Why were the immortals described in the Investiture of the Gods all Taoist priests, but later in the novel, they became monks or Buddhas?
"The Immortal Buddha" is a fantasy romance novel written by the author, Gentleman Wu Benjun. The general plot of this novel is as follows: One was an immortal who pursued Buddhism wholeheartedly, and the other was a half-baked vixen who cultivated immortality. When they met in the mortal world, they leveled up and fought monsters along the way. Painted ghosts, hungry ghosts, hanging ghosts, rat spirits, python spirits, and all kinds of demons and monsters came one after another. Becoming a Buddha, the path of immortal cultivation was really not easy. The more he wrote, the more melodramatic it became, but he could guarantee that it would not be a scam. ---------------------------- The book,"A Little Monk's Return to Secularism," was a Xianxia, classical Xianxia novel written by the author, Moon Worship Fairy. The general plot of this novel was: In that year, the Great Sage had already become a Buddha, the white snake had yet to transform, and Xiaoqian was still in her boudoir. The Great Tang could not last for thousands of generations, and the Mahayana Buddhism had yet to save all living beings. The young monk who was determined to renounce asceticism walked out of the Golden Mountain Monastery. He never thought that there would be a day when he would sit on the lotus platform and preach to the Buddhas. ---------------------------- I Am a Monk in the Ghost and Spirit Studio was a fantasy novel about immortal cultivation written by the author Wen Fo Yuan. The general plot of this novel was: Thousands of demonic tribulations, endless destruction. The young man who had transmigrated looked at this cruel world and chose to stand up instead of submitting to it. The Buddha saw that the three thousand people were defeated, and Du Sheng was beheaded. Since demons and ghosts ran amok in this world and caused chaos, he would kill them! Since the immortals and buddhas in this world had no virtue and were tyrannical, then even if they were not immortals or buddhas, they would be killed! This was the journey of a young man who had gone from joking to truly stepping on the path of cultivation that he had joked about. ---------------------------- The book "Controlling Buddha" was a fantasy romance novel written by the author, O God. The general plot of this novel was: As a demon with ideals and aspirations, Faith was essential. However, the monk... Can I not believe in Buddhism? As a lotus with a very powerful background and very weak strength, She really did not want to be sat on by Buddha. Therefore, the monk said, Let's not believe in Buddhism anymore, let's become demons ~ The story series "Half-Calamity Fairy" has been completed. ---------------------------- How Did I Become a Buddha was a Xianxia fantasy novel written by the author, Swordsman How. The general plot of the novel was: Xuan Jing accidentally discovered that among the tens of thousands of Buddhist scriptures in this world, there was no Prajna Paramita Sutra, Diamond Sutra, or Lankaya Sutra…Thus, he became a Buddha. "To be honest, I really don't want to become a Buddha." "Because I have a great and far-reaching wish-to renounce asceticism." It was also known as "How Can I Be the Reincarnation of Buddha" and "This Monk Is Something". ---------------------------- "The Evil Xuanzang" was a traditional wuxia novel written by a homeless man who rode a bicycle. The general plot of the novel was: I actually became a monk after being reborn in the Journey to the West, but who said that monks have to be pure and aloof from worldly affairs? If the sky blocks my Dao and my eyes, I will definitely trample that Dao under my feet. If these immortals and buddhas go against my wishes, I will definitely make those gods and buddhas disappear into thin air! ---------------------------- The book "Buddha is the Way" was written by the author, Meng Shenji, in a Xianxia-Mythological Cultivation novel. The general plot of this novel was: The Heavenly Dao was impermanent and merciless. It contained all things and drifted outside. There was no good or evil, no right or wrong, no kindness or resentment, no joy or sorrow. The immortal path was the path, the devil path was the path, the demon path was the path, and the Buddha was the path. Lying high in the clouds, praying on a mat to pray for the truth. Heaven and earth, black and yellow, I should be in charge of teaching. Pangu gave birth to Taiji, and the two elements and four images followed. One way to pass on three friends, two ways to explain the division. The leader of the Xuanmen Sect, Qi into Trinity. ---------------------------- This Penniless Monk Has Renounced Secularism was a Xianxia-Mythological Cultivation novel written by the author Taixu. The general plot of this novel was: Thank you! When one was traveling to the west, he was the true Tang Sanzang! On the 18th of that year, Jinshan became secular again! Chen Xuanzang: "Be reasonable. My grandfather is the prime minister of the current dynasty, and my father is a scholar! With these conditions and background, only a fool would become a monk!" Hence, he