Green Snake's Dharma Sea and Buddha's Destiny

Looking at it, I suddenly felt that he looked really like the Great Sage of Liaozhai

It's a pity. I originally wanted to see Xiaoqing and Fahai together. I didn't expect that 🤔

The image of "Fahai" has roughly gone through four different historical stages: The first historical stage is the Tang Dynasty. There was indeed Master Fahai at this time, and the Jinshan Temple where he abboted did have a cave and a harmful python. Because Master Fahai was virtuous and ethical, the python finally retreated and left here. This is equivalent to eliminating harm for the people. At this stage, no matter how he is described, Master Fahai is a positive image and will definitely be respected. Moreover, in the context of the Tang Dynasty, he was respected, and everyone can know what Master Fahai was originally like. The second historical stage is the period when Feng Menglong wrote novels in the Ming and Qing Dynasties. The section about the White Snake he wrote is a prototype for drama and other aspects. At this time, it has changed from the character prototypes of the Tang Dynasty, and has become a story through folk speeches. But at that time, Fa Hai in Feng Menglong's novel was still a positive image. Because "A Warning to the World" is to let everyone understand not to be fooled by the beauty of the white snake - when people and snakes live together, if the yin energy is too strong, they will be injured. This is the case in many of the stories. Until modern times, many people had the impression that Master Fahai was a person who saved people. The third historical stage is from the May 4th Movement to the present day. At this time, "anti-feudalism" became a mainstream trend in society. One of the "anti-feudal" clauses extols free love, so it doesn't matter if you are a fairy or not, just have feelings. In this way, Fahai will naturally transform into a representative of feudal forces. Therefore, Fahai at this time is neither the Fahai described by Feng Menglong nor the Fahai of the Tang Dynasty. The distance is already very far, and it has become a symbol of a representative of feudal forces. Lu Xun said that Leifeng Pagoda was going to fall down because he thought it symbolized the feudal system and hindered the free love of young men and women. This was the understanding of the times at that time. The fourth historical stage is today. "Joking is rampant", whether it is for Fahai or many other people, it is based on imagination. In modern terms, it is "eye-catching" and "increasing click-through rate". This is a commercial purpose, driven by the economy, and has been driven until there is no bottom line.

According to real folklore, White Snake has a second marriage and Xiaoqing is a boy. Based on this, the TV series changed the legend, so we think Xiaoqing is a girl, but the source Xiaoqing is a boy.

Fahai is a monk after all. If various conflicts are to be designed to promote the plot, it is actually better to focus on the internal issues of Buddhism in the Tang Dynasty, just like the author said about Master Xuanzang. The Ci'en Sect or the translated classics he founded directly influenced the reshuffling of the Mahayana Buddhism sect in China. By the way, there is Fahai in history. He was a disciple of the Sixth Patriarch Huineng, and the Sixth Patriarch's Altar Sutra that we read now was compiled by him. As for the conception of magic and fantasy systems, for example, the alchemists in the Han Dynasty made alchemy and cultivated immortals in ancient times. The Indian monks who came to China in the late Eastern Han Dynasty were good at Hinayana meditation, star divination, and Taoist theory began to metaphysics. The theory of knowledge defeated all academic schools in India and returned home with great fame. The wise master Sakyamuni from the East founded the Tiantai Sect. Ji Zang Lun, one of the three great masters of the Sui Dynasty, defeated the third patriarch of Zen Buddhism. In the middle of the Tang Dynasty, Fu Kong Tantric Buddhism entered China. At the same time, Padmasambhava entered Tibet and founded the Nyingma sect... There is a lot to write about. There is no need to focus on the characters and storylines that will appear in other novels.

In short, it can be seen that the author's writing skills are good so far. As a reader, I hope that the author can persevere and write a good novel. I would also like to make some suggestions. If you want to write about Buddhism well, read the history of Buddhism written by Tang Yongtong and others, and understand the basic philosophy of Buddhism and India. The novels written in this way can surpass more than 80% of novels in terms of authenticity and readability. Don't follow the example of many mentally handicapped authors who are afraid that others will not know that they are illiterate. After all, there are now more and more people who have brains and can think, and it is no longer easy to fool and be led.

