Volume One: In a Turbulent World, Is There a Path for Mortals? Chapter Fourteen: A Thousand Miles Ⅵ

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After checking the numbers in each division, losses were minimal. Among the veteran mounted bandits, except for Deng San, not a single one was seriously wounded—just two or three with minor injuries. Other divisions had about ten killed, two or three seriously wounded, and twenty or thirty lightly wounded.

Those gravely injured could not be taken along. As per the old practice, Commander Zheng left some silver, promised a sworn brotherhood, and left them behind. The so-called oath was mere mockery; these men were doomed. With the bitter cold and impassable roads, even if the Tatars did not pursue, they would freeze to death. No one pleaded for them, and what else could be done? Bringing them along meant everyone would die.

Upon Monk Li’s recommendation, Commander Zheng assigned Monk Li’s junior, Li Zifan, to replace Deng She and lead the way ahead. Passing by Wen Huaguo and his companions, Monk Li, full of pride, shot them a “just wait and see” look.

“What nonsense,” Wen Huaguo spat, then turned to his own men with a broad smile. “Brothers, let’s put in more effort. If your rations are short, go to your squad leader for distribution. We’ll eat as we march, and when we reach Shangdu, I’ll treat you—big bowls of wine and hefty chunks of meat!” He singled out those from Jiaozhou and others he’d learned were fellow villagers through conversation. “Come, come, come. Fellow countrymen, the night is cold and the wind harsh, trudging is dull. It’s been ages since we’ve been home—let’s talk about hometown stories to warm ourselves a bit.”

The sense of home and land has always been strong among the people, especially now, exiled and uncertain, so naturally, villagers clustered together. Just as Guan Shirong only sought to preserve his clan, Wen Huaguo’s fellow villagers also hoped to lean on kinship for security, swiftly gathering their horses around him.

Veteran squad leaders followed suit, seeking out their own and others’ villagers. Most hailed from the Yellow River basin—Anhui, Henan, Shandong—and could always find some connection. Though midnight, riding through the cold wind, the column was filled with hushed conversations about familiar village tales, with bursts of laughter here and there. It did not resemble an escape after a bloody battle, but rather a relaxed outing.

Monk Li, not stupid, raised his whip and urged the monks trailing him, “Go, go, find your own countrymen.”

Unfortunately, most monks had entered monastic life as children. Even if they found fellow villagers, they could only shake hands or nod, unable to share any village stories. When asked, their eyes would widen in confusion, unable to answer—what kind of fellow villagers were they? Even if they could speak, their villagers might not feel any affection for them.

The Yuan Emperor revered Buddhism. Although central sects were not as esteemed as Tibetan lamas, monks still held much higher status than commoners. Large temples owned tens of thousands of acres; take Shaolin, where Li Zijian hailed from—during Kublai Khan’s time, five Shaolin temples were built in Helin, Yanjing, Chang’an, Taiyuan, and Luoyang. In Henan alone, hundreds of subordinate temples existed under Shaolin’s protection.

Before the chaos, monks lived in luxury, had wives and children, and were no different from powerful landlords. Encountering haughty monks, even local officials were disregarded, cursed and beaten at will.

With such backgrounds, how could their fellow villagers—mostly peasants—wish to be close to them?

Too much idle chatter disrupted the column’s formation, making it messy and disorderly. Commander Zheng observed all, understanding Wen Huaguo’s intentions. He had planned to turn a blind eye; as a retainer from Lady Wang’s family, his sole focus was her safe arrival at Shangdu, not vying for command of a seven- or eight-hundred-man force.

What he needed was Wen Huaguo and his men’s absolute loyalty. He could see that the most cohesive, fierce, and experienced fighters were Deng San and Deng She’s old brothers, most of whom were squad leaders. Thus, he did not oppose them fostering subordinates’ relationships—once familiar, the army would have greater fighting power and the journey would be safer.

But seeing the commotion intensify, he worried about delaying the march and ordered them back to their squads, forbidding noise.

Wen Huaguo, deep in conversation with his villagers, heard the order, opened his bull-like eyes, and nearly lost his temper. But seeing Chen Hu signal repeatedly, he reluctantly suppressed his anger, scattered the group, and led his men to the flanks.

Though the time for conversation was short due to Commander Zheng’s interruption, even so, relations between them and the soldiers from Yunnei and Dongsheng grew much closer. After all, many soldiers already admired the mounted bandits’ valor and leadership after the fierce battle; a little talk brought quick camaraderie.

In armies, respect is given to those who dare and can fight.

As dawn approached, the column reached a deserted relay station. Wild grass and smoke scared up a few crows. From here, they changed course northeast, following the main road to Xinghe. At least thirty or forty miles had been covered through the night; though men were not exhausted, the horses needed rest.

