漢子的一唱一和的歌聲仍飄蕩在夜的大地上。在這個只有幾百人的小縣城，人人都能聽到這夜半歌聲。 是夜，月色皎好。托林寺和那幾座殘塔及剛剛砌築的一座塔，都浴在它清冷的光輝裡。 據說，札達人跳的玄舞與古格人跳的一模一樣，只是時間這堵牆把古格與現在不斷嚴嚴實實地割開了封死了。這些唱歌跳舞的人，一點也不知道這片土林曾經承載過的災難和悲慟。他們甚至不知道大量等著復耕的田地，不少保存完好的灌渠，它們是從哪些人手下遺存下來的。 第二天一早就要離開札達了，最後一夜，我站在縣武裝部院內一排排高大的白楊樹下，想起了兩年前看馬麗華的《西行阿里》時的情景。那時的札達是多麼遙遠和陌生，在我的腦海裡，它彷彿逸出了現實世界。我想也未曾想過自己也能來到這個近乎天方夜譚的地方。再後來，我又知道了一個叫范春歌的女記者到了札達。為等車，她呆了不知是一月還是多久，一天一天挨，裹著一身塵泥不成人樣。我當時覺得，這樣的地方，無論發生什麼情況都是正常的，無論什麼事情都不會是過分的、矯情的。 只是兩年時間，我就來了。來之前，我連自己也不知道我能到達札達。我實在目的地不明，一切都只是憑著朦朧的衝動。我不能不相信俗世的所謂緣分。有的地方有的人，你以為與自己永遠不會有緣，它卻突然就在你身邊出現；有的咫尺之間，甚至是做了周詳的計劃，卻是永難相見相識。世界之大，眾生芸芸，你卻有幸到了這樣一個人跡罕至的地方，冥冥中那線看不見的緣，總讓人浮想翩翩。 札達，今生今世，我來了，也許，永難再見；自此之後，你還是你，我還是我。在兩個遙遠的時空，我們將互不相干。人生就似匆匆過客，尤其流浪者天涯處處，許許多多的事，緣慳一面。這是何等的無奈！天也有限，生也有涯，都要經歷，恐怕只有來生。 起風了，夾帶著少許的沙塵，風攪起白楊葉嘩嘩似河水的喧響。月色把樹葉濯成斑斑碎銀，閃成一片。明日一早就得啟程，不能不入房了。面對這寧靜如海的月夜，我以深深的不忍遽去的目光遙望了一眼深邃的夜空，就轉身而去了。只把一個異鄉人的一夜清夢留在了這個依然離我遙遠的土林。