"Scholars generally believe that the belief in Guan Gong in Tibetan Buddhism began in the Yongzheng period of the Qing Dynasty. We believe that the belief in Guan Gong has been introduced into Xizang as early as the Yongle period of the Ming Dynasty through literature review and field research." Genzang Zhuoma, an assistant researcher of the Religious Institute of the Xizang Autonomous Region Academy of Social Sciences, said during academic exchanges at an academic seminar held in Lhasa on July 27 that the spread of the belief in Guan Gong in Xizang reflects the depth and breadth of cultural exchanges between Han and Tibetan in history. On the same day, the seminar on Chinese chemistry of Tibetan Buddhism hosted by the Academy of Social Sciences of the Xizang Autonomous Region was held in Lhasa. Scholars from the World Religion Research Institute of the Chinese Academy of Social Sciences, the Chinese Tibetan Research Center, the Central University for Nationalities, Xizang University, Yunnan University and other institutions, colleges and universities, etc., conducted discussions and exchanges on the sinicization of Tibetan Buddhism. The article "The Spread of Guan Gong's Belief in Chubu, Xizang" was co written by Genzang Zhuoma and Xiang Zhiduojie, director of the editorial department and researcher of Xizang Studies of the Xizang Autonomous Region Academy of Social Sciences. During the Three Kingdoms period, the famous warrior Guan Yu was revered as the "Martial Saint" by later generations and was highly respected by Confucianism, Buddhism, and Taoism in the Central Plains. Buddhism regarded him as the "Guardian of Galan". Genzang Zhuoma introduced that there are more than ten Guandi temples in Xizang, mainly in Lhasa, Shannan and Shigatse. She introduced that during the Yongle period of the Ming Dynasty, the fifth Karmapa Deyin Xieba of the Chubu Temple went to the Central Plains to pay tribute at the invitation of the Emperor Chengzu of the Ming Dynasty. During his stay in Beijing, Deyin Xieba was not only named the "Great Treasure Dharma King" by the Emperor Chengzu of the Ming Dynasty. When he returned to Xizang, he brought to the Chubu Temple the belief of Guan Gong that he had met in the Ming Dynasty and spread it locally. Moreover, more than 600 years later today, Guan Yu is still highly respected and worshipped among the followers of Chubu Temple and its surroundings. He is the guardian deity of Buddhism, exorcising evil spirits, and upholding justice in the hearts of the temple and its followers. She said that initially, the statue of Guan Gong, the protector of the Dharma in Chubu Temple, was a black Buddha statue, but now the reshaped image of Guan Gong is in the style of the Central Plains warrior statue. In the mural of the corridor of the Protectorate Temple in the left rear of the Great Scripture Hall of Chubu Temple, there is also the image of Guan Gong. There are dedicated monks serving in the Protectorate Temple, who perform daily hymns and worship of all the protectors, including Guan Gong. Gengzang Zhuoma said that in addition to worshipping Guan Gong in the temple, the fifth Karmapa, Bada Yinxie Ba, also granted the nearby mountain behind the temple as a place for Guan Gong to reside in Tibet, which is highly respected by local farmers and herdsmen. They believe that Guan Gong can bring good luck and protect villagers from evil forces. According to Zhaxi, a local herdsman from six groups, the name of the sacred mountain is "Jialagangsang", which means "Han Shenxue Mountain". It is the main offering mountain for nearly a hundred believers in four local villages. Genzang Zhuoma believed that as a common cultural phenomenon in the Han cultural circle, the belief in Guan Gong was respected by many ethnic groups, such as Han, Mongolian and Manchu. Its introduction into Xizang and spread to this day, with constant incense, was the recognition and acceptance of people in Xizang people for its cultural essences, such as loyalty, integrity and bravery, and was also the result of cultural exchanges and integration between Central Plains and Xizang. She said that as a community with a shared future, the Chinese nation has a common set of values, beliefs, and cultural identity. It is precisely these commonalities that enable Tibetan Buddhism to continuously absorb and integrate with Central Plains culture, forming a religious form with Chinese cultural characteristics and becoming an important component of Chinese culture. (New Society)