Commander Zheng sent scouts to investigate, finding the surrounding area deserted for dozens of miles and no pursuers behind. He ordered all units to dismount and rest. Li Zifan volunteered to search for water, gathering a dozen bald-headed monks with leather sacks and hurried off.

Monk Li somehow procured several greasy chunks of meat and approached Commander Zheng’s horse with a grin, offering them with both hands, “These pieces of meat were found in a village. Please let the lady sample them; don’t worry, they’re clean—wrapped in oil paper all the way, untouched.”

The meat, dark and gray, gave off not a pleasant aroma, but a faint stench. Commander Zheng frowned slightly, “The lady doesn’t eat meat; she’s always been vegetarian.”

Monk Li praised effusively, “Truly a merciful Bodhisattva!” He then produced a bottle of wine, “Commander Zheng, for a bit of relief?”

Commander Zheng shook his head, “Thank you for your kindness; keep it for now. When we reach Shangdu, let’s drink three cups together.”

“Yes, yes, yes,” Monk Li nodded vigorously, giving a thumbs-up. “Steady—indeed, Commander, you are a prudent man. When we reach Shangdu, three cups won’t suffice, at least a whole jar!”

Commander Zheng replied perfunctorily, dismounted, straightened his armor, and approached the carriage, “Lady, we’ve reached the fork. The horses are too tired; we’ll rest a while before continuing. May I ask, how is Lord Qianhu? Has his injury improved?”

Inside the carriage was a moment’s silence, shuffling sounds—Lady Wang was likely checking Lord Qianhu’s injury. Soon she replied, “He’s still unconscious, but at least hasn’t worsened.”

Commander Zheng said, “Lady need not worry. Ahead by a hundred miles, there’s a town I remember. I will send a fast rider for a doctor.” He paused, then added, “Lady must be hungry? I’ve sent men for water; soon we’ll make a fire and cook.”

A soft response came from the carriage. Commander Zheng waited a moment and asked, “Is there anything else, Lady? If not, I’ll go arrange scouts and set up camp.”

“Wait,” Lady Wang said. “Last night in the forest, Deng Qianhu was grieving terribly, but has been silent since. Don’t let him keep it inside and fall ill. Go and comfort him for me. No matter what, his foster father died because of me.”

Commander Zheng agreed.

Wen Huaguo and Chen Hu had already helped Deng She off his horse. After the night’s jolting and struggle, Deng She was spent, lying quietly with eyes closed, making no sound.

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The ropes had been tied too long; blood could not flow, and his fingertips were blackened. Wen Huaguo was startled, hurriedly drew his knife, and cut the ropes in two strokes. Dropping the blade, he slapped and rubbed Deng She’s limbs, fearing lasting harm. Remembering Monk Li had a bottle of wine, he rushed over, grabbed it without a word, and ran back.

“You—what are you doing?” Monk Li was caught off guard; by the time he reacted, Wen Huaguo was already back at Deng She’s side, pouring out the wine to restore circulation. It was a serious matter, and with Commander Zheng watching, Monk Li couldn’t demand it back, though he grumbled and cursed, adding yet another mark of shamelessness to the mounted bandits.

Deng She lay motionless, eyes closed, letting Wen Huaguo fuss over him.

Commander Zheng sighed, “Little Deng Qianhu, bear your grief. My lady feels deep remorse for your foster father’s death. The dead are gone; let us first care for the living, then discuss the rest. If you don’t mind, when we reach Shangdu, I’d like to become sworn brothers with you. Your foster father will be mine, and I will ask Marshal Wang to avenge him.”

Another oath of brotherhood—damned.

Wen Huaguo shot him a glance, grumbling internally. If not for Commander Zheng’s solemn face, Wen Huaguo would have cursed him for pretty words.

Deng She remained silent, while Wen Huaguo’s eyes reddened, “Brother She, say something. I’m your Uncle Wen, don’t ignore me.”

Scouts returned, lowering a small flag and crouching atop their horses, swaying as they rushed in. Commander Zheng’s expression changed, hand on his sword—this was the signal for encountering the enemy.

“Tatars!” Before the horse stopped, the scout leaped off, rolled in the mud, and rushed to Commander Zheng. “Fifty miles behind, all scouts report—Red Army cavalry is coming.”

“How many?”

“Three thousand.”

Deng She suddenly opened his eyes and sprang to his feet.

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1. The Buddhist-Taoist Conflict.

Due to Qiu Chuji’s influence, Genghis Khan highly valued the Quanzhen Taoists. In early Yuan, there were two major “Laozi Converts the Barbarians” debates; Kublai Khan and Mongol nobility favored Buddhism. The arbitrator was Imperial Teacher Phags-pa, and the outcome was predictable.

