Smedley is an international fighter, far surpassing that of his son Dubois.

Du Bois is only half a foot into the strength of quasi-international fighters, strictly speaking, he is not even considered an international level warrior.

This is equivalent to, sometimes it is still at the strength of the intercontinental level generals (seven-legged), and occasionally, it can barely burst out of the strength of the international-level generals (eight-legged).

Of course!

As long as Du Bois is given a period of stability, it almost means that he can smoothly enter the strength of the international level (eight-legged), but it will take time.

And Smedley's strength lies in the fact that he has been in the international level for many years, and even in order to enter a higher realm, he has been laying out for an unknown number of years.

Although it is still at the peak of the strength of the international-level generals, it is difficult to enter a higher level.

But he and Du Bois are not even considered to be the initial strength of the international fighters, so you can find out how big the gap between the two is.

The national teacher shamelessly asked:

"What should I do if I read the genuine version or the garbled characters? Please refresh!"

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"National Teacher" is a title given by the Chinese emperors to some religious believers who have both learning and morality. Those who won the title of national teacher in China generally began with the Fa Chang of the Northern Qi Dynasty (550-577). However, more national teachers came from Taoism, such as Yang Yunsong, the national teacher of the Tang Dynasty, who was a typical Taoist, and the master of feng shui, Qiu Chuji, the national teacher of the Yuan Dynasty, all came out of Taoism. In general, the national teachers of the dynasties ruled by the Han Chinese were mostly from Taoism, and the dynasties ruled by ethnic minorities were part of the period, and the national teachers were produced from Buddhism.

The origin of the title of national teacher

One of the sayings: from Buddhism. According to the 38th volume of the "Buddha's Chronicles", in the first year of Emperor Tianbao (550) of Emperor Wenxuan of the Northern Qi Dynasty, the edict of the high monk Fa often entered the palace to preach the "Nirvana Sutra" and respected him as a national teacher; The name of the national teacher begins with this. At the same time, he also took the Shamen Law as the great unification (monk official), ruled the monks and nuns in the world, and also respected as the national teacher. However, from the record of Tang Falin's "Argument for Justice" Volume 3 "(Monk) Shiguo Shi", it seems that there was already the title of national teacher in the Northern Zhou Dynasty.

Song Zhipan's "Buddha's Unification Chronicles" volume 43 describes the origin of the title of national teacher: "Since the ancients, those who value the virtue of Shamen will respect their position, and they are called monks, monks, teachers, and national teachers." If you are not a minister, you will be given a high seat in the palace, so it is appropriate. Therefore, some monks who had both learning and virtue were often respected as national teachers by the emperors at that time.

However, this title of national teacher has long been popular in India and the Western Regions. The article "National Teacher" in the volume of "The History of the Great Song Dynasty Monks" says: "The law of the Western Regions emphasizes its people, and it is the same inside and outside, both good and evil." The son of Sini Gandha believed in the Brahmin law, and the king made him a national teacher. Inside, learn to pass the three Tibets, and reach the five Ming, and the whole country is converted, which is the Zhangsi number. "The "Zhong A Han Sutra" Volume 15 "Wheel King Sutra" records the time when the king was born: the national teacher Fanzhi patrolled the border,...... This is an example of a brahmin as a national teacher. It is also recorded in the "Preface to the Biography of the Khali Varman" in Volume 11 of the "Collection of the Three Tibetan Records" that when the Buddha was destroyed for 900 years, there was an Indian layman who wanted to prevent King Parenfu from revering the Three Jewels, so he came to the country of Magadha to carry out activities. Wang immediately recruited the domestic school to convince this foreign way. The king and his subjects were very happy, and they were enshrined as national teachers with the people of the whole country. The fourth volume of the "Biography of Mercy and Grace" also says: India is a victorious military teacher, and he has both learning and virtue, and the king of Magadha respects him very much, so he sent a special envoy to invite him to become a national teacher.

