#mahayana大乘

[markiafc]

to fulfill my promises to @ananeiah and to expound on @seventh-fantasy's post, there are many conceptions of enlightenment. because buddhism is a massive and old religion with a very robust canon, enlightenment goes by many names, it's articulated and imagined in many different ways. let's play the game of how many of them are adopted by the show...

popular metaphors that embody enlightenment include a refuge, a flame going out, or a firm island - because this world is often described as an ocean. all human beings are floating in the 生死苦海 sea of rebirth and suffering. to escape it, one must make their way to the island or to get on a boat. mahayana buddhism (aka. chinese buddhism) is literally named 大乘 the great vehicle, the primary idea being that enlightenment = to board a vehicle of transport, it will take you away. however, buddhism doesn't just envision this as an ambiguous vehicle. 乘 the vehicle specifically refers to a 船 boat.

the mortal world and the cycle of suffering is a sea and the way out is enlightenment, envisioned as a boat.

an extension of this is the concept of 彼岸 the faraway shore (alt tl: the further shore, the distant shore, the other shore, or at times the opposing shore). it draws on the same notion of 苦海 the ocean of suffering. to achieve enlightenment is to swim to shore, where there is finally safety and stability, free from suffering. this is why the euphemism for enlightenment is to 度到彼岸 reach the faraway shore.

此岸 this shore, is this ever-changing world full of agonies. you wade across the 苦海 sea of suffering, and reach 彼岸 the faraway shore. this is enlightenment.

as @seventh-fantasy depicts in this post, the final shot of ep 40, and as seen in the bonus ep 40.5, this is where llh is. ep 40 ends with the camera moving further into the distance, moving further into the sea. and the bonus ep 40.5 makes it clear again that lxy/llh has found his way to a different beach. llh has crossed the sea to another beach. he is on another shore, the 彼岸 faraway shore, far from 东海 the east sea where everyone else is.

let's look even closer at this.

enlightenment is also conceived as a place: 淨土 the pure lands, 极乐世界 the realm of greatest bliss, and so on. one of the geographical markers of this idea is 西 the west. this "land" accessible only to the enlightened (佛 buddhas, 菩萨 bodhisattvas, and 阿罗汉 arhats) is also dubbed 西方淨土 the western pure lands and 西天 the western heavens, etc.

enlightenment is imagined to be westwards. the opposite direction and away from 东海 dong hai = the east sea. where the story began and lxy famously plunged into; he fell into the 苦海 sea of suffering located in the 东 east. from this starting point, llh makes a meandering journey to his final location in the show. he makes his way 西 west, towards enlightenment, and reaches a 彼岸 faraway shore, the enlightened "after" and what is beyond.

now that we're on the topic of the pure lands, it's worth mentioning that this concept is furnished with a lot of descriptions in buddhist sutras. it is a beautiful, glorious land brimming with lotuses. because, of course, the lotus is yet another ubiquitous image that represents enlightenment.

the lotus position is crucial to the buddhist practice of prayer cultivation, especially in 禅宗 zen buddhism that is built around the central practice of prayer. lotuses are motifs in buddhist art, and buddhist myths (the legend goes that lotus flowers bloomed under the buddha's feet when he took his first steps as a child). people practicing buddhism are referred to as 莲友 lotus friends, 芬陀利花 the white lotus is a synonym for the buddha. lotuses are also integral to buddhist canon; the pure lands are detailed to have seven 宝莲池 treasure lotus ponds. every buddhist has their own lotus waiting for them in the pure lands; it is believed the more you cultivate, the more your bud in the pure lands grows/blooms.

of note, every living thing residing in the pure lands are made from lotuses. in fact, buddhist canon states that the enlightened are reborn inside a lotus bud, similar to an incubation. their new body is reconstituted from lotuses and they emerge anew when the bud blooms. crucially, it is also stated that every enlightened in the pure lands will have 莲花座 a lotus seat. this is a vehicle of transport, usually likened to the magic carpet from one thousand and one nights. it is described as 随心所欲、飞翔自在 something that acts after your heart's desire, something that flies free. the lotus seat is about boundless, freeing travel.

this isn't comprehensive at all, there are tons of other ways lotuses come up throughout buddhism. but the connection to the show is straightforward and self-explanatory. the primary motif in 莲花楼 mysterious lotus casebook is the lotus - a famous marker for buddhism itself. one of the dominant illustrations of enlightenment, the cultivation process to achieve it, and enlightened entities themselves.

the buddhist notions of rebirth are similarly heavily intertwined with the lotus. it is your body; you become it, it becomes you. from then on, you are surrounded by its image and its presence. you even have a lotus vehicle that becomes your main method of travel, a mode of travel defined by carefree contentment. sound familiar? llh's identity and his living carries major markers of enlightenment. it is one of the primary concerns of his character arc.

quick detour. a prominent moniker for enlightenment is the setting of the sun, as yet another epithet utilized by the drama.

detour over. crazy connections time.

discussions of death and suicide is, to my knowledge, particularly prominent in japanese buddhism. but as a whole, a significant portion of buddhist canon and a good number of buddhist media deals with this too. dying as a means to get closer to enlightenment, equating death and enlightenment, the subject of suicide itself. characters seemingly pass away and become enlightened, or characters strive for death with this express purpose as death is connected to enlightenment. this is true. one does not necessarily cause the other, but the concepts are interconnected in buddhism. it comes hand in hand, dissecting one means dissecting the other and vice versa.

most buddhist texts and masters do not condone a direct correlation, suicide is not the way to enlightenment. there is no buddhist value to killing yourself. but the key exception lies in one of the most important buddhist texts: the lotus sutra.

"These include several themes dealing explicitly with death, such as how suicide was committed to speed up rebirth in the Pure Land based on the sanctioning of voluntary death as a superior form of sacrifice in Chapter 23 of the Lotus Sutra ..." [1]

the chapter 23 in question talks about a bodhisattva who turns himself into a human candle and burns himself up, in offering to the buddha. there is more to the story, but it mainly functions as a lesson about cultivation and enlightenment.

in the canon about buddhist suffering, there lies a subset dedicated to physical pain and torment. there is a heavy focus on our 5 senses, specifically (that's a whole separate topic i won't go into here). very briefly, to suffer is to experience the world through our 5 senses. to live as a human being is to suffer in a sensory way.

buddhism aspires to transcend this flesh and blood suffering. so annihilation of one's body is an essential step to achieve enlightenment. usually, this theory centers natural death and decay. you accept that you are always aging, your senses will lose their edge, your body is always subject to illness, injury and other failings. let the body waste away, it will do so regardless.

hence, the human body is set on a course of gradual deterioration. this suffering is processed through our 5 senses and is defined by them. in the face of this, the lotus sutra is the only notable buddhist text that looks kindly upon "voluntary death" to transcend it.

similarly, llh accepts the effects of bicha on his body. it mimics the natural decline of the human body, accelerating the degradation of his senses, his immune system, and his physical capabilities in general. his experience of this form of suffering is also emphasized through a period losing his sense of sight. it is a very buddhist torment. but at the end of the day, it is still a man-made, unnatural cause generating this effect. accepting this is not the same as accepting 生老病死 death via age, sickness and other natural processes.

llh embodies the sentiments and themes in the lotus sutra when he consciously chooses to let bicha run its course. he chooses to die, it is a "voluntary death". let this destroy his body. let this suicidal choice (though its more nuanced than simply suicide imo) free him from buddhist physical suffering. thus bringing him closer to peace, a version of himself that will be happier.

finally, enlightenment is about ambiguity.

