Comprehensive Martial Arts and Sword Three: Shaolin Wuhua

"Let me live up to the Tathagata and live up to you" Qing Dynasty Cangyang Gyatso Beauty is not born from a mother's womb, but should be grown from a peach tree. I hate that peach blossoms fall easily, but the falling flowers are more sentimental than yours. Practice stillness and contemplation in quiet time, and experience the lover hanging in front of you. If we use this mind to learn the Tao, what difficulty will it be to become a Buddha? We are united in our hearts and bound together, even though this life is short and lingering, On the day when I meet you again, I am a young man standing in the wind under the jade tree. Not observing birth and death and impermanence, but going through reincarnation toward death, Extremely smart and thoughtful, I lament that he is always confused here. The wild horse on the mountain is difficult to tame, and even if it is trapped by an opportunity, it cannot be controlled. I lament that my magical powers are empty and full, but I cannot tame the person beside my pillow. I want to lean against the green window and accompany you, but I regret my misguided behavior in this life. I have the intention to go to the forest with my alms bowl, but I have no love for the beautiful woman. Sit quietly and practice contemplation to open your eyes, and pray to the Three Jewels to descend on the spiritual platform. Have you ever seen all the saints in the contemplation? Don't invite your lover but come by yourself. He went to the mountain to pay homage to a Taoist monk, and asked the master to explain the cause. There is no arrest in the fight for lovesickness, and the desire to be with you is so great. I once worried that being passionate would harm my holy life, and when I entered the mountains, I was afraid that I would not be in a beautiful city. In this world, there is peace and harmony, and I will live up to the Tathagata and live up to you. (Note: The original text is in Tibetan, and this poem was translated into Chinese by Mr. Zeng Mian) Most of the poems circulated on the Internet originated from the sixth Tsangyang Gyatso: "I was worried that being passionate would harm the holy life, and I was afraid that I would fall in love when I entered the mountain. (It is also said that I was afraid that being passionate would harm the holy life, and I was afraid that I would fall in love by mistake when I entered the mountain.) In this world, I have two things to live up to, and I will live up to the Tathagata and live up to you." Meaning: If you are emotional, you have failed the Tathagata (Buddhism); if you are not emotional, you have failed "her" (love does not refer to the first love Ren Zeng Wangmu, but Yu Qiongzhuoga). Tsangyang Gyatso was a born living Buddha and a famous poet in Tibet, but he was also a lover. He was brought to the Potala Palace from the private sector when he was fifteen years old. Before that, he had been receiving customary education on how to get married. His status as a living Buddha prevents him from being with his lover, and his passion cannot be tolerated by secular etiquette. Author introduction Tsangyang Gyatso (1683.03.01-1706.11.15), The sixth generation of the Monba tribe, whose Buddhist name is Lobsang Rinchen Tsangyang Gyatso, is a famous poet and political figure in Tibetan history. In the 22nd year of Kangxi (1683), Tsangyang Gyatso was born into a serf family in Wujianlin Village, Yusong District, at the foot of Menyu Nala Mountain in southern Tibet. His father, Tashi Tenzin, and his mother, Ciwang Lhamo. The family has believed in Nyingma Buddhism for generations. In the thirty-sixth year of Kangxi's reign (1697), he was recognized as the fifth reincarnated soul boy by the then Tibetan regent Diba Sangye Gyatso. In the same year, an enthronement ceremony was held in the Potala Palace under the auspices of Sangye Gyatso. He was deposed in the forty-fourth year of Kangxi (1705) and passed away while being escorted