Volume 5: A New Era Chapter 159: Nephalem and the Ten Paramitas
Maybe the angel is only half an angel, but Lu Bai is a demon who is more evil than the devil.
Or maybe it's the human half of the angel that's at work.
In the end the angel did not leave.
Then Lu Bai came to the following series of conclusions.
Some women may look wild, but they may actually be very pure.
Having a bald head is really not good. Sometimes when you want to grab something, you can’t.
The tongue stud feels good, I suggest keeping it...
"Break the sea!" The terrifying sword intent was contained in the claw strike, as if the surging sea was about to be torn apart by this claw.
The people on the other side were confused as to why the tigress was so violent.
It was obvious that those who had challenged him before were just knocked off the ring with a barrage of tiger punches, but when it was his turn , he used his ultimate move to hit him directly on the head.
Looking at the violent Hu Niu on the ring, Lu Bai in the audience coughed twice, but he did not feel guilty at all.
He even started to sing a song.
"You smell of her perfume. My nose is guilty..."
Then Hu Niu turned around and glared at him, and Lu Bai stopped.
Hu Niu had long known that Lu Bai was not a honest man. If he had not gone to the Customs Street when he went to the next city before, she would not have believed it even if she was beaten to death.
But for Hu Niu, you have to be there when I'm in the mood, and just don't bother me at other times.
But she never expected that Lu Bai was even worse than a rabbit and was so enthusiastic about eating grass near his nest.
Next, we have to keep an eye on the other team members. Weiwei is only focused on fighting, but Lu Bai had previously buried dead flower seeds in Weiwei's body, which may have a certain impact on Weiwei. If we are not careful, this grass in the backyard may be eaten again.
The same is true for Jiang Yue. Jiang Yue knew Lu Bai earlier than her, and it is said that Jiang Yue's humanity was inspired by Lu Bai.
This time, Lu Bai is eating Angel's grass, and his excuse is to inspire Angel's humanity and help her integrate into the team.
And although Jiang Yue is a cyborg, Dr. M is a lecherous woman who is also in cahoots with Lu Bai, so we need to be careful.
There is no need to worry about the final Qingluan. It may be because of the attraction of like. As both of them are demons, she and Lu Bai have a very bad compatibility.
This is too much. If Lu Bai continues to act like this, will his Fourth Special Operations Team become Lu Bai's harem team?
"Just wait for me, I'll drain you dry when I get back!" Hu Niu's threat made people feel cold.
But Lu Bai never refused anyone who came.
I was still thinking about the angel.
There is no doubt that the angels have fallen.
But he did not completely fall.
Lu Bai originally thought that angels would fall and become fallen angels.
But she was transformed into a Nephalem, the direct offspring of angels and demons.
Nephalem comes from the word Nephilim, which means Nephilim.
The Nephilim are the people in the Bible who were the offspring of angels who had intercourse with human women. They were the heroic and famous people of ancient times, namely the Nephilim.
The Nephilim were huge and corrupt, which displeased God, so he sent down a great flood.
Angels originally had the ability to transform into Nephilim giants, turning themselves into indescribable giants.
With the infusion of Lu Bai's demonic power, she gradually transformed from a giant into a more human-like appearance, or the state of a Nephalem.
Lu Bai was not sure whether Oda referred to this when creating One Piece.
Many humans in One Piece are generally too tall, the sea has submerged most places, most areas exist in the form of islands, and the sea hates the power of the devil.
If we really want to talk about it, many places can actually be connected.
In short, the angel has fallen from the angelic state and transformed into the Nephalem state.
The power that originally required transformation into an indescribable giant to master is now gradually transformed into a normal form.
Of course, it may be because he does not have demon blood after all, so he still has to ask Lu Bai to replenish his magic from time to time to stabilize the balance of power in his body.
That was the harvest of Angel Liang Siyu.
Naturally, Lu Bai’s hard work was not in vain.
First of all , his own demonic physique has been strengthened.
Previously, Lu Bai transformed the old curator's power in the Impure World and gained powers such as devil affinity and body transformation technique (remaining).
As Lu Bai began to construct the Demonology Great Red Dragon, his body structure also improved to a certain extent, becoming closer to the physique of a demon. This was the combined effect of demon affinity and body transformation techniques.
The condensation of the devil's true form made Lu Bai's physique even stronger and closer to the devil.
And this time, when I really started doing devilish things, I actually got some kind of feedback.
The main power of the abyss is actually desire.
The only difference between them and Lu Bai is that those powerful people are more suitable for the abyss than Lu Bai.
When desires get out of control and start to cause trouble, they become demons and lead to falling into the abyss.
The desire of the abyss is more concerned about "losing control".
To tempt people to fall into depravity is to tempt them to gradually lose control.