凡人 the common people are incapable of comprehending enlightenment. it is understood that the human senses and the human mind is too inept and unrefined, too clouded by illusions, to grasp it. there are a million ways to express it, depict it, and name it. but there is a consensus across buddhism that these are simply aids for the common student of buddhism, and they are not accurate to the truth. at the core of enlightenment is an abstraction, an inherent unknowing.

it is, by definition, a departure and a continuation. it is a removal from this world and a transition into another place, another realm. all at once, the phenomenon straddles a greyness between an ending and a beginning. it is unclear whether the enlightened has left, or is it the common man who is so lacking he cannot recognize or even perceive the enlightened? in the theory of enlightenment, buddhism accounts for both factors. but we will never know for sure.

where do the enlightened go? where are they, where have they gone? these are questions buddhists often ask and explore, and it is also the question that the remaining cast engages with. what is enlightenment, exactly? there is a suspicion, some notion of what must have happened. it might be death, it might not be. only the enlightened can answer this, everyone else is left without clarity.

in the end, the seekers get close to the answer but there is no real fruition. and so the search lasts indefinitely.

that, too, is part and parcel to enlightenment.

as for how enlightenment narratives function, i leave you with this.

"Nirvana provides the full stop (period) in the religious story; it gives what one might call, to use Frank Kermode's well-known phrase, "the sense of an ending" - that is, a real ending and not a mere breaking off. Such an ending is only possible within a narrative.

[...]

Nirvana, I want to suggest, is a moment within a discursive or practical dynamic, a formal element of closure in structure of Buddhist imagination, texts, and rituals. One might say that nirvana has primarily a syntactic rather than semantic value: it is the moment of ending which gives structure to the whole. The fact of narrative structure and closure provides a meaningful and satisfying resolution, although in itself nirvana has merely the formal value of a closure marker.

[...]

Earlier I called nirvana the full stop (period) in the Buddhist religious story; now I can add that it is a full stop in an eternal story, a full stop which brings closure to individual lives in a master text which itself can have no final ending." [2]

Sources:

Tragedy and Salvation in the Floating World: Chikamatsu's Double Suicide Drama as Millenarian Discourse by Steven Heine ↩︎

Nirvāna, Time, and Narrative by Steven Collins ↩︎

[lingshanhermit]

Ling Shan Hermit: The sentient beings as dear as one's mother - where are they?

Adherents of Mahayana Buddhism are committed to the vow of benefiting all sentient beings, treating them with the same care as one would their mother, with the goal of guiding each one to attain Buddhahood. This is their mission and obligation. However, when we discuss "all sentient beings", who are they exactly? Where might they be found? Could they be your spouse, who is currently shaving in the bathroom, preparing to step out? You're aware that he's meeting his lover, although he has assured you that he has an unavoidable social commitment this evening.

In reality, the "all sentient beings" we reference does not encompass the remorseless neighbor upstairs whose incessant renovation noise is unbearable. Nor does it include the courier who flippantly leaves packages at your doorstep without seeking your permission. It certainly does not encompass the aloof saleswoman at the luxury boutique or the colleague who persistently spreads rumors about you at work. It excludes your sister who continuously laments her troubles to you, yet always seems to dismiss your advice, speaking past you as if you're not there. And of course, it doesn't include your husband, not even your actual mother. You've coexisted with her for many years, and you've reached the conclusion that all her pain is self-inflicted. You perceive her as excessively dramatic, and, in your eyes, she gets what she deserves. Those sentient beings that we think of as motherly are most likely unknown individuals and creatures, existing outside the sphere of our daily lives, living in distant places. They've never insulted you, left your deliveries unattended at the door, nor have they ever deceived you by maintaining secret love affairs. We haven't developed a deep enough relationship with them to nurture feelings of profound love or intense hatred. They have not drained your patience. It is only towards such beings that we find the capacity to cultivate compassion. Only they are the ones we genuinely care for. Only they are the ones we aspire to benefit using the tenets of Buddhism.

Those individuals in our immediate surroundings, they are perhaps too proximate. This proximity makes it challenging for us to recognize that they, too, fall within the scope of the sentient beings, as precious as our mothers, and they often provoke our ire. They instill in you a sense of despair about life; you believe that without them, your life would undoubtedly improve. As a result, we possess no desire to extend our benefits to them.

So, for those who identify themselves as practitioners of Mahayana Buddhism, exercise caution to avoid falling into such a pitfall.

This piece was first published on the Ling Mountain Hermit's Sina Weibo and Google Blogger on October 3rd, 2020. All rights reserved, any infringement will be pursued legally.

Copyright Notice：All copyrights of Ling Shan Hermit's articles in Simplified and Traditional Chinese, English, and other languages belong to the natural person who owns "Ling Shan Hermit". Please respect copyright. Publishers, media, or individuals (including but not limited to internet media, websites, personal spaces, Weibo, WeChat public accounts, print media) must obtain authorization from Ling Shan Hermit before use. No modifications to the articles are allowed (including: author's name, title, main text content, and punctuation marks). We reserve all legal rights.

灵山居士：一切如母有情，他们都在哪里？

大乘佛教徒，他们誓言要利益一切如母有情，要让一切有情成佛，这是他们的责任和工作。但是当我们说起一切如母有情的时候，一切如母有情是谁？他们在哪里？他们是你正在浴室里刮胡子的丈夫吗？——他正在为出门做准备，你知道他是要去会情人，当然他告诉你的是今晚有个推不掉的应酬——事实上我们所说的一切有情，并不包括楼上那个天天装修噪音巨大又毫无歉意的坏邻居，也不包括那个没得到你的同意就把快递扔门口的快递员，更不包括那个对你爱搭不理的奢侈品店女销售和那个天天在单位说你坏话的人。不包括天天向你诉苦却从不听你意见你们总是各说各话的姐姐，不包括你的丈夫，甚至不包括你真正的母亲——你和���相处了几十年，你觉得她所有的痛苦都是自找的，你觉得她非常能作，你觉得她活该。如母有情，他们大概都是些我们不认识的人和动物，他们和我们现在的生活毫无交集，他们生活在远方。他们没有对你恶言相向，没有把你的快递扔门口，没有偷偷养情人，我们没有和他们熟到相亲相爱相恨相杀的地步，他们没有耗尽你的热情，只有对这样的人我们才会生起悲心。我们才会关心他们。才会想要用佛法利益他们。那些我们周围的人，他们离我们太近了。这让我们很难想起来他们也属于我们所说的如母有情，而且他们经常惹你生气，他们让你觉得人生无望，你觉得如果没有他们你的人生会很好，所以我们一点也不想要利益他们。那些自认在修持大乘的佛教徒，你要小心不要掉进这样的陷阱哦。

本文于2020年10月3日首发于灵山居士新浪微博及谷歌Blogger。版权所有，侵权必究。 

[ani-tsultrim-wangmo]

The ultimate love and compassion is the bodhimind, which is the backbone of the mahayana practice. Tsongkhapa says that it is the backbone of the mahayana practice and it also helps us to develop a tremendous amount of merit as well as purification.