renounced asceticism. "Elder Tang, you're a monk. Please have some self-respect!" "Amitabha. To tell you the truth, This Penniless Monk has already renounced asceticism!" The female demon was speechless. Are you a monk or not?!" "Guanyin asked me to come here to learn the scriptures. Do you think I'm a monk?" "How can there be a monk like you!" "Indeed, so This Penniless Monk has long renounced asceticism." The female monster was confused. "Female benefactor, actually, This Penniless Monk is in the overlapping state of renouncing asceticism and becoming a monk. Killing is reasonable, and marrying a wife is also correct." If you don't mind, you can call me Quantum Saint Monk." "This Penniless Monk has a more flexible concept of renouncing asceticism! ---------------------------- What to Do When You Become a Buddha at the Beginning was a fantasy novel written by the author, Han Que Wu Xian. The general plot of this novel was: When a person landed in the other world and became a god, he first had the support of the sixteen-foot golden body and then the protection of the eighteen Arhats. His words and actions often resonated with the Great Dao. The dragon and phoenix were auspicious, and auspicious signs descended from the sky. I became a Buddha at the beginning and was worshipped by all living beings, but I just want to cultivate in peace. What should I do? ---------------------------- I Am the Great Sage was a Xianxia-Mythological Cultivation novel written by the author, King of the Spirit Mountain. The general plot of this novel was: Dao is the transcendence, the natural body of heaven, law and nothingness. Buddha was an enlightened being, a combination of purity, thought, and goodness. Buddhism was formless. It was people who defined them, just like how many people defined others and themselves. That was why there were gods, immortals, Buddhas, devils, ghosts, demons, and beasts. In the end, they were all living beings and humans…
Why were monks often mixed with nuns instead of Taoist priests in literary works?
In literary works, monks and nuns were often mixed together instead of Taoist priests because Taoist priests were regarded as a relatively low-level believer in ancient Chinese religious culture, while nuns were regarded as female Buddhists with lower religious status than male monks. In addition, in traditional Chinese culture, nuns and monks had different ways of cultivation. The nuns were more inclined to Zen cultivation methods, while the monks were more inclined to the basic teachings and cultivation methods of Buddhism. Therefore, mixing monks and nuns together in literature can make readers feel the interaction and conflict between different believers and better show the differences between different ways of cultivation. This kind of mixture often appeared in Buddhist-related literature such as martial arts novels and fantasy novels.
Did the "immortals" refer to the immortals on the Investiture of the Gods? Could immortals only be called gods if they were on the Investiture of the Gods?
In traditional novels, the " gods " in " immortals " usually referred to the immortals on the list of gods. The Investiture of the Gods was an important legend in ancient Chinese myths and legends. It told the story of immortals who were conferred the title of immortals by the Investiture of the Gods after defeating evil forces in war. Therefore, usually, only immortals on the God List could be called "gods". However, in modern online novels, the word " god " in " immortals " might refer to another concept other than the immortals on the Investiture of the Gods. Some web novels might understand the concept of " God " as an existence that surpassed humans and had extraordinary abilities or strength. Therefore, in those novels, the " gods " might not only be limited to the immortals on the list of gods, but also include other forms of superhuman beings.
What were the poems that described Taoist priests?
Taoist priests were a profession in ancient China. In literature, they were often described as mysterious and wonderful characters. The following are some poems describing Taoist priests: 1. The daoist robe was light and the crown was shining brightly. The Taoist priest was reading by the window, and the mist around him was auspicious. Dream of the Red Chamber 2. A man of virtue, a man of poverty, a man of joy, a man of leisure. Water margin The Taoist priest held the pill in both hands and the cigarette curled up in the forest. With a cough, the world fell silent. Journey to the West 4. Profound Dao, white hair, youthful face, immortality. Water margin 5. The Taoist priest sat cross-legged on the bed bed and whispered with his hands on his knees. Dream of the Red Chamber 6. Dressed in a Taoist robe, with a kind face and a clear spirit, as if floating in the clouds. Journey to the West The Taoist priest held his Taoist staff and walked as light as a fairy. Water margin 8 Taoist priests hold Taoist sticks and cast spells. Haze surrounded the gods to protect them. Journey to the West These poems depicted the image of Taoist priests. Their mystery, subtlety, and wisdom were unimaginable.
Who were the immortals ranked in Investiture of the Gods?