I hope that the plot will not follow the established route. If it involves Buddhism, there must be at least some interviews and stories, and preferably a profile of the rise and decline of Buddhism in the Tang Dynasty 😁

Isn't this selling dog meat on a sheep's head? The protagonist is given a background of Fa Hai, but the story is about a middle-class weakling who has never become a monk. Not cool at all

The Green Snake Tribulation

In the first ten chapters, if it weren't for the author's protection, this pig's foot would be the kind of person who wouldn't survive more than one episode.

In fact, Fahai was also wronged, just as wronged as Wu Dalang. Fahai always had a positive image from his creation until the 1960s and 1970s. However, at that time, free love was advocated under the influence of the West. Therefore, it was originally a story about a great mage subduing demons, but due to intentional promotion changes, it became a story about a great monk beating up mandarin ducks. Actually think about it, what's wrong with people being opposed to monsters falling in love with humans?

After reading more than a dozen chapters, the more I read, the more I read. The protagonist always has an inexplicable "arrogance" and seems to look down on everything. Except for the infancy and early childhood period when he can't move freely, he still wastes more than ten years in vain and accomplishes nothing even though he knows that there are monsters and there are experts around him. He also talks too much. He stands in front of him and makes sarcastic comments. Forget about the monster's intelligence, the dialogue is often interrupted during the fight, and the description of the fight is a mess. The protagonist's changing of weapons is as abrupt as pressing the switch button in a game. And the author, can you imagine that in ancient times, a 1.8 Meter strong man with a machete and a bow and arrow was thought to be a child by several women who were probably only 1.7 Meters tall?

This book has been signed, please feel free to vote and invest. The author himself does not often read book reviews, but welcomes the heated discussions and criticisms from the big guys, because that is the source of inspiration for the next book.

Personally, I think that Xiao Pei and Xiao Qing are Taoist couples on the road of spiritual practice and wealthy Dharma couples, rather than what some people call flower monks. They should be more auxiliary to the Buddhist precepts in this extraordinary world, not to mention "How can you know the hearts of all living beings if you don't have the mind? How can you understand the suffering of all living beings if you don't enter suffering? If you don't mention it, you can't let it go."

And the heroine? Is the protagonist practicing Happy Zen?

Pretending to be smart, but failing to express the protagonist's intelligence, it feels like a pretentious crime

Does this book say that Xiao Qing is tattooed on his body to become a mighty dragon?

Let me ask, is the protagonist a kind of virtuous monk, or is he a bald man like in real life?

Why do most of the books about Buddhists have to have a female protagonist? Can't they all be violent beauties like in Pili dramas?

After reading more than thirty chapters, I couldn't resist the poison and died 💀

The protagonist is really brave. An ordinary person, even Goldfinger doesn't understand, goes out to kill a tiger demon with a compound bow and kukri. This tiger demon can disguise itself as a human being and create animals. It is obviously magical.

Too fake? As an Earthling, you don't even know about Patriarch Bodhi? ! Do you still choose the body or the soul?

The ending is so sudden, I feel like there is still a lot left unwritten.

Didn't Xiaoqing also give birth to a child for Xu Xian? His name is Xu Menglong. The child born to Bai Suzhen and Xu Xian is named Xu Mengjiao.

So slutty. I can't believe there are over a thousand chapters written

By the way, Xiaoqing's sexy operation of cutting off the seven emotions and six desires this time will lead to an intensification of the emotional crisis. After all, it is easy to think that the simple seven emotions and six desires will lead to an intensification of emotions around Pei Wende. When the time comes to return to the original body, she will be blinded.

I was really confused...