in the forty-fifth year of Kangxi (1706). Tsangyang Gyatso is the most representative folk poet in Tibet. He wrote many delicate and sincere poems, the most classic of which is the Lhasa Tibetan woodcut version of "The Love Song of Tsangyang Gyatso". Biographies early years In the 22nd year of Kangxi's reign (1683), Tsangyang Gyatso was born into a family that believed in the Red Sect of the Nyingma sect of Tibetan Buddhism in the Yusong area at the foot of the Dawang Nala Mountain in the southern gate of Tibet. His father Tashi Tenzin and his mother Ciwang Lhamo. Tsangyang Gyatso's native place is the Monba ethnic group. Tsangyang Gyatso is the only person who is not of Tibetan or Mongolian origin. Tsangyang Gyatso's original name was Jimei Duoji Xiejiagonqin, and he worked with his mother since he was a child. But as early as February 25, the 21st year of Kangxi (1682), in the newly rebuilt Potala Palace, the fifth generation Lobsang Gyatso passed away. His close disciple Sangye Gyatso, in order to continue to use the fifth generation, lost his life. The authority of □ was in charge of the affairs of the Gelug Sect (Yellow Sect) of Tibetan Buddhism. He did not announce his funeral secretly, but announced to the outside world that □ had "entered concentration" and practiced indefinitely. He lived quietly in a high cabinet and saw no one coming. All affairs were handled by "Diba". In Tibetan, Diba means the highest official appointed by the government to manage the administrative affairs of Uizang, commonly known as the "King of Tibet". The Diba at that time was Sangye Gyatso. While Sangye Gyatso deceived the monks, the people and Emperor Kangxi, he quickly sent people to the people to find the reincarnated soul boy. In this way, once the truth was revealed in the future, he could immediately welcome the sixth generation into the palace. The location to search for the reincarnated soul boy was chosen at the foot of Nala Mountain in Menyu, southern Tibet. It is remote, stable and easy to keep secrets, and most of the people there believe in the Red Sect, the Nyingma sect of Tibetan Buddhism. The birth of a Yellow Sect leader will be conducive to the expansion of the Yellow Sect's power. According to the rules of the Yellow Sect at that time, whichever baby grabbed the relics of the previous life was proved to be the reincarnation of the baby. A serf's son named Cangyang Gyatso was selected in this way, but Sangye Gyatso's envoy did not tell the child's parents about their intentions. In the twenty-fourth year of Kangxi's reign (1685), Sangye Gyatso found Cangyang Gyatso. In the thirty-fifth year of Kangxi's reign (1696), while suppressing the rebellion in Junggar, Emperor Kangxi accidentally learned from the captives that the fifth emperor of Tibet had passed away for many years. The leader of the Junggar tribe in Mongolia is Galdan. In his early years, he went to Tibet to "seek refuge and learn the Samana Dharma." He had a close relationship with Sangye Gyatso, who was studying at the time. After the two took charge of Mongolia and Tibet respectively, Sangye Gyatso had always hoped to unite Galdan's troops to enhance the strength of the Yellow Sect. Therefore, the captives of the Junggar tribe knew the inside story of Lhasa. Kangxi was very angry and wrote a letter to severely accuse Sangye Gyatso. While Sangye Gyatso admitted his mistake to Kangxi, he sent people to Menba to welcome the reincarnated soul boy. In the thirty-sixth year of Kangxi's reign (1697), Cangyang Gyatso was selected as the "reincarnated soul boy" of the fifth generation. At this time, Cangyang Gyatso was 14 years old. In September of that year, he arrived in Lhasa from southern Tibet. When passing through Langkazi County, he took the fifth generation Lobsang Yeshi (1663-1737) as his teacher. He shaved his hair and received the novice ordination, and took the Buddhist name Lobsang Rinchen Tsangyang Gyatso. On October 25 of the same year, an enthronement ceremony