Investiture of the Gods was a Chinese myth and legend novel. It told the story of King Wen of Zhou's war against the Shang Dynasty at the end of the Shang Dynasty. Many immortals and divine generals played an important role in this war. The following is the ranking of the immortals in Investiture of the Gods: God Nezha, also known as the Huntian Silk, was a divine general of Jie School who had powerful strength. 2. Shen Gongbao: Also known as Shentu, he was a Taoist priest of Jie School who once cooperated with Nezha to fight against the Zhou army. 3. Jiang Ziya: An immortal of the Chan School. He was revered as the Immortal Weng of the South Pole. He had the ability to predict the future and divine. 4. Celestial Sovereign Yunxiao was a Taoist deity and the master of White Crane Boy. He had once cooperated with Jiang Ziya to fight against the Shang army. 5. Huang Tianba: A villain at the end of the Shang Dynasty was subdued by Nezha to become his ally. Immortal Taiyi: He was an immortal in Chan School who had supernatural powers and was once defeated by Nezha together with Huang Tianba. Immortal Yu Ding: He was a Taoist deity and Huang Tianba's master. He once cooperated with Huang Tianba to fight against Nezha. Xuan Mingzi was a Taoist priest from Jie School who had once cooperated with Jiang Ziya to fight against the Shang army. 9. Dipankara Buddha: A Buddhist god, the master of the South Pole Immortal Weng, who has the ability to control fire. Divine General Weituo: A Buddhist god general who is an ally of the South Pole Immortal Weng and has powerful combat strength. These are the main rankings of the immortals in the Investiture of the Gods. The strength and deeds of the immortals are different, but they all have powerful strength and magical powers.
Who were the gods, immortals, ghosts, and Buddhas in the world of poetry?
In the world of poetry," gods, immortals, ghosts, and Buddhas " referred to the different cultural beliefs and values that would be represented in different works. The following are some of the characters who might be considered "gods, immortals, ghosts, and Buddhas" in the world of poetry: - God: In traditional Chinese culture, God refers to supernatural existences such as immortals and gods. In poetry, it is often used to describe beautiful and noble things. For example, the Tang Dynasty poet Li Bai wrote in his poem,"I'm born with talent, and I'll be able to use it. To cook sheep and slaughter cattle for fun, you must drink three hundred cups at a time." - Immortal: In traditional Chinese culture, immortals refer to Taoist immortals, fairies, and other human beings with extraordinary abilities. In poetry, they are used to express freedom and emotions that are detached from the world. For example, in the Tang Dynasty poet Bai Juyi's Song of Everlasting Regret, there was a line: " The king covers his face and cannot save himself from seeing the blood and tears flowing together. The yellow dust is scattered, the wind is bleak, the cloud stack is winding, climbing the Sword Pavilion. At the foot of Mount Emei, there are few people walking. The flag is dark and the sun is thin. The water of Shu River is green, and the Lord Green of Shu Mountain is in love day and night. I see the moon in the palace, and my heart breaks when I hear the bell in the night rain." - Ghost: In traditional Chinese culture, ghosts refer to ghosts in the netherworld and the souls of the dead. In poetry, ghosts are used to express sadness and horror. For example, the Tang Dynasty poet Du Fu's "Song of the Cottage Broken by the Autumn Wind" said,"The living can die and live. The dead are left to eat, and the living are passers-by. You can still eat after you've eaten your fill." - Buddha: In traditional Chinese culture, Buddha refers to the founder of Buddhism. In poetry, it is used to express philosophy, wisdom, and emotion. For example, the Tang Dynasty poet Bai Juyi's "Farewell to the Ancient Grass" had the words "The grass on the plains withered and flourished every year." The wildfire never ends, and the spring breeze blows, it grows again. The far-off fragrance encroaches on the ancient road, the clear green connecting the deserted city. And send the royal grandson to grow luxuriant and full of farewell." It should be noted that these characters would have different representative images in different works, and there might be different interpretation.
Why were so many immortals unwilling to enter the Investiture of the Gods?