Bai Suzhen, the heroine of "The Legend of the White Snake", one of the four major Chinese folk tales, is famous for her tragic love affair with Xu Xian, who was separated due to Buddhist prejudice, and finally reached a happy ending where she reunited with her husband and son. The stubborn bald donkey was stigmatized as "not understanding love" and was cast aside - however, that is not the true appearance of the legend, it is just a hypocrisy created through beautification. Although most scholars trace the origin of the mythological motif of "human-snake marriage" to the ancestors of the gods with human heads and snake bodies - "Fuxi" who founded the Bagua and "Nuwa" who melted stones to mend the sky, they also believe that the sisterly relationship between the white and green snakes comes from the snakes in Indian mythology. Gods - "Vāsuki" who helps stir up the sea and "Manasha" who symbolizes fertility, are even far-fetchedly attached to "totem worship", but the inheritance of "White Snake" has nothing to do with these. During the Han, Wei and Jin dynasties, stories about gods and monsters based on the concept of "things become enchanted over time" were popular in China. Animals and plants in nature, as well as artifacts created by humans, could all be transformed into charming spirits. Their types include but are not limited to foxes, raccoons, deers, grasshoppers, scorpions, slugs, turtles, turtles, turtles, carps, otters, trees, pigs, chickens, dogs, pillows, and clogs—the "snake" analyzed in this article is one of them. In the "Lieyizhuan" written in the Wei and Jin Dynasties, in the part describing the legends of the two alchemists "Lu Shaoqian" and "Shouguanghou", there are some of the earliest records about "Snake Charm". In the story of Lu Shaoqian, the King of Chu's daughter "Ying" contracted a disease due to the evil influence of a snake charm. Lu Shaoqian was invited by the King of Chu to eliminate the charm. The snake charm entertained Lu Shaoqian for a banquet and wanted to bribe him with money. After receiving the money, Lu Shaoqian stabbed her in the back. The snake demons and hundreds of little snakes all died; in the story of Shouguang Hou, two snake demons he tried successively, one caused women to contract diseases, and the other caused the death of creatures that passed by the big tree where they lived. In these records, although the plot of "marriage and love" has not yet occurred, there are already three very important elements. The first is that "the snake charm has human nature and can take the form of a human and communicate with humans." The second is that "the human gender targeted by the snake charm is female." The third is that "the snake charm will stay in trees." In "Yiyuan" written at a similar time to "Lieyi Zhuan" by Liu Jingshu (a hussar general in 417 AD and a minister Huang Menlang in 426 AD), in a story named "Gusu Man", the important plot of "the white snake wore white clothes when it transformed into a human form" appeared for the first time. This man from Gusu, wearing white clothes and a white crown, swaggered through the city with six or seven followers transformed into turtles and turtles, causing harm to the people and making waves. Even the army could not do anything to them. Finally, the warlock Zhao Huang took action and killed all these monsters. Similar to the fox spirit, which also becomes a charm over time, the evil spirit of the snake charm, from the initial cause of illness and death, gradually became sexual. They - "snake men" - marry human women, or lure married women to have sex. In "Records of the Continued Search for the Gods", a scholar from the Taiyuan period of the Jin Dynasty married his daughter to a nearby village. At night, the wet nurse was frightened and was similar to the fox spirit that also turned into a charm after a long time. The evil spirit of the snake charm, which initially made people sick and died, gradually took on the color of "sex". They - "snake men" - married human women, or lured married women to have sex. In "Xu Sou Shen Ji", a scholar from the Taiyuan period of the Jin Dynasty married his daughter to a nearby village. At night, the wet nurse was horrified to find that the scholar's daughter was crying silently because she was entangled by a big snake. The maids guarding the lanterns were all small snakes, and the lanterns were the eyes of the snakes. Eyes; in "Xiaoxiang Records" and "Netherworld Records", Huayin County magistrate Wang Zhen and Kuaiji County official Xue Zhong were both cuckolded by a snake man. The former broke up the adulterer's adulterous affair, and as a result, his wife and the snake man turned into snakes and escaped into the mountains. The latter heard the man snoring