From the middle and late East Han Dynasty to Northern and Southern Dynasty (420-581 A.D.), Buddhism Undertaking was thriving in Shule Kingdom.Monks headed for the East to preach or get materials of Buddhist teachings and doctrines were in an endless stream which greatly promoted Buddhist culture there.

In the middle of the 4th century, Dao’an, one of the founders of Buddhism in China wrote in “The World of Buddhism” that “there are Buddhist bath bed made from sanders preserved in the royal palace.The “bath Bed " is said to be the remnant of Sakyamuni, which was extremely hard to get. It is really amazing.

Furthermore, when a famous Chinese monk Zhi'meng went to Bharatvarsha (now India), he saw remnants of Buddha such as "Buddhist bowl” and lithic "Buddhist spit pot” in the palace of Shule. The“Buddhist bowl" is said to be once used by Sakyamuni for begging alms and the "Buddhist spit pot" is spittoon.Out of reverence for him, all his bequeathals had been apotheosized and collected by Buddhists. They took great pride in obtaining the treasures.

The most marvelous one was a "Sakyamuni Buddha cassock" presented to Gaozong in North Wei Period in 465 A.D. by the king of Shule. Dubiously, Gaozong ordered someone to put the cassock on fire. After a whole day, the cassock still did not burn. All the officials standing by marveled at the scene and could not help exclaiming over the boundless power of Buddha. From today's point, the cassock must be made of asbestos fabric. It was hard to ascertain whether Sakyamuni had wore it.During 8 centuries after Chenpan, almost every one in Shule was looking for the remnants of Sakyamuni and piously believing in "Three Treasures in Buddhism ",i.e. Buddha, monk and power of Buddha.

Eminent monk Jiumoluoshi from Qiuci of Western regions ( 344--413 A.D.), one of the most famous Buddhist translators, once translated 384 volume scriptures of Buddhism together with his 300 disciples.

In 356 A.D., twelve-year-old Jiumoluoshi graduated from a Hinayana school in Kashmir. On his way home, he came across Shule state and paid tribute to the "Buddhist bowl’’ preserved in the temple.It is said that when he saw the bowl, he thought it was too light compared with such a large size. Just as his such thought, the bow fell to the ground. His mother reprimand him for not being pious enough to buddha. As a result, he decided to go forward no more and stay there to study Buddhism. Later when Zhimeng saw the bowl, the same thing happened on him.

This must be a Legend. But Kumarajiva did learn a Series of sutra in Shule from the winter of 356 to late 357 A.D. and reached such a height that a Shamen named Xijian not only respected him but also recommended him to the king of Shule to teach sutra. In the meantime, apart from studying sutra, he also read all kinds of books, such as "Veda”, which initiated his doubts on Hinayana.

Not long after that, he was lucky enough to get to know the prince of Shache Xuliyesumo and study from him, which in effect attributed to his change of attention from Hinayana to Mahayana and laid a solid foundation for his later achievements as a master of Buddhism and a translator.It may be said to be a kind of luck between him and the Buddhism circle in Shule.

The preliminary Buddhism was Hinayana which advocated self-salvation through austerity, whereas Mahayana founded after 2 A.D. debased Hinayana and advocated helping oneself and helping others at the same time. In a sense, Mahayana is somewhat advanced than Hinayana.

In the 2nd century A.D., the Guishuang kingdom of Da Rouzhi was the center of world Buddhism. But the fourth Buddhism conference held in Guishuang kingdom only include some theories of Hinayana. Chenpan who introduced Buddhism into Shule state was a pious believers of Hinayana, the temple he built in Jiabishi (present-day Afghanistan) was temples of Hinayana. The tradition of believing in Hinayana lasted till Buddhism was replaced by Islam in Shule state.

After 5 century A.D., Mahayana was introduced into Shule. A Russian consular Petrovski stationed in Kashgar once found a volume of ancient Sanskrit (Hindustani), which was the classical work of Mahayana.

But Hinayana was deep-rooted in Shule and it was greatly advocated by the nobles in Shule since Chenpan.So it was pretty hard for Mahayana to develop there. The aforementioned prince of Shache Xuliyesumo was intended to spread Mahayana in Shule, but failed and went to Qiuci instead.

The story of Tang Xuanzang is well-known. When he got sutra and returned, his elephant fell into water due to too much loading and many rare volumes were either lost or destroyed.In the spring of 644 A.D., when Xiangzang reached Shule by way of Congling (Now Pamir Plateau), he did a lot of copy work.