~ Gelek Rinpoche

究竟的爱与慈悲是菩提心，此乃大乘修行的核心。宗喀巴大師說，這是大乘佛教修行的核心，它也帮助我們培植了極大的功德與淨障。

~ 格勒仁波切

[yuanzhixinling]

(中英版，Chinese & English

versions)

口业，要应远离四种非法语，以防止因口业造成的过失。应该记住有四种不正的口业，一定要当心，是必须要禁止的。

第一、不乐说人及经典过。不要喜欢说别人或者经典不好，不要毁谤经典，这是非法语，不能乱讲。

二、不轻慢，谓不倚大乘而轻蔑小乘也。不要以为我今天是大乘佛法，是救度众生的，你们小乘佛法就是只顾自己修心，不知道走出来度众生。不能讲，这个也是造很重的口业。

要去做，不要去说，心中不要看不起别人，应该积极地把别人引渡，让他们跟我们一起学大乘佛法。大乘佛法的基础是小乘佛法，先要把自己救好，自度才能度人。自度就是守戒，好好地学佛，这是小乘；能够普度有缘、广结善缘，就是大乘。自己修好了才能有大乘佛法，所以好好地学小乘为基础，好好地用大乘为菩萨。

三、不赞他亦不毁他。讲话不要讲得太过头，“你好得不得了”，赞过头了会让别人感觉到很肉麻，就觉得你是假的；也不要去说别人不好。很多人要么说这个人好，要么就说这个人不好，这种毛病一定要改。赞叹要有根据，不能闭着眼睛乱说。要善恶分明，对恶人恶事，敢于反对制止；对于好人好事，赞叹随喜。

四、不生怨嫌之心。语言上不能经常有怨言，经常有怨言的人阴气很重，学佛人不应该有怨言。动不动就说“真讨厌、烦死了”，这不好那不好，经常和这种人在一起，会产生怨嫌之心，让自己的心生出怨恨，就远离了慈悲谦和、对人的平等心。不能有怨，要化怨为亲，不要经常怨别人，不能对别人有嫉妒、嫌疑。怀疑别人，心就会非常难过。

这四点就是菩萨让我们要记住守口业，叫“善修安乐心法，是名口安乐行。”

- 2016-10-05 卢台长台湾 台北《世界佛友见面会》

KARMA OF SPEECH: THE FOUR TYPES OF SPEECH WE SHOULD ABSTAIN FROM

Master Jun Hong Lu: There are four types of speech we should abstain from because it will help prevent missteps in life. You must be aware that there are four types of unwholesome speech and be very careful so that you avoid committing them at all costs.

1. Do not indulge in judging others or slander classical scriptures. These are considered unwholesome speech. Do not recklessly make such remarks.

2. Do not have contempt for Theravada Buddhism just because you honour Mahayana Buddhism.

Do not think that Theravada Buddhism is inferior just because it places more emphasis on self-practice and personal well being, unlike Mahayana Buddhism that focuses on helping sentient beings. Such statements are prohibited, and they are considered a very serious negative karma of speech.

Don’t talk the talk, but walk the walk! Do not despise others, not even in your thoughts. Instead, try to actively guide others and encourage them to practise Mahayana Buddhism with us.

Theravada tradition lays the foundation for Mahayana Buddhism – we should help ourselves before we can help deliver others. The essence of Theravada Buddhism is to help oneself, that is, by being disciplined and diligent in one’s spiritual cultivation.

On the other hand, helping sentient beings with predestined affinities, and establishing extensive positive affinities are integral parts of Mahayana Buddhism. That said, we should lay our spiritual foundation based on Theravada Buddhism and make good use of the teachings of Mahayana Buddhism to become a Bodhisattva.

3. Do not speak too highly of someone; neither should you be too critical of anyone. When you go overboard with your praises, for example, you say “You are simply awesome!”, you may tend to sound mushy and fake. You should also not speak ill of others. Many people are extreme in their judgement – they either think very highly of someone or despise them. We must overcome this kind of shortcoming.

Ensure that your praises are well-founded – do not speak with tongue in cheek. Also, be sure to draw a clear line between good and evil. Be brave to stand up against evil deeds and evil people; praise highly and take delight in the virtuous deeds of others.

4. Do not complain or resent.

Do not allow complaining to become a habit as doing so will result in the accumulation of “Yin” (negative) energy. Buddhist practitioners should not allow habitual sentiments like, “I hate this!” or “This is so irritating!” or to persistently complain about things around them.

If you are always in the company of such a person, you will give rise to a lot of dissatisfaction and enmity, while distancing yourself from compassion and modesty. Be equanimous in dealing with others, and do not hold on to any resentments. You need to transform your hate into affection.

Do not always blame, be jealous, doubt or be suspicious of others as all these would only bring sufferings upon yourself.

These are the four aspects of verbal karma that Bodhisattva wishes that we would always be mindful of, it is referred to as: “Cultivation of a peaceful mind through the serenity of speech”.

Source: Master Jun Hong Lu’s Public Talk, Taipei, Taiwan, 5 October 2016

Translated by Oriental Radio Practice Centre (Singapore).

Proofread by 2OR Secretariat

[sirinpasin]

与鲁士梵仙��对话（20230716）

又是一夜无眠，很祖师爷聊了很久。师父讲了一下他的来历，鲁士这一族从人类诞生的那个时候就存在了，大概也有百万年的历史了，法术是一代一代传下来的，从他的老师口中传到今天。鲁士爷爷说，他们是比佛陀出现的时间还要早些，人类的历史中确实记载鲁士是做过佛陀的老师的。

鲁士说他们因为修炼的原因，所以死后变成了不朽的（不死的），原话是immortal.我询问了一下“不朽”与“涅槃”的区别，师父说佛陀所说的“涅槃”是到了另一个空间，跟我们现在所处的时空不一样。

一旦被选为弟子，那么每一生都会成为弟子。师父说未来也会教我用元素扭转世界的法术，只不过很少人懂得怎么做。

但祖师也说人类遵循佛陀的教法会比较好些，而不是印度教，更不是性力，他说虽然性力也是一种修炼的方法，但是不会进入到更高的空间（或者我理解的维度一词）吧。

今晚我又查了一下藏密和性力派的关联，藏密和印度教之间的关联，印度教和佛教之间的关联。鲁士给了我一个线索，他说毗湿奴（Vishnu）和黑色的金刚忿怒瑜伽母卡利（Black Yogini-Kali）其实有性的联系（性关系），而不是像一般历史记载的那样毗湿奴只有一个妻子拉克希米（Lakshmi），也就是佛教中说的吉祥天女（参考《金光明最胜王经》），性力派（Shaktism）的始祖说的就是这位女神。毗湿奴他当然有很多个妻子（性伴侣），毗湿奴在印度教中有十个化身（avatar），其中认为他的某个化身才是佛陀，但还有些其他教派的印度教徒不那么认为。

印度教总结来说，是有神教或者泛神教，但佛教几乎是无神论，主张参悟四圣谛与八正道的修行，因为佛教注重自我通过“戒定慧”修行解脱，即注重戒律，注重禅定，注重智慧，即遵循道德标准，采用冥想内观，和讲述真实来修行。从结果上来看，应该也是方便进入另一个空间的方法。