when he returned home. The sound, the search was fruitless, and only a snake with a strong smell of alcohol was found. After killing it, it suddenly died suddenly a few days later. I met the underworld official house who manages ghosts - "Fu Jun". Fu Jun found out the truth. It turned out that Xue Zhong was sued by Shelang for murder, causing him to be seduced by the underworld. So Snake Lang was arrested and convicted, and Xue Zhong was resurrected. A story recorded in "Sanwu Ji" was slightly modified from the "Gusu man" in the "Lieyizhuan" mentioned above, with the addition of a description of "traveling through other people's houses and committing adultery with women." In the Tang Dynasty, the "She Lang Story" was adapted from the following elements: "Snake charms will stay in trees", "White snakes wear white clothes when they transform into human forms", and "Snake Lang seduces human women". Xue Yongruo (who served as the governor of Guangzhou from 821 to 824 AD, and since 828 AD when Cao Lang went to Yiyang to guard Yiyang) was included in "Ji Yi Ji". The characters who eliminated snake charms were not strangers like Lu Shaoqian, Shouguang Hou, and Zhao Huang who mastered the magic, but ordinary people like Xue Zhong, a ranger named Zhu Jin. When he was traveling in Runan, he stayed at the home of Deng Quanbin, whose daughter was bewitched by the snake man. One night, after drinking with his friends, he returned to Deng's house and rested in the court. He found a young man in white being raped. Deng Quanbin's daughter came into the room and had a pleasant conversation. Zhu Jin took a pair of bows and arrows and lay in wait. When the rooster crowed, the boy in white came out and shot two arrows at him, but lost his trace. Zhu Jin called Deng Quanbin and followed the blood trail to a big dead tree five miles away. He cut down the tree and found the body of the white snake in it. Deng's daughter returned to normal and was married to Zhu Jin. In "Bo Yi Zhi", which was roughly the same period as "Ji Yi Ji" and was written after 842 AD, two "Snake Girl Stories" were adapted and expanded based on the text of the story of Snake Lang in the former. Modern scholars regard it as the prototype of "The Legend of White Snake". The protagonists of the two stories are named Li Huang and Li Ting respectively. They were both seduced into bed by white snakes that turned into beautiful women and wore white clothes. As a result, one body turned into water, leaving only his head, and the other died with a split head. In the courtyard where these two white snakes were entrenched, a tree was found as their shelter. In addition, the White Snake who killed Li Huang pretended to be a widow, and was accompanied by an old girl in blue clothes. These two plots were inherited by the later "Legend of the White Snake". The old girl in Tsing Yi was probably in the same period as "Ji Yi Ji" and was written after 842 AD. In "Bo Yi Zhi", two first "Snake Girl Stories" adapted and expanded based on the text of the Snake Lang story in the former were recorded, which are regarded by modern scholars as the prototype of "The Legend of White Snake". The protagonists of the two stories are named Li Huang and Li Ting respectively. They were both seduced into bed by white snakes that turned into beautiful women and wore white clothes. As a result, one body turned into water, leaving only his head, and the other died with a split head. In the courtyard where these two white snakes were entrenched, a tree was found as their shelter. In addition, the White Snake who killed Li Huang pretended to be a widow, and was accompanied by an old girl in blue clothes. These two plots were inherited by the later "Legend of White Snake". The old girl in green clothes was probably the prototype of "Green Snake". Compared with "Ji Yi Ji" and all other versions in the past, only the genders of humans and snakes have been reversed. The ending of "men die and women live" has not been changed, and the snake charms that harm humans have not been punished in any way. Since the beginning of "Bo Yi Zhi", the evil snake charms are no longer limited to male snake men, and snake women who use their beauty to seduce people have also become popular. In "Yi Jian Zhi" compiled by Hong Mai (1123-1202 AD), there are fifteen stories about snake spirits, eight of which are about snake men, seven about snake women, and four of the latter are "snake wife stories" in which snake women do not harm anyone intentionally and marry men normally. In "History of Love" compiled by Feng Menglong (AD 1574-1646), there are one story about the snake wife, two stories about the snake girl, and two stories about the snake man. Not only the snake girl evolved into the image of