In the meantime, Xuanzang found that everyone in Shule state  believed in power of Buddha and there were hundreds of temples and thousands of Buddhists, while other Buddhist cultural centers such as Yutian and Qiuci only had nearly a hundred temples and much less Buddhists. It can be said that the Buddhism Undertaking in Shule was the most prosperous in western regions at that time.

But it seemed that Xuanzang was not interested in the Buddhism in Shule, the record of Shule is the simplest in "The Record of Western Regions of Tang Dynasty”. The reason might be that the Buddhists in Shule believed in Hinayana and the mojority of whom only had a surface knowledge of Hinayana. These certainly would not leave any good impressions on Xuanzang.

Buddhism in Shule Kingdom reached its peak at the end of 7th century and began to decline at the beginning of the 8th century. In 727 A.D., after monk Huichao from Korea had an investigation over Buddhism in Shule, he recorded Qiuci and Yutian as “have adequate temple and monks”, namely there were a large number of monks and temples. It indicated that the Buddhism Undertaking were prosperous in the two places. But the record of Shule is “have temples and monks, believe in Hinayana and eat meat, onion and so on”. Monks in Shule were allowed to eat “three kinds of clean meat”, so there was little wonder in it. But as for the record that there were not many temples and Buddhists proved the fact that Buddhist undertakings were much weaker than that of in the previous years.

In the middle of 10 century A.D., when Islamism was formally introduced into Kashgar, Buddhism staged out of the historical arena. Nowadays. The only traces left was Mor Stupa, which is the last witness of Buddhism of Shule state. "Mor”, also interpreted as “Mordun”or "molatim" which means "chimney” in Uyghur, because the site of the stupa were two earth turret which was considered as beacon tower by the locals. As a matter of fact, it was a famous ancient temple site, which is located 29 kilometers northeast of Kashgar city.

The stupa has been identified as a Building of middle or late Tang dynasty. In 1957,it was designated as the autonomous level historical relics protection unit.The padoda faces south. Now it rests on ranges of mountains, facing the wilderness, and oppositing Hannuoyi ancient city over Qiakmak river.The pottery pieces, fragment of coins, grapevine, Karez system and ancient bacon tower proved that the place was once dense-populated and bustling.

Judged from the untreated relics,its scale is very large. Apart from two pagodas, on its southeast part was the site of sitting rooms of monks. Under the slope was one-kilometer Kares System winding across the foot of the hill, from which monks got water and we can see Kares System was not the monopoly of Turpan. All the other buildings had been destroyed. From the timber under the temple, it is predicted that these buildings might well have been burnt down by fire. At present, we can only see two wrecked pagodas standing side by side.

The one on the southeast had a tray-like bottom, a column body and a cake shape dome.It was 12 meters high from the bottom to the top with five-square layers, each a little smaller than the one below it. The body of the pagoda was made from trapezia and square sun-dried earth bricks. The inside part of the pagoda is empty, and the outer part scattered some small pits for climbing. According to research, the pagoda was “Cuidubo”in Indian Buddhist architecture which were used for storing “Shelizi” (the skeleton, hair, nails, teeth etc of Sakyamuni).Shule state had a tradition of storing legacy of Buddha, so it was natural for them to built dagoba.

The one on the northwest looks like a inverted chapiter, which is wide in bottom but small at the top. The wreckage is still 7 meters high.There are niche in the front and both sides, in which statues of Buddha were placed. But now there are not a single one left, and even the niches themselves are barely visible. The pagoda should have been the central building, on the top of which were campanile which also has disappeared now.

According to the site and its shape, we can calculate that the pagoda enjoy a high position at that time, which may have been the special temple for the royals in Shule.

In 690 A.D. when Wuzetian was on the throne, in order to flatter her a group of monks in Chang'an told her that in "Dayun Sultra" there were prophesy that she would be the king, which aroused her great interests in distributing the sultra and constructing "Dayun temple ".

After the commander of Shule received the order, he spent near 10 years in building the famous Dayun Temple in the Western Regions. Because the temple was built under the order of the central government, the presbyter were Han monks sent from the central plains. Till the end of the 8th century, many monks and men of letters still highly praised it when they came across Shule. Zhongzong of Tang Dynasty(705-709), also ordered Longxing temple to be built throughout the country. The commander of Shule also built a temple near its capital, and the monks were also directed from the central plains.

It is hard to ascertain whether Mor Stupa was one of them. But it is certain that it is the last Buddhist site after the formal introduction of Islamism into Kashgar.