按照人类世界的普遍归类，小乘轮（Hinayana）的结果是自解脱，大乘轮（Mahayana）的结果是自解脱，同时还要帮助别人解脱。

另谶法也不包含那么多法术，而是占卜之术，不知道今天的人怎么翻译的，误导了我好久。

藏密中的上师，无论是他们模仿了印度教导师（Guru）还是代称为喇嘛（Lama），归根结底，都不是完全化的本土宗教。我不了解他们是否明白自己供养的其实是部分印度神祇，而不是西藏本土神灵，或者是修习了印度神教法的西藏地区的神灵。所以下一个负责任的结论，藏密应该与印度教的关联最为紧密，尤其是对女性神祇的崇拜，��源来自于印度教，对性力派的延续，也可以从印度教密续（Tantra）中找到端倪，也就是他人口中提到的翻译成汉语的“双修法”。

至于密续究竟写了多少东西，因为我们没有机会研究阿育吠陀，所以暂时没有结论。

我有一种大胆的想法，我认为中国本土神仙要早于部分起源于印度，但流行于当世的宗教与神仙。至于其他地理位置，肯定也存在更早的神仙。

昨天我问了一下祖师是否吸血鬼是真实在人类历史上存在的，师父说应该是的吧，虽然他不太了解，但感觉也不像是人类编出来的妖怪。希望我能够留下关于这个世界的更多线索，现阶段这是我能够访问到回答我全部疑问的神仙了。

[qntkschssha]

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부산촌놈 in 시드니 1회 다시보기 1화 E01 tvN (1080P)

부산촌놈 in 시드니 1회 다시보기 1화 E01 tvN (1080P)

부산촌놈 in 시드니 1회 다시보기 1화 E01 tvN (1080P)

부산촌놈 in 시드니 1회 다시보기 1화 E01 tvN (1080P)

부산촌놈 in 시드니 1회 다시보기 1화 E01 tvN (1080P)

The 30th king of Silla. His father was King Muyeol, the 29th King Taejong, and his mother was Queen Myeonghwa, the younger sister of Kim Yushin. His younger brother was Kim In-moon, and his younger sister Ji-so's wife was Kim Yu-shin's wife. His queen was the queen of Jai. Another sister of hers, Kim Kota-so, was the wife of Kim Pum-seok, and as you know, she died early in the Battle of Daeyaseong.

To sum up King Munmu in one sentence, he is the ruler who made it possible for Silla to remain as the final victor after destroying Baekje and Goguryeo and then winning an all-out war against the Tang Dynasty, which was once an ally. In a word, as a leader who completed the unification of the three kingdoms of Silla, he is well evaluated in history because he not only completed the unification of the three kingdoms but also had achievements in preventing foreign invasion.

He was active in both civil and martial arts from the time he was crown prince until after he ascended the throne, and the king's name also became 'King Munmu' (文武王). In a word, a master of slash-and-burn tactics. The final victory in the all-out war against the Tang Dynasty, a world empire with enormous national power, was largely due to the excellent strategy of King Munmu, who freely used slash-and-burn tactics. I have a volume of records. As you can see from the above, the amount of records is very large. Among the kings of Silla, no, among all the kings of the Three Kingdoms period recorded in the Samguk Sagi, the number of records is TOP. The quantity is so large that it surpasses most of the kings of the Goryeo Dynasty, who came a long time later. It would have been a blessing to those who like history if there were only as many records of kings in Korea's ancient history as King Munmu.

In reality, unfortunately, there are only 7 records left during the 39-year reign like King Gaeru of Baekje, or there are many more whose names are not properly conveyed like many kings of Gojoseon, Samhan, Buyeo, and Gaya.

As a bonus, among the kings recorded in 《Samguk Sagi》, the king of Goguryeo has the most records of King Bojang, and Baekje is surprisingly the progenitor of King Onjo, a monk of Silla in the middle of the Three Kingdoms Period. He is one of the ten saints of Silla as a high priest in the ancient Korean Buddhist world, who is a pair with Uisang, a high priest who was active at the same time. He is famous for his skull water anecdote, and despite his apostasy, he is an indispensable genius in Korean Buddhism as well as in Korean ancient history, philosophy, and ideology. He was proficient in three studies and was highly regarded in Silla to the extent that Wonhyo was described as an intellectual of all people.

He spent most of his life during the unification of the Three Kingdoms and saw the birth of a unified Silla. He advocated the idea of reconciliation, emphasizing the spirit of unity as well as popularization of Buddhism. Originally, it was known that it was influenced by Chinese Samron Studies [3], but claims that it was actually influenced by Baekje Samron Studies came to the fore. The basis is Baekje's Mahayana Saron Hyeonuigi (大乘四論玄義記) compiled at the end of the 6th century, and there is an evaluation that it closely resembles the thoughts of Baekje monk Hyegyun (慧均). It shows that ideological integration preceded the unification of the three kingdoms and that Wonhyo laid the foundation.

It is said that the Bunhwangsa Temple has a statue of Wonhyo Hoego made by attaching clay to Wonhyo's ashes. Unfortunately, Bunhwangsa Temple was burnt down when the Mongolian army set fire to Gyeongju during the Yumong War in the mid-Goryeo Dynasty, and it is said to have been destroyed at that time. If it had remained until now, it would have been a valuable relic that shows the details of Wonhyo's life.

Instead, the portrait at the top of the document remains. The portraits of Wonhyo and Uisang are kept in the Gozanji Temple in Kyoto, Japan, and are preserved to the present day. These paintings were copied by Myoe[4], a monk from the Kamakura period in Japan, after seeing the original portraits of the Silla period out of respect for Wonhyo, a pioneer in Buddhism. Now that the Silla original is lost, Myoe's imojak is considered to be the closest portrait to the Wonhyo faction of the time.

[yimingpurelandacademycenter]

The mind needs to have wisdom and remain soft and peaceful. Like a mirror, no matter what is reflected, its surface will not be distorted. Whatever object can be shown, while the mirror still remains as it is. Our mind is like a mirror, free from stress and tension, like an observer watching, like a scientist observing the phenomena of the nature. Only in absolute peace can the mind observe clearly.

[jptattooart]

六字真言 Om mani padme hum

觀自在菩薩六字大明王陀羅尼，知名佛教普傳密咒，盛行 於西藏及漢傳佛教地區，俗稱六字真言、六字大明咒、六 字大明陀羅尼，其內容為唵麼抳鉢訥銘吽（「訥銘」為一 字。梵文：𑖌𑖼𑖦𑖜𑖰𑖢𑖟𑖿𑖦𑖸𑖮𑖳𑖽，天城體梵文：ॐमणिपद्मेहूं，藏文 ：ཨོཾ་མ་ཎི་པདྨེ་ཧཱུྃ，藏語拼音：Om Ma Ni Bä Mê Hum，羅馬化 ：Oṃ Maṇi Padme Hūṃ），漢語中又被寫作：唵嘛呢叭 咪吽或嗡嘛呢唄美吽等。此咒出自《大乘莊嚴寶王經》， 是觀世音菩薩的微妙本心，也被認為是四臂白觀音的心咒 （藏文：སྤྱན་རས་གཟིགས་）。

Oṃ maṇi padme hūṃ (Sanskrit: ॐ मणि पद्मे हूँ, IPA: [õːː mɐɳɪ pɐdmeː ɦũː]) is the six-syllabled Sanskrit mantra particularly associated with the four-armed Shadakshari form of Avalokiteshvara, the bodhisattva of compassion. It first appeared in the Mahayana Kāraṇḍavyūhasūtra where it is also referred to as the sadaksara (six syllabled) and the paramahrdaya, or “innermost heart” of Avalokiteshvara. In this text the mantra is seen as the condensed form of all Buddhist teachings. . . . #ommanipadmehumૐ #ommanipadmehum #Guanyin #wingstattoo #chinesepainting #asianinkandart #tattooart #tattooartwork #tattoodesign #instattoo #instatattoo #tattoodaily #worldoftattoo #tattoohk #hktattoo #hongkongtattoo #書法 #書法刺青 #書道 #紋身 #香港紋身 #刺青 #唵嘛呢叭咪吽 #觀音 #觀世音菩薩 #六字大明咒 #六字真言 #梵文 #佛 #옴마니반메훔

[bisiji3]

Master Chin Kung：“...One day, Mara came to me and said that I didn't get his approval before encroaching his ashram.