was held at the Potala Palace in Lhasa, and he became the sixth generation. Lama period In the Potala Palace, Tsangyang Gyatso was strictly supervised in studying scriptures and cultivating Taoism. He often went out of the courtyard to relax, and the old scripture masters followed him step by step, begging him to continue studying scriptures for fear of being scolded by Diba. Cangyang Gyatso was born in a Red Sect family. Red Sect rules do not prohibit monks from marrying and having children, while Yellow Sect strictly prohibits monks from approaching women, let alone getting married and starting a family. It was difficult for Tsangyang Gyatso to adapt to all the red tapes of the rules and regulations. Although Tsangyang Gyatso has the reputation of being a leader, he has no real power. Diba has been in power for a long time, and he can only exist as a puppet. Being imprisoned in life and being manipulated politically, Tsangyang Gyatso was depressed and simply indulged in sensuality. This was not only due to his yearning for freedom and love, but also his deliberate rebellion against imposed disciplines and tactics. Just like what he wrote in his famous poem: "Living in the Potala Palace, I am the biggest king in the snowy land. Wandering on the streets of Lhasa, I am the most beautiful lover in the world." According to legend, at night, he changed his name to Dasang Wangbo, and as a noble son, wandered in restaurants and houses on the streets of Lhasa. Later, he "dressed in casual silk and satin clothes, wore rings on his hands, and had long hair. He was obsessed with singing and dancing, and stayed in a women's home outside the palace at night." Political conflict At this time, Tibet was experiencing political turmoil and political conflicts had reached an extremely acute period. As early as the late Ming Dynasty and early Qing Dynasty, in order to gain the right to rule Tibet, the Yellow Sect united with the Heshuote tribe, one of the four Mongolian tribes, and used force to defeat Zangba Khan and the Karma Kagyu sect that were in power in Tibet at that time. However, after the Heshuote troops won victory in Tibet, they remained stationed there for a long time and refused to retreat. There was a huge disparity in strength between the Yellow Sect and the Heshuote tribe, and they were never able to regain power. After the death of the fifth generation, Sangjie Gyatso began his struggle with King Heshuote Khan. Some current Tibetan history researchers believe that the actions of Sanggye Gyatso that have been criticized by the past generations were all to defeat the Heshuote tribe to obtain national autonomy, such as not announcing funerals secretly, asking the Qing government to be crowned king in the name of the fifth generation, using the military power of Junggar, etc. They cannot simply be regarded as a personal conspiracy to usurp power. In the 40th year of Kangxi's reign (1701), Gushi Khan's great-grandson Lhasang Khan succeeded to the throne, and the conflict with Diba (King of Tibet) Sangjie Gyatso became increasingly acute. In the forty-fourth year of Kangxi's reign (1705), Sangjie Gyatso finally decided to strike first. He secretly sent people to poison the food of Heshuote leader Lazang Khan, but was discovered. Lazang Khan was furious and immediately mobilized an army to defeat him. The Tibetan army killed Sanggye Gyatso and sent a letter to the Qing government reporting that Sanggye Gyatso had rebelled. They also reported that Tsangyang Gyatso, the sixth leader established by Sanggye Gyatso, indulged in drinking and sex and ignored religious affairs. He was not a real leader and should be demoted. Emperor Kangxi then issued an edict: "Lazang Khan has sent an imperial edict to the capital because he has deposed Sangjie and established the sixth generation." Passed away in old age In the forty-fifth year of Kangxi (1706), Cangyang Gyatso sat down to meditate when he was escorted to the shore of Qinghai Lake and passed away.