The “Convert the Barbarians” claim was that Quanzhen Taoists asserted Shakyamuni was a disciple enlightened by Laozi after the latter ventured west from Hangu Pass. This was meant to subordinate Buddhism to Taoism. At its height, two out of ten people in Hezhou were Quanzhen followers, leading to fierce conflict with northern Buddhists.

After Buddhism’s victory: “During the Zhiyuan era, Buddhist monks were arrogant, converted Taoist temples into monasteries, shaved the heads of Taoist priests. Tombs everywhere were dug up and emptied. Even Lin Hejing’s grave at Solitary Hill was stripped to the bones.”

Here’s a story of monks and Taoists fighting: Ten kilometers northeast of Jixian lies Pan Mountain, divided into upper, middle, and lower sections. North Shaolin sits in the middle, at the mouth of Pan Valley, with splendid scenery. During Yuan, Buddhists and Taoists fought over this temple for thirty years. Initially, Middle Pan had Faxing Temple, with few monks. The Quanzhen Taoists, aided by Qiu Chuji, demolished halls and statues, petitioned the Empress Dowager, and converted it to Xiyun Taoist Temple. Monks retaliated, raiding Baiyun Taoist Temple, the Taoist stronghold, destroying it. After Quanzhen lost the “Convert the Barbarians” debate, monks received Kublai Khan’s order, reclaimed Faxing Temple, and renamed it North Shaolin.

At its peak, “wherever people went, monasteries and temples stood everywhere.” By mid-Yuan, including imposters, monks numbered a million.

Monks did everything—shops, pawnshops, inns, warehouses, taverns, often belonged to monasteries. Though forbidden, they secretly ran mining operations.

2. Monks with Wives.

In Central Plains and Hebei, all monks had wives, openly living in temple wings. They called their wives “Master’s Lady” at feasts. If sick, they confessed before Buddha and were allowed to wear robes for three days. They differed little from ordinary people, except for their shaved heads.

Of course, monks with wives existed in earlier dynasties, though not as widespread as in Yuan. “In Tang, monks with families were called ‘Fire House Monks’; in Song, monks at the Great Xiangguo Temple with wives were called ‘Brahmin Wives’.”

3. Status of Buddhism in Central Plains.

One point illustrates: Kublai Khan decreed that among the Three Teachings, Shakyamuni’s statue must be placed in the center, Laozi and Confucius to the sides.

From Kublai Khan onward, monks’ land was exempt from both taxes.

Some examples of arrogant monks: “In the first year of Yuan, monks at Kaiyuan Temple in Shangdu forcibly took firewood from citizens. People complained to the governor Li Bi. While he was questioning them, monks and their followers stormed the office, pulled Bi by the hair, dragged him to the ground, beat him, and locked him in a small room. He barely escaped, appealed to the court, but happened to catch an amnesty, so the beating went unpunished.”

—Monks beating an official, then locking him up in a monastery. The poor governor finally escaped, reported to the emperor, and got nothing thanks to a general amnesty.

“In the second year, monks Gong Ke and seventeen others, together with Prince Hachi’s wife, pulled her from a carriage and beat her, even uttering insults against the emperor. The matter was reported, but the monks were pardoned.”

—Even more audacious, attacking a princess and cursing the emperor; the emperor, unwilling to offend the monks, let it go.

They were even more aggressive with commoners, often forcibly seizing farmers’ land. During Emperor Renzong’s reign, Baiyun Sect leader Shen Mingren seized twenty thousand acres.

4. Tibetan Buddhism’s Status.

Yet Central Plains monks were still inferior to Tibetan lamas. Tibetan Buddhism was the state religion of Yuan.

Every Yuan emperor had an Imperial Teacher, always a Tibetan lama. “The emperor must receive the teacher’s precepts before ascending the throne, and court ceremonies honored him with utmost respect. Even empresses and princesses bowed to him. At court assemblies, the Imperial Teacher had a special seat.”

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Among the people: “The Xuanzheng Institute officials received imperial orders—anyone who assaulted a Tibetan monk would have their hand cut off; anyone who insulted them would have their tongue cut out.”

“During Emperor Taiding’s reign, Imperial Teacher Qiongso Norbu Zangbu managed the three Tibetan pacification offices, was titled King of Bailan, given a golden seal and a round token, and married a princess. Monks were often titled Chamberlain, Chancellor, or Duke, wore gold and jade seals, and were so arrogant they did whatever they pleased.”