I didn't quite get it then.

I said, “No, I didn't.”

He didn't make any defense.

Then it dawned on me all of a sudden.

Where is "his ashram"? TV, Internet, satellites.

Over these years, we preached the Buddha-Dharma on the Internet via satellites, without consulting with him. So this was what he meant by encroaching his ashram.

I realize at the moment that all TV, satellites, and Internet are in his tight control. What does he teach? Nothing but violence, pornography, killing and sexual misconduct.

The Hinayana sutras record events of exorcising the demon. But no such records are found in the Mahayana sutras.

Why?

Mara is also Buddha, he has buddha-nature, the same as all beings, except his egoistic arrogance, and unruly competitiveness.

So I've also set up a spirit tablet for him, treating him as a bodhisattva.

So who is preaching to the world now? TVs and the Internet. They are leading people down an path of evil.

Many complicated factors are involved here.

We can't blame any single person. including Papiyas himself. instead, it’s our carelessness throughout generations. We haven’t educated people on the universal moral causal effects.

What is retribution or karma fruits? For each of us, it’s the numerous diseases and unprecedented natural catastrophes.

➡️翻譯公司註記：

1. ...大乘裡頭沒有

...But no such records are found in the Mahayana sutras.

大乘雖無相關記載，但卻有一部降魔寶典《楞嚴經》。

Related info.

Are mobile phones Haram in Islam?

Being merely mentioned in the Quran and other islamic books doesn’t make something halal or haram. It’s a bit more complicated than that. All types of Ibadaat (acts of worship) are haram (forbidden) except those which have been made halal (permitted).

Resources

Internet

http://big5.xuefo.tw/nr/article12/123385.html

[Translated by 華頓數位資訊有限公司]

It was organized by Jhan, heng- cheng (詹杭橙 師兄)

#bisiji3 #chiaochan27 #vivre26 #Charlotte #Charlotte_Jhan #Beth85448874 #confucius #confucianism #taoism #taoist #buddhism #peace #awakening #obedience #No_Rights_Reserved #nocopyright

⭐This Text is in the public domain and has no copyright.

No Rights Reserved

[omw2happiness]

希望・新生 HOPE ・EMBARK #104 @BWMONASTERY 11.10.2021

希望・新生 HOPE ・EMBARK #104 @BWMONASTERY 11.10.2021

[Hope·Embark] Essence Of Mahayana Path 大乘道的扼要 The teaching of Buddha is like a bright lamp that guides us what to discard and what to adopt when we face a situation. On the entire Mahayana Path, the most essential point is the spirit of enlightenment. If there is no spirit of enlightenment, then we will not be able to attain Buddhahood. If we cannot become a buddha, we will be unable to attain…

[markiafc]

so, a thought about how the star wars fandom tackles sw & buddhism.

people love making meta on this with zero focalization, which results in meta that’s shallow, insubstantial, and unproductive.

buddhism is an ancient giant of a religion, it’s massive and old and incredibly diverse. there are two (or three, or four, depending who you ask) main branches of buddhism, hundreds of sects under each, numbers of subsects under said sects. then throw in the many buddhist movements throughout history, and we get an extraordinary amount of buddhist schools. naturally, their beliefs and practices would be distinct to one another, fusing with the region’s pre-existing ideologies, developing to accommodate their own societal and cultural matters, changing across long histories as the locals undergo their own struggles. 

if meta is to be made, isn’t it natural that awareness should be given to what the term ‘buddhism’ even means in your meta?

like, star wars canon itself is pretty ambiguous on this too. it’s true. there’s no official mention detailing where and what was borrowed over. but we do know star wars was inspired off japanese films featuring samurai, so there’s reason to believe sw canon works off bushido / 武士道, which also indicates zen buddhism. which also also indicates mahayana buddhism / 大乘. (it also also also indicates daoism, confucianism and more but we’re only talking about buddhism here.) and there. that’s a designated playing field with infinite potential. 

you don’t need to be hyper-specific. you can, of course, generalize things. but if your sources are cursory, then meaningful insight is a pipe dream.

eg. let’s talk about 法印 / dharmamudra / dharma seals

from this sole concept of dharma seals, we have:

三法印 / the three dharma seals

derived from the text:《大智度论》/  the treatise on the great perfection of wisdom

the three seals being:

诸行无常

“all 行 / sankhara / formations are impermanent”

诸法无我

“all 法 / dharma / buddhist ways have no self”

涅槃寂静

“nirvana is calm / quiet / peace”

三法印 / the three marks of existence

tmk this is the non-mahayana version

derived from a different text + is grounded in a different buddhist school of thought (possibly theravada...?)

lies outside of my area of expertise orz

so taken from the wiki, it states

sabbe saṅkhārā aniccā

"all saṅkhāras (conditioned things) are impermanent”

sabbe saṅkhārā dukkhā

"all saṅkhāras are unsatisfactory”

sabbe dhammā anattā

"all dharmas (conditioned or unconditioned things) are not self"

四法印 / the four dharma seals

is basically a re-interpretation slash alternative of 三法印 / the three dharma seals where a fourth seal is added

derived from the text:《增一阿含经》卷18 / ekottaragama sutra, section 18

the quote: “ 一切诸行无常，是谓初法本末，如来之所说；一切诸行苦，是谓第二法本末，如来之所说；一切诸行无我，是谓第三法本末，如来之所说；涅槃为永寂，是谓第四法本末，如来之所说。是谓，诸贤，四法本末，如来之所说“

and for short:

一切行无常

“every 行 / sankhara / formations is impermanent”

一切行苦

“every 行 / sankhara / formations is suffering”

一切法无我

“every 法 / dharma / buddhist way has no self”

涅槃寂静

“nirvana is to surpass / go beyond everything”

五法印 / the five dharma seals

this is also outside of my expertise, there’s only a handful things i know about it but nothing in depth

is another re-interpretation slash alternative of 四法印 / the four dharma seals where a fifth seal is added

it tacks on the idea of emptiness, that gets expounded in the《维摩诘所说经》/  vimalakirtinirdesa sutra

the five seals being:

诸行无常

“all 行 / sankhara / formations are impermanent”

诸法无我

“all 法 / dharma / buddhist ways have no self”

色即是空

“the 色 / rupa / physical / external / tangible is empty”

寂静涅盘

“nirvana is calm / quiet / peace”

真空妙有

it’s something along the lines of  “true emptiness is...” (?)