Hey, I worked hard for a long review.

"Businessman·I live at the head of the Yangtze River" Northern Song Dynasty Li Zhiyi I live at the head of the Yangtze River, and you live at the end of the Yangtze River. I miss you every day without seeing you, and drink water from the Yangtze River together. When will this water stop, and when will this hatred end? I only hope that your heart will be like mine, and I will live up to my love. Comment 1 Selected from "Guxi Ci", author Li Zhiyi. 2: Finished, stopped 3 rest: stop 4 Ding: This is the lining word. 5 Si: miss, yearn for Translation 1 I live in the upper reaches of the Yangtze River, and you live at the bottom of the Yangtze River. I miss you day and night, but I can't see you. You and I... Drink the same green water from the same river, and we love each other and know each other. When will the endless river dry up, and when will the bitter hatred of separation cease. I only hope that your heart will stay as strong as mine, and you will not let down my infatuated love. Translation 2 I live in the upper reaches of the Yangtze River, and you live in the lower reaches of the Yangtze River. I miss you every day but can't see you. We drink water from the Yangtze River together. The water of the Yangtze River flows eastward for a long time. I don't know when it will stop. I don't know when my lovesickness and hatred of separation will stop. I just hope that your thoughts are like mine, and you will definitely live up to our longing for each other. English I live by the Yangzi River near its source. While you reside farthest down its course. You and I drink water out of the same stream. I haven't seen you, though daily of you I dream. When will this river water cease to run? When shall I not love you, the way I do? I only wish our two hearts would beat as one; You wouldn't disappoint me in my love for you. Appreciation Li Zhiyi's "Bu Suanzi" has the expressive flavor of folk songs. It is as clear as words and has repeated loops. At the same time, it has the characteristics of novel, sophisticated and implicit literati lyrics. It can be said to be an improved and purified popular poetry. This word originated from the Yangtze River. In the first two sentences, "I" and "Jun" are opposite each other, and one lives at the head of the river and the other lives at the end of the river. Seeing the huge distance between the two sides, it also implies the long feeling of lovesickness. The overlapping sentence patterns enhance the sentiment of the chant, as if you can feel the protagonist's affectionate thoughts and sighs. The image of the longing woman in the pavilion stands out against the vast background of thousands of miles of mountains and rivers. The third and fourth sentences are directly derived from the first two sentences. The thousands of miles apart at the head of the river and the end of the river leads to the backbone of the whole poem "missing you every day but not seeing you"; and living together on the bank of the Yangtze River leads to "drinking the water of the Yangtze River together". If you read each sentence in isolation, each sentence will not be outstanding, but when you combine it with each other, you will feel that there is a profound and profound meaning beyond the words and ink. This is the unspoken and unspoken transition between the two sentences. The literal meaning is simple and straightforward: I miss you every day but cannot see you, but we drink water from the same river together. After a deep taste, it seems that even if you think about it but don't see it, you can still drink the water of the Yangtze River together. This "drinking together" seems to be able to somewhat soothe the hatred of lovesickness and separation. The poet only lightly stated the facts of "missing" and "drinking together", concealing the connotation of the turning relationship between them, allowing people to guess the taste of the poem, which made the emotion of the poem extraordinarily deep and subtle. "When will this water stop, and when will this hatred end?" The head change is still closely linked to the water of the Yangtze River, and the previous "Missing You Missing" further expresses the farewell hatred. The water of the Yangtze River flows eastward for a long time. I don't know when it will stop. I don't know when my lovesickness and hatred of separation will stop. Using words such as "when will it be over" and "when will it be over", on the one hand, it shows that you can't stop hating subjectively, but on the other hand, it also reveals that you can't stop hating objectively. The river will never stop flowing, and my love and hatred of isolation will never stop. This poem is based on the hope that the hatred can be reversed and the hatred can't be overcome, changing the straightforward and passionate folk songs and folk lyrics into deep and sincere melodies, and changing the tautology and wrong words into simplicity and implication. At this point, the poet revealed a new meaning: "I only hope that your heart will be like mine, and you will live up to your love." Hate is boundless, but love is deep and sincere. Since "my heart" is like an endless river, and my lovesickness is endless, I naturally hope that "your heart is like my heart", and I will definitely live up to the meaning of my lovesickness. Even though the barriers between the head