a kind-hearted "snake wife", but the snake man also had a similar development. It merged with the variant stories of the "swan virgin" motif all over the world, giving birth to the story of the snake man who was cursed and turned into the shape of a snake. He married a kind-hearted heroine and was able to shed his snake skin. During the Song Dynasty, the story of the snake girl in "Bo Yi Zhi" was adapted into the story novel "The Story of the Three Pagodas of West Lake", which symbolized that the "Legend of the White Snake" began to mature. It is written in the novel that the protagonist's name is "Xi Xuanzan". Because he rescued a girl named "Mao Nu" while visiting the West Lake during the Qingming Festival, he married her mother twice, a beautiful woman in white. Worried about her life, she was fortunately rescued by the Mao slaves; the beautiful woman in white would marry the young man who joined the family for a period of time. When the new man came, he would kill her husband, drink his heart and soul, and then marry a new man. She praised and praised twice He was almost killed when he asked to go home; in the end, Xi Xuanzan's uncle, Xi Zhenren, who studied Taoism in Longhu Mountain, took action and arrested Mao Nu, the beautiful woman in white and the mother-in-law in soap clothes who served the woman. It turned out that they were The black chicken, white snake, and otter became the spirits, so they were sealed in iron cans and used the funds obtained from alms to build three stone towers in the West Lake to suppress the three monsters. Xi Xuanzan became a secular monk with his mother and died for a hundred years. In the Ming Dynasty, "The Three Pagodas of the West Lake" was compiled into the "Qingping Shantang Huaben" by Hong Zhen (his grandfather Hong Zhong was a Jinshi in the middle of 1475 AD, and his father Hong Cheng was a Jinshi in the middle of 1510 AD). The era was later than his. After decades of Feng Menglong, in the Ming Dynasty, "The Three Pagodas of the West Lake" was compiled into the "Qingping Shantang Huaben" by Hong Zhen (his grandfather Hong Zhong was a Jinshi in 1475 AD, and his father Hong Cheng was a Jinshi in 1510 AD). Feng Menglong, who was decades younger than him, further processed the popular White Snake drama based on "The Story of the Three Pagodas of West Lake" but was different from the folk into a parody novel, named "The White Snake Forever Towns the Leifeng Pagoda", which was included in his "Warning Words" compiled in 1624 AD - the "Legend of the White Snake" as we are now familiar, its framework has been roughly finalized, and only the concept and part of the plot will change later. The protagonist of the story is named "Xu Xuan" - it is not called "Xu Xian" at this time - "Xu" and "Xi" have similar sounds, "Xuan" inherits the original, and "Zan" is dropped; Xu Xuan works as a supervisor in her cousin's herbal medicine shop. During the Qingming Festival, she went to the Baoshu Pagoda to burn incense for her ancestors. When she came back, she met the "White Snake" who was dressed in white and claimed to be a widow on the boat. After Xu Xuan was assigned by the government for the first time, he married a maid named "Qing Qing" in Tsing Yi. After Xu Xuan was assigned by the government for the first time, a Taoist priest from Nanshan came to him and was defeated by the White Snake. The two renewed their relationship, and Li Keyong, the drugstore owner who wanted to occupy White Snake, was frightened by her appearance; Xu Xuan opened a drug store by himself, and was told the truth by Zen Master Fahai. He wanted White Snake to let him go, but he threatened to drown the whole city. This was the prototype of the White Snake story in later generations. Mr. Dai, who was good at catching snakes, brought realgar wine to Xu Xuan's brother-in-law. Li Jishi was invited to catch the snake, but was almost eaten. In the end, Fahai lent the alms bowl to Xu Xuan, who used it to cover the White Snake. Later, Qingqing was also captured by Fahai, and the two showed their prototypes, namely the white snake and the herring. Fahai locked them in the alms bowl, sealed them with a robe, and built a tower in front of Leifeng Temple to suppress the two demons. Xu Xuan became a monk and relied on alms to build the seven-story tower. The reason why the character who suppressed the White Snake was changed from a Taoist priest to an eminent monk is unknown. Some people think that it may have been influenced by the struggle between Buddhism and Taoism at that time, or because the Buddhist theory of "color is emptiness" is more consistent with the story of "lewd snakes harm people". (However, the color of color is emptiness cannot be simply understood. The source of color is