another thing i’m not familiar with so i’m unable to translate

this is not an exhaustive or educational list on 法印 / dharmamudra / dharma seals, of course. but from this alone, it’s evident there are a number of versions for just this (1) concept. the same seal with the exact same phrasing of “涅槃寂静” can be understood as “nirvana is calm / quiet / peace” or “nirvana is to surpass / go beyond everything”. all versions of the dharma seals share similar and repeated ideas, such as “诸行无常; all 行 / sankhara / formations are impermanent”, but that does not make all these versions the same. even the two different forms of 三法印 / the three dharma seals mentioned share very similar ideas and the exact same title, but they still differ greatly depending on the branches of buddhism it exists under. 

none of them listed can be mistaken for the other. they each came about and continue to exist for their own intents and purposes, and are used in practice in various ways too. this is in spite of how similar the lines stated may seem, repeated or no.

if you want to comment or dig into anything, you have to be aware of what a dharma seal is and which interpretation of the seals you’re thinking of and why this? there are so many different and nuanced understandings of the dharma seals, why would you look into three dharma seals instead of the five dharma seals? because the five dharma seals re-contextualizes it all with a greater focus on emptiness? now how would that change the lines repeated in both variants? simply picking out what in star wars resembles a dharma seal will bring you nowhere.

a lot of buddhism works this way, where it’s essentially the same thing echoed all over the place. but so much of it is at the same time distinct, and different. because what matters is the interpretations and the applications. the why of why this variant exists, how is it used, what makes it different will be what brings forth insight and meaningful conclusions.

the tens of thousands of meta love throwing around 八正道 / the eightfold path and 四圣谛 / the four noble truths in their observations, while providing a blanket definition, a surface explanation to the vague one-liners. but without a focus and the full context of the concept at hand, it’ll never be anything more than saying x = y. you’ll never be able to go beyond one for one comparisons and parallels. and for an american franchise made by and for americans, a one for one parallel between star wars and actual buddhism simply does. not. exist. the entire resulting meta would be worthless because it is wrong. 

examples of a lack of focalisation leading to meta that says nothing includes this tumblr post and this twitter thread (what’s the point of telling me dooku’s name equates to duhkha that means suffering, it’s an observation that goes nowhere and is unproductive. what is the point.)

examples also include the dharma of star wars by matthew bortolin, where he makes simple comparisons, takes a general buddhist concept and slaps it with a selected aspect of star wars. and then explains how it is the same while giving zero insight to anything star wars or irl buddhism. 

like at one point, he brings up the concept of 蕴 / skandha / aggregates?

Buddhists further subdivide mental elements, bringing the total number of aggregates that comprise a sentient being to five: (1) physical form or body, (2) feeling, (3) perception, (4) mental formations, and (5) consciousness.

and goes down the list to explain each, while using a star wars analogy (which is already demeaning and weird to do, because why would you use an american and appropriating franchise as a case study for anything buddhist, especially so when your purpose is to be a primer for buddhist philosophies first). 

but alongside the concept of 五蕴 / five aggregates, he never makes a peep about 十二处 / twelve ayatana or 十八界 / eighteen dhatavah, which are concepts that come hand in hand with the five aggregates. 

why. just why? when these concepts, in practice and when discussed by actual buddhists, are so tightly woven together, they are a package deal! they literally belong in one big web, as you can see below. 

the five aggregates, inclusive of twelve ayatana, inclusive of eighteen dhatavah. there's so much overlap and interweaving connections. the combination is the full idea, is the full picture, is the complete purpose of 五蕴 / five aggregates concept.

matthew bortolin also has a major issue with terminology.

at many occasions, he straight up uses the phrases & words star wars made up for their fictional universe to explain buddhism. it’s terms lifted right out of the movie lines like yoda’s “fear leads to anger, anger leads to hate, hate leads to suffering.” and he proceeds to adopt the structure and progression described in that line to teach buddhism as well. or he uses the term “dark side” to explain buddhist concepts of suffering when the “dark side” does not exist in buddhism, it is not a buddhist concept at all. he uses terms a white man made up for his white man movie to directly explain buddhism, a religion that exists in real life. which is very, very, very strange at best. deeply problematic and disgusting ignorance at worst. 

and sometimes he just says things like this:

Buddhist philosophers describe three types of desire that, when grasped or rejected, cause suffering. The three types are desire for things that are pleasant to experience, desire for something to not be the way it is, and the desire to have more or to be more.

which includes no terminology, as far as i can tell. i have no idea what he’s talking about. is he referring to the three types of 贪爱 / tanha / desire? is he talking about the 三毒 / the three poisons? i will never know. what he references is too vague, too general, too meaningless.

but tying this back to the original point: he introduces a buddhism that has no focalisation, and no awareness for the thousands of different interpretations.

matthew himself is a part of 十四項正念修習 / thich nhat hanh’s order of interbeing, a buddhist school under 禅宗 / zen buddhism. and they have their own main beliefs and concepts called the fourteen mindfulness trainings. but funnily enough, these fourteen ideals never make an appearance in his book. 

what does make it into the book are generic buddhist terms like nirvana, dharma, karma, samsara. the sanskrit terms suggesting he’s either referring to buddhism in its most broad and non-specific form, or theravada canon (whereas using the chinese terms would have signaled to me straight away that he’s tackling mahayana buddhism). 

he describes mindfulness and meditation, but that is yet again an all-inclusive buddhist trait. it indicates nothing. he also goes on to mention 八正道 / the eightfold path and 四圣谛 / the four noble truths, as well as 四正勤 / four right exertions, and gives a general textbook explanation with no nuance or meaningful wisdom. he does mention 二谛 / the two truths which was the only thing that was recognizably mahayana focused, but even then it went nowhere.

the use of sanskrit terms, plus the mess of vague buddhist concepts and explanations and the sudden (1) mention of a mahayana concept is... confusing. the buddhism he presents is scattered all over the place. it jumps from one big umbrella to another. i have no idea if he’s aware that clear distinctions exist within buddhism. it’s as if anything goes as long as it’s under the universal label of buddhism. which is, of course, exactly the case. the answer to ‘why this?’ is simply because it is buddhist.

he presents an incredibly blurred image where nothing substantial can be made out. though nothing he says in his book is wrong (other than the afterword where he proceeds to rationalise how a strictly non-violent religion like buddhism can sometimes allow murder and violence, yes, buddhists can have a little murder if they think it’s right, as a treat), nothing about it is right either. there’s simply no substance to it, so it falls in the grey area where no judgement can be placed upon it. nothing can be said about it, it sparks no discussion. it is very simply, utterly nothing.

thanks for nothing, matthew.

and everyone else who has proudly made buddhist & sw meta that serve no other purpose but to stroke your own ego.