of the river and the tail of the river cannot be crossed, the hearts of the two lovers are connected. In this way, the one-sided lovesickness turns into the expectations of both parties, and the endless hatred turns into eternal love and expectation. In this way, the two separated parties will receive permanent spiritual nourishment and comfort. From "When will I regret this" to "I will live up to my love", the distance between the head of the river and the end of the river has become a condition for the sublimation of feelings. The ending of this poem describes the eternal love in isolation, giving people the feeling of everlasting love in a river. The whole poem uses the water of the Yangtze River as the lyrical clue throughout, with "I miss you every day but don't see you" as the backbone. Living separately at the head of the river and the end of the river is the reason for "not seeing you"; "When will this hatred end" is the result of "not seeing you"; "your heart is like my heart" and "live up to my love" are the intertwining of hatred but no hatred. The reason for having hatred is "not seeing you", and the reason for having no hatred is "not being in conflict with each other". The long water of the Yangtze River is not only a natural barrier between the two parties thousands of miles apart, but also a natural carrier of the same connection and distant feelings; it is not only a trigger and symbol of long lovesickness and endless hatred, but also a witness of the eternal love and expectation of both parties. With the development of Ciqing, its functions are constantly changing, and it can be said that its uses are endless. The combination of such ingenious ideas, profound emotions, clear language, and complex syntax constitutes the unique elegance, timelessness, exquisiteness and crystal-clear spirit of this poem. Creative background In the second year of Chongning in the Northern Song Dynasty (1103), Li Zhiyi, who had failed in his official career, was demoted to Taiping Prefecture. Misfortunes never come singly. First, his daughter and son died one after another. Then, his wife Hu Shuxiu, who had been with him for forty years, also passed away. In the autumn of this year, Li Zhiyi took his concubine Yang Shu to the Yangtze River. Facing his confidante who knew both cold and hot, and the river rolling eastward, he wrote this love poem that has been passed down through the ages. Brief analysis Li Zhiyi's "Businessman" has the expressive flavor of folk songs. It is as clear as words, with repeated loops, and at the same time it has the novelty of literati lyrics. We live together by the Yangtze River, drink the water of the Yangtze River together, but cannot see each other because of the two places apart. This love is like water flowing forever, and this hatred will last forever. I can only wish you in the air that your heart will always be like mine, and we will live up to our love for each other. His words are very ordinary, but his feelings are deep and sincere. The design is very unique, deeply inspired by folk songs, and famous for its love language. The end of this poem describes the eternal love in isolation, giving people the feeling of everlasting love. The whole poem uses the water of the Yangtze River as a lyrical clue. The long water of the Yangtze River is not only a natural obstacle that separates the two sides thousands of miles away, but also a natural carrier of the same connection and distant feelings; it is not only a trigger and symbol of long lovesickness and endless hatred, but also a witness of the eternal friendship and expectations of both sides. With the development of Ciqing, its functions are constantly changing, and it can be said that its uses are endless. Author introduction Li Zhiyi (1038~1117) was a poet in the Northern Song Dynasty. His courtesy name is Uncle Duan, and his nickname is Guxi layman and Guxi old farmer. Han nationality, from Wudi (Qingyun County), Cangzhou. Zhezong Yuanyou was the editor of the Privy Council at the beginning, and he was responsible for judging Yuanzhou. At the end of Yuanyou's reign, he followed Su Shi in the Dingzhou shogunate and advocated rewards day and night. In the incense and medicine storehouse of Yuanfu Zhongjian, Shi Yu, the imperial censor, accused him of being a staff member of Su Shi and was not allowed to serve as a Beijing official, so he was suspended. Huizong Chongning first promoted Changping, Hedong. Later, because he offended the powerful Cai Jing, he was removed from the administration of Taiping Prefecture (today's Dangtu, Anhui). Later, he was pardoned and reinstated, and he lived in Dangtu in his later years. He is the author of one volume of "Guxi Ci", 50 volumes of "Guxi layman's first collection" and two volumes of "Guxi inscriptions and postscripts".

Mmp's unexpected ending

Um, do you focus on novels, little Luoluo?

Ahhhhhh! I don't care! I ate Lusi candy! ! ! The little chicken, monkey spirit and so on are so cute!

Is sacrificing one's life really a magical skill to seduce girls and men? …

Why does the protagonist like Dongxie so much? Is it love for idols?

Finally, I saw another article by Huang Yaoshi Wuhua... Click to comment? (▼▼Shocked. It was a year ago... When will it be updated?

For those of you who dig holes but don't fill them, a ghostly little angel will come to you at night!