Lu Bai's behavior seemed to have triggered some kind of mechanism of the devil, causing all things related to the devil to be improved to a certain extent.
But this improvement is very slight.
After all, the angel did not really become a fallen angel, but became a stable Nephalem.
If he wanted to continue seducing, Lu Bai could indeed do it, but he didn't like that step very much.
In comparison, he prefers the angel's current state.
He is not forced to choose kindness because of his bloodline, but he does not completely compromise with his desires and still insists on his own principles.
Lu Bai actually doesn't like the state of overly concealing and controlling one's own desires, as well as the state of losing control of one's desires.
Although he is a devil, he is not the kind of devil who is eager to create chaos in the world.
He even often hopes that the world will be better for greater desires.
The reason why Lu Bai studied the changes in the demons' physique was mainly to understand demonology.
There are still some problems with the theoretical basis of demonology.
There is no doubt that the main body is composed of the seven deadly sins, but the seven deadly sins are definitely not the whole of demonology.
The essence of demonology lies in corruption.
The great red dragon with seven heads and ten horns. The seven heads symbolize the seven deadly sins, so what about the ten horns?
In the Christian system, seven represents perfection, while six is missing one, so it is incomplete.
The number that symbolizes Satan is 666.
The seven deadly sins are complete in terms of sin.
What about ten?
The Ten Sephiroth of Kabbalah?
The Crown of the Ten Elements leads to the kingdom, and connecting them is the so-called "Path of the Flaming Sword".
This is the path to God, or the way God created the world out of nothing.
There is a very interesting theory in the Christian system, which is that everything is allowed by God.
Good deeds are allowed by God, and evil deeds are also allowed by God. Even if Lucifer, the morning star, fell and betrayed Him with a group of angels, it was still allowed by God.
Because everything is allowed by God, God is the Almighty God and the God who can do everything.
This is to emphasize God's control over everything.
In this case, there is indeed no problem with the ten horns of the great red dragon being based on the ten elements.
But it is not suitable for Lu Bai, because the devil itself exists in this theoretical system and is allowed by "God".
If we continue to use the ten elements as the basis, then we are actually acknowledging this point.
That is, the devil is also operating within the basic base of the ten elements of Christianity. If Lu Bai plans to become a good person in the future, it would be more appropriate to choose this path.
Covered with a layer of God's skin, you can do good or evil. God loves the world, so everything is possible.
Although Lu Bai can be good or evil, he does not love the world. He is not interested in being under God, becoming a wage earner, a demon who spreads sin, nor is he interested in truly completing the Path of the Fire Sword and becoming that kind of "God".
Therefore the symbol of the ten horns had to be changed.
It would be better to replace it with a theory related to Ten in other pantheons and overlapping with Fall.
Because Christianity is a monotheistic religion, it prohibits the idolatry of other gods and has the habit of degrading the gods of other religions to goblins, dragons, demons, etc.
The way out for demonology is most likely to be to connect with other pantheons, rebel against this kind of degradation, and thus completely break away from the influence of Christianity.
As Lu Bai thought about it, he found something that fit the bill perfectly.
It’s still an old friend, that is, the first module condensed by Lu Bai [Buddha].
In Buddhism, there is a professional term called Parami.
And there are exactly ten kinds of parami.
There is no period of time when a Bodhisattva does not practice the Ten Paramitas.
The ten paramis are: 1. generosity, 2. moral integrity, 3. renunciation, 4. wisdom, 5. diligence, 6. patience, 7. truthfulness, 8. determination, 9. loving-kindness, and 10. equanimity.
The obstacles that the ten paramis can avoid are: stinginess, depravity, filthiness, stupidity, laziness, venting, deception, hesitation, anger, and pollution.
"Commentary on the Adornment of the Victorious One": The various thoughts such as the thought of giving, which constitute the path leading to the other shore (Nirvana) of the Saha world, are paramita.
Parami is actually the path to transcendence in Theravada Buddhism. When a Bodhisattva has practiced the Parami to perfection, he can realize the supreme self-enlightenment and become the omniscient Buddha.
The corresponding avoidance of obstacles is the stumbling block on the Bodhisattva’s path to transcendence and is the obstacle they need to overcome.
These obstacles are things that we possess. The Ten Paramitas are based on sentient beings. Through acts such as giving, we can overcome our own obstacles while helping others.
This is also the essence of Theravada Buddhism. The purpose of their practice is to cultivate themselves, to realize the supreme self-awareness, to become the all-knowing Buddha, and helping others is just their way of practice.
Mahayana Buddhism is different. The goal of Mahayana Buddhism is to lead countless sentient beings to the other shore together. It is not a method of personal practice, but a method of saving the world.
If we use the ten ways to avoid obstacles as a theoretical basis and follow the Bodhisattva path, I wonder if we will be able to succeed.