[modengshanghai]

色拉寺全称“色拉大乘寺”，藏传佛教格鲁派六大主寺之一。与哲蚌寺、甘丹寺合称拉萨三大寺，是三大寺中建成最晚的一座。色拉寺位于拉萨北郊的色拉乌孜山麓（海拔4100米），色拉寺游客较少，拜佛人较多。 Sera Temple full name "Sala Mahayana Temple", one of the six main temples of the Gelug sect of Tibetan Buddhism. Together with Drepung Monastery and Gandan Monastery, it is known as the three major monasteries in Lhasa. It is the latest one among the three major monasteries. Sera Monastery is located in the northern suburbs of Lhasa at the foothills of the Salawzi Mountains (4100 meters above sea level). Sera Monastery has fewer tourists and more worshippers. #religion #china #instachina #pagoda #architecture #architecturephotography #insta_china #cityview #tower #building #中国西藏 #美丽中国 #旅行 #influencer #temple #wonderful_places #landmark #architecturelovers #tibet #lhasa #insta_tibet #instatibet #西藏旅行 #佛教寺庙 #拉萨 #色拉寺 #seramonastery （在 色拉寺） https://www.instagram.com/p/CPNazK6DGRw/?utm_medium=tumblr

[ani-tsultrim-wangmo]

The ultimate love and compassion is the bodhimind, which is the backbone of the mahayana practice. Tsongkhapa says that it is the backbone of the mahayana practice and it also helps us to develop a tremendous amount of merit as well as purification.

~ Gelek Rinpoche

究竟的爱与慈悲是菩提心，此乃大乘修行的核心。宗喀巴大師說，這是大乘佛教修行的核心，它也帮助我們培植了極大的功德與淨障。

~ 格勒仁波切

[rogergreenawalt]

In the Buddhist tradition, female monastics are known as Bhikkhuni, and take several additional vows compared to male monastics (bhikkhus). Nuns are most common in Mahayana Buddhism, but have more recently become more prevalent in other traditions. Within Christianity, women religious, known as nuns or religious sisters, are found in Catholic, Eastern Orthodox, Anglican, and Lutheran traditions among others. Though the terms are often used interchangeably, nuns historically take solemn vows and live a life of prayer and contemplation in a monastery or convent, while sisters take simple vows[2] and live an active vocation of prayer and charitable works in areas such as education and healthcare. Examples include the monastic Order of Saint Clare founded in 1212 in the Franciscan tradition, or the Missionaries of Charity founded in 1950 by Mother Teresa to care for people living in grave poverty. 在佛教传统中，女僧侣被称为比丘尼，比男僧侣（bhikkhus）还多发誓。 修女在大乘佛教中最常见，但最近在其他传统中越来越盛行。 在基督教内部，天主教，东方东正教，英国国教和路德教等传统组织中发现有被称为修女或宗教姐妹的宗教女性。 尽管名词经常互换使用，但尼姑们历来庄严的誓言，并在修道院或修道院里过着祈祷和沉思的生活，而修女们则以简单的誓言[2]并在诸如教育等领域积极从事祈祷和慈善工作。 和医��保健。 例如，圣方济各会堂修道院于1212年在方济各会的传统中成立，或特蕾莎修女于1950年为慈善机构成立的慈善传教士，旨在照顾生活在严重贫困中的人们。 (at The Langham Huntington, Pasadena) https://www.instagram.com/p/CFilM7ehZpg/?igshid=1mp3febcebk4k

[burstingchrysanthemums]

The Daily Task of Preventing My Disciple from Turning to the Dark Side Chapter 1

At the Lofty Cloud Sect Mountain’s entrance, there are hundreds of young people waiting for the sect's trial.

A large spell array has been opened. The wind is like a mournful wolf's howl. In this gloomy weather people feel depressed. Looking up, the mountain road twists and turns, like a coiling snake

Lofty Cloud Sect is a famous righteous sect that opens its door every ten years. The youths on the scene are eager to try joining the sect. As long as they can pass the trial, they can be reborn and set foot on the path to immortality.

Around the square are more than a dozen green stone pillars. Each stone is said to have the power to exorcise evil spirits and has stood erect for several thousand years and the wind and rain have not left any traces of wear on them.

At that moment, a person floated down from the highest pillar.

That person looked around 20 years old, slender or even emaciated, the beautiful face seemed carefully carved and flawless. He is wearing a fine wide-sleeved white robe decorated with golden bamboo leaves at the edges. His long hair, crowned with gold and jade, is fluttering in the wind, giving him an ethereal and reserved air.

His appearance stuns the disciples responsible for the trial.

"Greetings to Shishu (Grand Uncle Teacher/Grand Martial Uncle)." A few young monks dressed in three generations of disciple costumes immediately bowed and trembled.

Lofty Cloud Sect has six palaces, twelve halls, thirty-six peaks, seventy-two caves, the remaining small places are numerous, but the six palaces, including the head of the Chongyang Palace, are the most important.

Mu Chen is the head of the fifth house -  Yanyang (Sunshine) Palace.

Though Mu Chen started (his training?) late, he ranked fifth. At 16 years old he built his Foundation, a once-in-a-hundred genius whom the disciples admire.

Unfortunately, Mu Chen's temper is cold, he is never in any place where many people appear, and does not like people. He has been a deeply mysterious existence.

So when that person suddenly appeared at the trial, how can others not be shocked?

Everyone has forgotten the trial now, all eyes are on Mu Chen but they only dare to stare at his clothes. No one dares to meet his eyes in case it brings them disaster.

Mu Chen does not care about the surrounding eyes, floating from one pillar to another, his steps natural and skilled, his manner still cold, looking down at the people with slightly narrowed phoenix eyes.

He's looking for someone. To be exact, he is looking for a child but he doesn't know how old the child is.

Looking at each child's face one by one, Mu Chen's eyes finally fell on a black-clothed child.Compared to other children who were mostly more than 10 years of age, this child is obviously a lot smaller, around five or six years old.

The child is very thin, with tender facial features that are quite handsome.

As if he sensed that someone was looking at him, the child opened his eyes to look into Mu Chen's exquisite peach eyes. The child's own eyes were dark as ink, deep and distant and under the left one is a bright and eye-catching tear-shaped red beauty mark (mole).

Mu Chen suddenly flew down to the side of the child, looking down at his face. Chen's indifferent eyes finally have a trace of complex and difficult to distinguish emotions.

"What is your name?" Like his temperament, his voice is cold. This sentence caught the attention of the dazed crowd and the restless children.

"Gu Yunjue." The child revealed a well-behaved smile, looking shyly at Mu Chen. In his eyes, Mu Chen is reflected and no other person can enter.

Mu Chen nodded and, to the amazement of everyone present, picked up Gu Yunjue in his arms, too lazy to say another word, and left.

"Grand Martial Uncle!" One of the disciples tried to stop Mu Chen. The child called Gu Yunjue is only six years old and he has not been tested.

Unfortunately for the disciple, the white sleeves flashed in front of the eyes, everyone smelled only an elegant medicine incense, and they had already disappear.

Hidden in the distant clouds, two old men looked at this scene.

One of them whispered: "That young one has just stepped into the Demigod stage. His fine tender skin looks delicious."

The cultivator's levels are divided into the following realms:

(TN: Literal names)

筑基 Qi Refining Period 金丹 Core Formation Period 元婴 Nascent Soul Period 化神 Demigod Period 合体 Synthesis Period 大乘 Mahayana/Path to Godhood Period 渡劫 Ascension Period

(TN: My suggested names)

Qi Condensation Stage Foundation Establishment Stage Core Formation Stage Nascent Soul Stage Demigod Stage Synthesis Stage Immortalization Stage Ascension Stage

The Qi Condensation Stage is divided into nine levels while the other periods are divided into early, medium, and late.

Mu Chen has been cultivating for only a hundred years. Even if the cultivation has advanced into the Demigod stage, in the eyes of other cultivators, he is indeed a little guy.