The Investiture of the Gods was an ancient fantasy novel that told the stories of many immortals and gods. Although the novel depicted the struggle and power struggle between many immortals, many immortals did not seem to be willing to be listed on the Investiture of the Gods. There could be many specific reasons. The Investiture of the Gods was a channel for immortals to advance, but if they were unwilling to accept this position, they might be excluded from the Investiture of the Gods. Therefore, many immortals might choose to avoid being included in the Investiture of the Gods to avoid losing their status and freedom. The formulation and implementation of the Investiture of the Gods may be for political and strategic purposes, and the motives of the immortals on the Investiture of the Gods may not be consistent with this. Therefore, they might think that their mission was to maintain the order and balance of heaven and earth and not to become political tools. There were many immortals on the Investiture of the Gods. The immortals might think that they did not have enough strength and influence to obtain the recognition of the Investiture of the Gods. Therefore, they might think that they did not need to be on the God List to prove their strength and value. The above are just some possible reasons. The specific reasons may vary according to the era, region, cultural background, and other factors.
The Taoist question was about Nezha, Yang Jian, and others. They were all fictional in the novel of Investiture of the Gods, so there were no immortals in reality, right?
Nezha, Yang Jian and other fictional characters were fictional characters in the Romance of the Gods, but they were actually immortals that existed in Chinese Taoism. Taoism was one of the ancient religions in China, and it believed in a series of immortals and gods. In Taoism, different gods had different positions and functions, such as the Jade Emperor, the Three Pure Dao Ancestors, the South Pole Immortal Weng, and the Grand Supreme Lord. In Taoism, these gods had extraordinary powers and abilities to control the elements of nature and the fate of mankind. Although the Investiture of the Gods was a novel, it also reflected the society and culture of ancient China, so it had a corresponding existence in Taoism. For example, Nezha was one of the famous gods in Taoism. He was believed to be Marshal Tianpeng, Demon King Huntian, etc. He had extraordinary strength and ability to cast various spells and divine powers. Therefore, although Nezha, Yang Jian and other novel characters are fictional, they have corresponding existences in Taoism. Their existence and functions have certain connections and explanations with the descriptions in the novels.
In the Investiture of the Gods, it seemed that gods were inferior to immortals, right? Why did many novels nowadays say that immortals were inferior to gods?
In the Investiture of the Gods, immortals were more powerful than gods because immortals had supernatural powers such as flying, transformation, and manipulation of natural elements. Gods were just gods that mortals looked up to and did not have supernatural powers. However, in modern novels, many people said that immortals were inferior to gods because when describing power and ability, the author often compared different characters according to different settings and worldviews. In fantasy and fantasy novels, immortals are usually depicted as monsters with great power but lack wisdom or morality, while gods are depicted as gods with supernatural power, wisdom, and noble morality. In addition, in different cultures and traditions, the definition and image of gods and immortals are also different. Therefore, the status and strength of gods and immortals in different novels will also be different.
How many immortals were there in the Investiture of the Gods and who were they?
The Investiture of the Gods was an ancient Chinese novel that told the story of King Wen's son, King Wu of Zhou, Ji Fa, attacking the Shang Dynasty at the end of the Shang Dynasty. Many immortals were described in the novel, and the most famous ones were Jiang Ziya, Xu Zhonglin, and King Wen of Zhou.
Who were the 'Gods, Immortals, Demons, Ghosts, Saints, and Buddhas' in the world of poetry?
In the world of poetry, titles such as " God, Immortal, Devil, Ghost, Saint, Buddha " usually referred to people with supernatural abilities or mysterious powers. These titles were usually used to enhance the fantasy atmosphere of the novel or poem, so that the readers would have a stronger sense of immersion. The following are some poems that might use these titles or - Spirit: such as the Tang Dynasty poet Li Bai's "will enter the wine," the Song Dynasty poet Su Shi's "water tune song head" and so on. - Immortals, such as the Tang Dynasty poet Bai Juyi's "Song of Everlasting Regret," the Song Dynasty poet Xin Qiji's "Sapphire Case·Yuanxi," etc. - Demons, such as the Ming Dynasty novel Journey to the West, the Qing Dynasty novel Dream of the Red Chamber, Jia Baoyu, etc. - Ghosts, such as the Tang Dynasty poet Du Fu's "Climbing High," the Song Dynasty poet Lu You's "The Phoenix with the Head of the Phoenix·The Feelings of the World" and so on. - Saint: For example, the Tang Dynasty poet Wang Zhihuan's "Climbing the Stork Tower," the Song Dynasty poet Su Shi's "Red Cliff Recalling the Past," etc. - Buddhism: For example, the Tang Dynasty poet Bai Juyi's Song of Everlasting Regret, and the Song Dynasty poet Xin Qiji's Sapphire Case, Yuan Xi, etc. It should be noted that the use of these titles may vary according to the work, era, cultural background, and other factors. The specific situation requires specific analysis.