emptiness. The main theme of the Heart Sutra is the inner vision of the indifference of mortals and saints.) In the novel collection "West Lake Tales" written in 1673 AD, there is a short story called "The Strange Miracle of Leifeng Pagoda". There is also the article "Building a Seven-Story Pagoda to Suppress Demons" included in "West Lake Supplements", which is almost identical to "Leifeng Weiji", with only slight differences at the beginning and end of the volume. Its author Chen Shuji wrote a preface to this book in 1791 AD. According to the "Wanli Qiantang County Chronicle" compiled by Yu Chunxi (1553-1621 AD) in 1609 AD, there is a legend in West Lake that the White Snake Herring was suppressed under the Leifeng Pagoda. It can be seen that Feng Menglong did not directly draw the material from "The Three Pagodas of West Lake", but had other sources - because Not only were the authors of the two books "Wanli Qiantang County Chronicles" and "Warning Words" written in the same era, but the former was created more than ten years earlier than the latter. How could Feng Menglong make his work widely circulated more than ten years before it was completed, and even affect the ideas of local people? According to the records of "West Lake Tour Records" written by Tian Rucheng (1503-1557 AD), the blind people here in Hangzhou follow the customs of Bianjing and sing with the accompaniment of pipa and the content of novels and Pinghua. This is called "Tao". They used "real" dramas as a means of livelihood. Among the scripts they used were based on local anecdotes, there was one called "Leifeng Pagoda", which was probably circulated among the people. It was a transitional version of "The Story of the Three Pagodas of the West Lake" and later "The White Snake Forever Towns the Leifeng Pagoda". Half a century after Feng Menglong's death, Qing Dynasty playwright Huang Tujue (born in 1699 AD and died after 1752 AD) was born. In 1738 AD, Huang Tujue adapted the Kunqu opera "Kanshange Yuefu Leifeng Pagoda" (hereinafter referred to as Huang Ben's "Leifeng Pagoda") based on the short story "The White Snake Yongzhen Leifeng Pagoda" (hereinafter referred to as "Leifeng Pagoda" by Feng Ben). "Leifeng Pagoda"), in addition to adding, deleting and modifying some less important plots (for example, in the end, it was not Xu Xuan who took the alms bowl to accept his wife, but Fa Hai calling the God to reveal the truth) to make the structure more complete and reasonable. This "Leifeng Pagoda" has made too many changes, just laying it out in the form of a script. However, Huang Tujue is the first author to introduce the concept of "predestined fate" - the predestined fate in the previous life - in the story of the White Snake. The White Snake and the Herring Devour Xu Xuan was originally a bowl-bearing waiter under the Tathagata, but he was reborn because of an unresolved destiny. The Tathagata also ordered the sea of ​​dharma to descend to the earth to subdue demons and transform Xu Xuan (3). In the play, in order to retaliate against the fishermen who caught the aquarium, White Snake uses magic to turn them into caught fish and shrimps (4), which shows that it has a strong demonic nature. The story of the White Snake was not only performed in Kunqu Opera, but also in the Ming Dynasty. There was also Nanci. The "Tao Zhen" mentioned above was one of the aliases of Nanci. It was also the predecessor of "Tanci" which was popular in the Jiangnan provinces. The oldest extant Southern version of the White Snake Opera is the Ming Dynasty Zhejiang Tanci "Leifeng Pagoda" which was included in the "White Snake Biography" by Fu Xihua (1907-1970 AD). The basic plot of "Leifeng Pagoda" is the same as that of Feng Ben's "Leifeng Pagoda", so it can be considered that they have the same source. In the Qing Dynasty, "Leifeng Pagoda", a Southern poem published in Qing Dynasty that was later than Huangben's "Leifeng Pagoda", inherited the elements of Fengben's "Leifeng Pagoda", and added plots such as scaring Xu Xuan to death on the Dragon Boat Festival, stealing fairy grass, fighting, and giving birth to a child in the long-term oral singing. The theme has begun to tilt towards a love story. In order to explain his extraordinaryness to Xu Xuan, White Snake repeatedly claimed to be a "disciple of Lishan Old Mother" who learned immortal magic.

Will the author choose to be a Saint or Ultraman?

After reading the first volume, let me summarize it It's too convoluted, why does it seem convoluted? It is good for a work to have suspense, but the suspense part should be proportioned in different themes, just like the seasonings of a dish should have priorities The suspense part is too excessive for a small copy event in a ghost story