Another person sneered: "I advise you not to make trouble, if the master notices, he will make you into a blood slave or chop you up to feed the demonic beasts."

The former heard his words and trembled, no longer daring to say anything. The two people looked at the direction in which Mu Chen left.In the distance, a small hand flashed at them, and the two understood. They changed their direction and hid themselves.

-----

Holding Gu Yunjue, Mu Chen's posture was somewhat awkward. Before his rebirth he only had Gu Yunjue as his disciple and back then Gu Yunjue was a teenager. In short, he did not know the child's appearance. If not for the eye-catching beauty mark at the corner of Gu Yunjue's eyes, it would have taken a lot of effort to find him

In the previous life, Mu Chen had obtained the sect master's recommendation and accepted Gu Yunjue as a personal succeeding disciple. He didn't expect that 50 years later, the other party would take advantage of when he entered seclusion to mount a sneak attack in the forbidden area and shatter the Immortal and Demon Realms' Sealing Rock. The disturbance put the Immortal Realm's people in a terrible situation. He was originally a hard to come by genius cultivator of the Immortal Realm, but he had changed and become the Demon Realm's Demon Lord. Mu Chen himself was also dealt with by the Immortal Realm's people and sealed within the Soul Suppression Pagoda. He had originally believed that it was because he had been implicated by Gu Yunjue. He hadn't thought that it was actually all a conspiracy.

(TN: Gibberish) (而最后来救他的人, 竟是这个叛出师门的孽徒。) And the last man to save him was the sinner who was the traitor.

Unfortunately, Mu Chen had long been poisoned by fire, imprisoned in the Soul Suppression Pagoda his spiritual power was suppressed, and he became unstable. Gu Yunjue broke into the tower, to save him tried to transfer all of his power to Mu Chen but in the end Mu Chen suffered a good friend's sneak attack. (TN: Confusing, not sure of accuracy)

Eventually, he did not escape the fate of death.

Mu Chen reborn has been unable to understand, Gu Yunjue did not live long enough. Why did Gu Yunjue have to risk his life to save him? What was Gu Yunjue's fate after his death? Cultivation lost, Gu Yunjue fell into the hands of hypocrites, presumably his fate was miserable.

When Mu Chen was reborn, he suddenly had an idea, "If I keep Gu Yunjue at my side and carefully raise him with love, will not my words and deeds put an end to his temptation and reverse the fate of two people?"

Gu Yunjue broke into the soul tower, called him Shizun, and even used all his power to save him, until at last they both died.

Looking at Gu Yunjue, Mu Chen's mood is complex. The child is thin, wearing worn-out old clothes, the little boy's life seems to have been bitter so far.

The small body in his arms was stiff, clutching his hair, silent. Mu Chen thought that the child is too nervous but neither is he crying and or making trouble. Thinking this, Mu Chen clumsily patted Gu Yunjue's back, trying to make his tone comforting and not too stiff: "Do not be afraid, I am ... the Sect Master’s Martial Uncle."

Obviously this sentence is very convincing, because of the reaction of the disciples when Mu Chen appeared.

Gu Yunjue nodded his head like a well-behaved child, smiled, and gradually relaxed.

Mu Chen is a little relieved. If the child were to start crying, he really does not know how to coax him to stop.

Mu Chen, holding Gu Yunjue in his arms all the way to the door of the room where new disciples were registered said: "I want to accept you as my personal succeeding disciple."

He wanted to explain the difference between inner disciples and ordinary disciples but he did not expect that the child would suddenly held out his hand holding his face, and seriously ask: "Does becoming your disciple mean that first you take care of me, then when I grow up, I take care of you?"

Mu Chen hesitated for a long time then nodded his head, yes you can say so.

The master was responsible for raising his disciple using all his resources, in the best environment, with the most care in words and deeds, personally taking care to urge him to not follow a crooked path. When the disciple grew up he must respect the teacher, never disobedient, and "teacher for one day, father for ever."

Gu Yunjue smiled, satisfied. "Then we should make a vow, heaven will witness."

Mu Chen nodded his head, surprised. So even small children know that to immortal cultivators a heavenly vow has fatal constraints. Having agreed to it, is he was smart, or cunning?

Table of Contents                Next Chapter

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Translator’s Notes: This was translated using machine translation that I edited. I do not guarantee that it is accurate.

I would like to thank Snowtime of Snowycodex who let me use her translation as a reference. I published this chapter, then Snowtime published hers a few days later. Thanks a bunch! If you like BL Chinese novels then I recommend Snowycodex’s The Path of the Cannon Fodder’s Counterattack. It’s super good.

[life-enlightenment]

在还不肯定自己去世后会上天堂或下地狱时, 请您不妨先尝试净化心灵, 使心中拥有天堂, 把您自己的善心, 谅解心, 爱心, 慈悲心, 宽心, 忏悔心, 容忍心,...全部修出来, 贡献给世人, 让自己回到真我, 认清人生的真谛, 使內心宽大, 有内涵, 发出正能量的磁场来帮助別人, 让人家感到温暖与能够活得幸福有劲儿。 如果您已经有了宗教信仰, 请加紧度化他人, 使有缘众生能接触到宗教经典而产生智慧来净化心灵, 以便死后灵魂升天, 脱离六道轮回, 往生极乐世界。 如果不信宗教, 您也可以用您的善意, 善行和善德来帮助他人修好德行(请点击 https://is.gd/LtLtAX "弟子规" ), 使善气冲天, 可以庇佑到他们的家人和身边亲人, 福泽子孙后代, 世代兴旺。 今天是農曆七月廿四日(24 Aug 2019), 爲伟大的南无龙树菩萨圣诞日, 如果您已经许愿终生吃全素, 知道吃素不造新业可以减少传播负能量, 使生活如意吉祥, 请跟我一起鼓励他人在这一天吃素食, 来缅怀这位广造经典注释, 推动大乘佛法发展的伟大论师, 及感恩菩萨在世期间为佛法作出了不可磨灭的贡献。

㊗️

When you are not sure whether you will go to Heaven or Hell after you die, you may try to purify your mind so as to open up the Heaven in your heart, to practice kindness, understanding, love, compassion, generosity, repentance, tolerance, ...contribute all to the world, turn back time to the real you and discover the true meaning of life, live your pure heart wide open with good intentions, send out positive energy to help others, make people feel warm and be able to live happily. If you already have a religious belief, please step up your preaching to others, the sentient beings can then reach out to the religious classics and generate wisdom to purify their souls, so that they can be in Heaven after death and escape from the six paths of transmigration to reach Elysium. If you don't believe in religion, you can also use your kindness, goodwill and good deeds to help others to improve their ethical behaviors (please click https://is.gd/LtLtAX "Standards for Students" ) and become good-hearted people, so that they can be blessed to their families and their lovd ones, leave good fortune to future generations, thriving for generations. Today, the twenty-fourth day of the Seventh Lunar Month(24 Aug 2019), is the birthday of great Nagarjuna Bodhisattva (Long Shu PuSa). If you have made a vow to be Lifelong vegan and know that vegetarian does not create new karmic hindrances, but will reduce the negative energy transmission and make our life wishful and rewarding, please join me to encourage others to eat vegetarian on this day, to commemorate the Bodhisattva's broad creation of classic annotations in promoting the development of Mahayana Dharma and to express our gratitude to this Bodhisattva for an indelible contribution to the Dharma during lifetime.