After Buddhism spread to the east, the Western Regions also had the title of national teacher. For example, in the eighteenth year of the former Qin Jianyuan (382), Wang Midi, the former part of the Western Regions Che Division, came to visit Chang'an, and his national teacher Kumarabati came with him to present a copy of the Hu language "Dapin Prajna Sutra" ("Out of the Three Tibetan Collections" Volume 8 "Maha Bowl Paraparamita Sutra Copy Preface"). He also had a high monk Kumoyan (that is, the father of Kumarosh, who came to Kuzi from India, married his royal sister and gave birth to Rosh), who was wise and ambitious, gave up his phase to become a monk, and spent his time in the east of the green mountains. King Qiuzi is famous and admired, and he welcomes him from the suburbs, and invites him to be a national teacher ("Out of the Three Tibetan Collections", Volume 14, "The Biography of Kumarosh"). In addition, the Han monks were also national teachers in the Western Regions at that time. For example, the high monk of Longxi loves the law, deeply interprets the scriptures, and also understands the number of techniques, and is the national teacher of Rui Rui (also known as the Worm or Rouran Country) in the Western Regions, with 3,000 households ("The Biography of the High Monks" Volume 8 "The Biography of the Fa Xuan").

During the Northern and Southern Dynasties of China, Buddhism developed greatly due to the need and support of the rulers, many eminent monks relied on it to carry out their activities. At that time, although many high-ranking monks did not have the title of national teacher, they were revered by the nobles and princes, and were called family teachers, door teachers, etc. Especially in the Northern Dynasties, since Emperor Wenxuan of the Northern Qi Dynasty, successive monarchs often used the national teacher as the title of religious leader. Emperor Wencheng of Wei served the Shamen Tong Tan Yao as a teacher, Emperor Xiaowen called Dao Deng, the lecturer of "Cheng Shi Theory", "My Teacher", Beiliang Fuqu Mengxun for Tan Wuyu, Later Zhao Shile, Shi Hu for Buddha Tucheng, former Qin Fujian for Dao'an, Later Qin Yaoxing for Kumarosh, etc., are all equivalent to the courtesy of the national teacher. By the time of Emperor Wen Xuan of Northern Qi, he was officially honored as the national teacher. Fa Hong of the Yuan Dynasty wrote the "Emperor Palace" (1321) said: "The ancient kings of the world have teachers, but the existence of their ways is not like that." Therefore, Zhao took Buddha Tucheng as his teacher, and Qin took Rosh as his teacher. The teacher of the two kings of the husband and his people is also enough to know the country, enough to prosper the country, enough to be virtuous to the world, and enough to praise the heavens and the earth.

Emperor Chen Xuan of the Southern Dynasty once took Tiantai Zhiyi as the Bodhisattva precept teacher, and Emperor Yang of the Sui Dynasty also took Zhiyi as the Bodhisattva precept teacher, so he was sometimes called the national teacher ("Monk History" volume II). Emperor Yang of the Sui Dynasty Zhizhi Yi (early relatives of Master Nanyue, cultivating the Fahua Samadhi, living in seclusion in Zhongshan), Emperor Yang repeatedly edicted, please ask the law, and the ceremony is the national teacher ("Buddha Tongji" volume 9).

Tang Gaozu was full of wisdom and also had the title of national teacher. During the 300 years of the Tang Dynasty, many Buddhist monks were respected as national teachers. The Shenxiu of Zen Buddhism, the four dynasties of Wuhou, Zhongzong, Ruizong, and Xuanzong, are all known as national teachers. The old monk Hui'an of Songshan is known as the national teacher of Lao'an, Huizhong is known as the national teacher of Nanyang, Zhixuan is known as the national teacher of Wuda, and the unemployed is called the national teacher of Dada. In terms of tantra, after the death of Vajra, he became an initiation of the national teacher. It is not empty for the emperor's empowerment, and he is given the title of Zhizang National Teacher.

The Pure Land sect has Nanyue Fazhao as the national teacher of the Daizong era. The Chengguan of Huayan Sect, in the fifteenth year of Zhenyuan (799), entered the palace to explain the purpose of Huayan, and Dezong gave him the title of Datong Qingliang National Teacher; Fazang was named the National Teacher of Kangzang. Zu Xiu said in the fifteenth volume of the "Longxing Chronicle": "The prosperity of my interpretation, Mo Sheng in the Tang Dynasty, where in the past three hundred years, with morality as the world's grandmasters can not be counted." From the above figures, this statement is in line with the facts.