“You’d see Tibetan monks with golden round tokens, riding in droves. If the inns couldn’t accommodate them, they’d commandeer homes, drive out men, and violate women. The round token was meant for border alerts, yet monks wore it for their own purposes.”

“In the capital, women from princesses to ministers’ wives would regularly invite the Imperial Teacher to their halls, receive precepts in tents, recite spells and perform rituals. When receiving precepts, if their husbands returned, they wouldn’t enter the room. Widowed princesses would personally go to the hall every few days for precepts. Their licentiousness was called ‘Great Alms Giving’ or ‘Giving Oneself.’ Such customs prevailed.”

And so forth, endlessly.

5. Monastic Land Ownership.

Two examples:

Dapuqing Temple: “In the early Huangqing era, granted eighty thousand acres.”

Emperor Renzong built Dashengtian Husheng Temple for his family’s blessings. In the first year of Zhishun: “Allocated 162,900 acres from Yidu, Banyan, Ninghai as permanent estate.”

6. Monastic Compassion.

There were good monks, too.

Imperial Teacher Phags-pa once dissuaded Kublai Khan from drowning Han people in the river.

Shaolin abbot Fuyou, and many Shaolin monks, tirelessly persuaded the Mongols. When Bianliang finally fell, the Mongols did not carry out a massacre, earning Fuyou the title “Snow Court Fuyu Saves the World.”

Snow Court was Fuyou’s monastic name. He was a key figure in the Buddhist-Taoist “Convert the Barbarians” debate, often cursing his opponents into silence.

High monks always had monastic names; Fuyou’s master, Monk Xingxiu, was called Wansong.

Wansong Xingxiu was famous, hailed as the revivalist of the Caodong School, and also Yelü Chucai’s master. Using this connection, he repeatedly persuaded the Mongols to kill fewer people. He was a virtuous monk.

7. Ethnic Discrimination.

Religious discrimination mirrored ethnic bias.

The bureau managing monks, the Jiangnan Xuanzheng Institute, had directors who were always Mongol or Semu people.

8. Yang Lianzhenjia.

Let’s discuss this notorious monk’s life.

Imperial Teacher Phags-pa’s disciple, Buddhist head of Jiangnan, known then as “President.” He was a Tangut from Hexi, granted the title “Master of Eternal Blessings” by Kublai Khan. A powerful ally of Sangge, he was infamous for tomb robbing.

He excavated all the Song Zhao imperial tombs in Qiantang and Shaoxing, as well as ministers’ graves—totaling 101 sites.

“In the year of Wuyin, Yang Lianzhenjia, the head Buddhist of Jiangnan, abused his imperial favor, acted wildly, burned with arrogance, indulged in extreme wantonness. On December 12, he led his followers to Xiaoshan, dug up all Zhao tombs, even severed limbs, snatched pearl shrouds and jade coffins, burned the remains, and scattered bones in the wilderness.”

He didn’t just rob—he extracted imperial and empresses’ bones and threw them to the wild.

The most tragic was Emperor Lizong of Song, who had been buried for only fifteen years. His corpse, preserved in mercury, hadn’t decayed; the robbers hung it upside down in front of the tomb to drain the mercury.

Because Lizong was a major figure, Yang Lianzhenjia took his skull, lacquered and silvered it, and made it into a chamber pot—a skull bowl. After his downfall, “his assets were confiscated, and the skull entered the Xuanzheng Institute, to be gifted to the Imperial Teacher.”

He also gathered the imperial bones at the palace in Lin’an, mixed in cattle and horse bones, built a white pagoda thirteen zhang high, named it “Suppressing the South.” It was said this was on Kublai Khan’s order, to “dissolve the royal aura.”

It’s believed he acted on Kublai Khan’s orders because after Sangge’s fall, when Yang was prosecuted, “the ministers begged for exemplary punishment to warn the world,” but Kublai Khan “spared his life and returned his family and land.” Sangge’s followers were executed.

Yang’s son Yang Anpu was still favored, serving as director of the Xuanzheng Institute for twenty years, uniquely honored as Duke of Qin during Yuan.

Yang Lianzhenjia’s crimes included: “Scorning provincial and judicial offices, killing civilians, abusing officials and good people, leaving victims unable to seek redress, taking bribes and luxury goods endlessly, seizing tens of thousands of acres, enrolling five hundred thousand households into temple registers as tenants, abducting respectable families’ children, lawless and debauched.”

Only after the Ming dynasty was established were the Song emperors’ bones restored to their tombs, and the Ming rebuilt the royal mausoleums. “After taking Yanjing, the guardian Wu Mian found them and buried them at the corner temple of Jubaoshan. When looking at the Zhejiang map, seeing the Song tombs, the emperor ordered them reburied at their old sites.”

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