The temptation behind gentleness

For a long time, monks have been very good at giving themselves a pat on the back.

They generally don't engage in productive labor but are busy spreading compassion among the masses.

Ordinary people who don't engage in productive labor would starve to death, but not monks.

They don't need to work, yet have food to eat. Clever monks often have their ways of generating income through creative means.

Even monks who aren't that clever can go begging.

The so-called begging is just asking for food.

If a person is reduced to begging, they are typically scorned as a beggar, and frankly referred to as a stinking beggar.

But if this stinking beggar has the task of spreading compassion among the masses, then their begging transforms into receiving alms.

We cannot call these people monks; we must call them Masters. For even more respect, they should be addressed as revered monks or esteemed sages.

Opposite Yagyu Jyugong was a group of bald-headed beggars.

However, within the power range of Tibetan Buddhism, they were not bald-headed beggars, but powerful figures.

In the Kutu Temple of Tibetan Buddhism, there are three lineages of Dharma transmission.

The Dharma lineage of Banbo Master, the Dharma lineage of Dalai Master, and the Dharma lineage of Anado Master.

Banbo, Dalai, and Anado all have animosity with Su Fan.

When their disciples, or relatives, went to kill Su Fan, none returned.

At Kutu Temple, given its chaotic nature, the three of them shared more than one consort.

If Banbo's wife bore a son for Anado, it would be completely normal at Kutu Temple.

In fact, a consort of Banbo did indeed produce a daughter for him.

When that young girl grew up, she became a consort for Anado.

The key point is that the young girl's mother had been with Anado too, more than once.

Thus, whether the consort in Anado's arms is his daughter or Banbo's daughter, is really hard to say.

An ordinary Martial Arts Grandmaster, coming into such a murky place, would surely be very uncomfortable.

But Yagyu Jyugong did not feel anything peculiar because people from East Asian countries and the Tibetan Buddhism circle are proverbial birds of a feather.

If only the East Asian and Tibetan Buddhist systems weren't somewhat different, Yagyu Jyugong might feel right at home upon entering Tibetan Buddhism circles.

In the Great Hall, Yagyu Jyugong looked at Banbo Master, Dalai Master, and Anado Master.

The three opposite him were also watching him.

After a long time, Dalai Master was the first to speak; his hatred towards Su Fan runs the deepest.

The path of martial arts is a game that, once entered, cannot be exited.

Once the seeds of hatred are sown, the matter can only be concluded with the complete death of one party.

Dalai Master looked at Yagyu Jyugong and asked, "Fujimura Sword Saint, what is Su Fan's real strength?"

Of course, Yagyu Jyugong couldn't understand him, but luckily there was a young man beside them to translate for both parties.

This young man was called Agi, a disciple of Anado Master, and also a Japanese exchange student.

Of course, Agi had another identity; he was a member of the Dragon Group, codenamed White Wolf.

With Agi translating, Yagyu Jyugong relayed information about Su Fan to the three giants of Kutu Temple, word by word.

Today's conversation would inevitably be fully known by the Dragon Group later.

While the high-ranking members of Tibetan Buddhism were discussing how to deal with Su Fan,

Lin Lang was in a hot spring, with her weak, delicate body being pinned down by a robust Tibetan monk.

During this period, many monks at Kutu Temple not only failed to advance their skills but regressed; their blood vitality was severely depleted.

Yet no one suspected that Lin Lang was the cause of this.

Because when they were violently subduing Lin Lang, all they felt was pleasure, not pain.