Twenty years of bitterness, struggle, and struggle. Who would have thought that after ten years of being betrayed and poisoned by his cousin, he would finally be able to see their true appearances! He swore to make all those who harmed him in his previous life die without a burial ground! In this lifetime, no one could even dream of competing against him! He had originally thought that it would be difficult for him to accompany others in his life with such viciousness and viciousness. However, why would this heart that was already frozen still be moved by someone else ...
I actually transmigrated to the Wasteland and became the Celestial Emperor? Hehe, Nuwa, Loess, Yaochi, Changxi, Western Queen Mother, Sanxiao ... Aren't countless fairies all mine? I am Haotian? Haotian, who had been bullied by a saint and kicked under the table by a monkey? No, as the Celestial Emperor, I shall rule the world! Could it be that this world was ruled by a king? Could it be that this man was a king's subordinate?
Dong! A rock fell from the sky and Xuan was smashed back to his third year in 2002. His past life had been ruined, and he had been humiliated for the rest of his life. In this life, he was a business genius, the king of entertainment, and a specialist in food manufacturing ... Originally, he only wanted to change his fate, but he didn't expect ...
Oneness — not of a numerical content, but of a homogenous, all-pervasive nature — is the theme of this journal’s present issue. And whether that Oneness be encountered individually by putting forth intense inner effort while sitting in quiet retreat, or approached from the standpoint of encouraging entire cultures to realize their deeper nature, or revealed by openly marking the distinctions between the diverse worlds of manifestation and That which is beyond all expression, the result is the same. Encouragement, inspiration, positivity — these things are rare today, what to speak of the Goal which they infer. And, though Oneness may be less of a goal and more of a natural abiding condition, it is still the subtlest of all eternal principles, the teachings of which represent the most enigmatic pieces of information one can ever hope to ponder. Therefore, the more that teachings on nonduality can be proliferated, the more chance do struggling beings have of coming in contact with it, purifying their intelligence, and gaining freedom. As the great Advaitan, Ashtavakra, states, “A man of pure intellect realizes the Self swiftly even by instruction casually imparted. A man of impure intellect gets bewildered trying to realize the Self even after inquiring over a lifetime.”
When Buddhism was introduced into China at about the beginning of the Christian era, the Chinese were captivated at first by its overpowering world view. Consequently, Buddhism in China has usually been discussed in terms of the Indianization of Chinese life and thought, but Kenneth Ch'en shows that as Indian ideas were gaining ground the Chinese were choosing among them and modifying them to fit their situation. To demonstrate how the Chinese transformed Buddhism the author investigates its role in the ethical, political, literary, educational, and social life of the Chinese. Buddhism was able to gain a wide following by accommodating itself to Chinese ethical practices. The Buddhist monastic community submitted to the jurisdiction of the state and the monasteries also became integrated into the economic life of the empire through their ownership of land and their operation of industrial and commercial enterprises. Through an analysis of the work of a representative Chinese poet the author reveals the ways in which Buddhism came to be reflected in the literary life of China. Finally, he explores the methods used by the Buddhists to popularize their religion. Originally published in 1973. The Princeton Legacy Library uses the latest print-on-demand technology to again make available previously out-of-print books from the distinguished backlist of Princeton University Press. These editions preserve the original texts of these important books while presenting them in durable paperback and hardcover editions. The goal of the Princeton Legacy Library is to vastly increase access to the rich scholarly heritage found in the thousands of books published by Princeton University Press since its founding in 1905.
Ji Wufeng was still a senior high school student who was only 18 years old. He was born in a super rich family and he was the only heir. His most reliable person was his cousin. However, his cousin was so malignantly ambitious that he wanted to get all Ji Wufeng's property. He hooked up with Ji's girlfriend and persuaded her to kill Ji Wufeng. At the moment he was dying, a soul was reborn in his body. It was the King of the Gods, who could control the world. "This time, it's my turn to make you guys suffer!"
The fourth book of the Aṅguttara Nikāya, the Collection of the Numbered Discourses of the Buddha, collects 783 suttas or discourses whose subject matter is centered on groups of four topics. For example, suttas are collected that speak of the four elements. The groups of four give rise to repetitions of the type A, B, A and B and not A and not B, or even, A, not A, A and not A and not A and not A and not A and not A. They are also employed using four of the five precepts, or groups of three to which a third component is added, such as belief, for example. Although this is a book made to be read, it is of little or no interest. Only some sutta may be interesting, although there are none that have a theme that is not intensely explained in the Saṃyutta Nikaya. Anecdotally, it is worth mentioning the suttas AN 4.61 where he says that "with his legitimate wealth he defends himself from the threats of such things as fire, floods, rulers, bandits or hateful heirs" and AN 4.120, which tells us that the four dangers are "fire, floods, rulers and bandits". It is not the only time that the Buddha puts the critical focus on the figure of the rulers whose functions are against all ethics, since their job is precisely to steal, kill and lie. On the opposite side and marked with a double asterisk (**), we find this time up to six false suttas. AN 4.76: In Kusinārā, the Buddha says he is sure that in his Saṅgha at least everyone has entered the stream...Ānanda himself being there. This is another sutta with a clear interpolation in defense of the attendant. AN 4.118: Inspirational, which is the precursor to a travel brochure in which the Buddha supposedly invites devotees to go on pilgrimage to the four most iconic sites...including where he would die. AN 4.127: Incredible things about the Tataghata, some of which are incredible, such as the galactic lights. AN 4.129: Unbelievable things about Ānanda. Yet another propaganda interpolation in favor of the wizard. AN 4.130: Four incredible and amazing things about a wheel-spinning monarch, in which we again interpolate propaganda in favor of the wizard, equating him to a universal monarch. AN 4.187: With Vassakāra, the gossiper. A strange sutta in which a brahmin tells a gossip to the Buddha, which had a bearing on the plot of the text. In short, an arduous and exhaustive work of research and reconstruction to make known some texts that really do not contain anything of real interest.
