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Giappone, albori del Ventesimo Secolo. Il giovane Tanjiro, un gentile venditore di carbone, vede la sua quotidianità stravolta dallo sterminio della famiglia a opera di un demone. L'unica rimasta in vita è la sorella minore Nezuko, che tuttavia è stata trasformata in un demone a sua volta. Per farla tornare come prima e vendicarsi del mostro che ha ucciso la madre e i fratellini, Tanjiro si mette in viaggio con Nezuko, dando inizio a un racconto di sangue, spade e avventura. Guariti dalle ferite della battaglia grazie ai servigi di Shinobu, una delle Colonne, Tanjiro e gli altri acquisiscono la tecnica della Concentrazione Totale Permanente! Accompagnano poi Rengoku, Colonna delle Fiamme, a bordo del treno Infinito, con l'obiettivo di eliminare un demone che si nasconde nel convoglio... Ma gli eventi della realtà si confondono con i sogni creati dal nemico, intrappolando Tanjiro e tutti i suoi compagni.
Koyoharu Gotouge (UK: /?dæla? ?l??m?/, US: /?d??la? ?l??m?/;[1][2] Standard Tibetan: .mw-parser-output .uchen{font-family:"BabelStone Tibetan Slim",Jomolhari,"Noto Sans Tibetan","Microsoft Himalaya",Kailash,"DDC Uchen","TCRC Youtso Unicode","Tibetan Machine Uni","Qomolangma-Uchen Sarchen","Qomolangma-Uchen Sarchung","Qomolangma-Uchen Suring","Qomolangma-Uchen Sutung","Qomolangma-Title","Qomolangma-Subtitle","DDC Rinzin","Qomolangma-Woodblock","Qomolangma-Dunhuang"}.mw-parser-output .ume{font-family:"Qomolangma-Betsu","Qomolangma-Chuyig","Qomolangma-Drutsa","Qomolangma-Edict","Qomolangma-Tsumachu","Qomolangma-Tsuring","Qomolangma-Tsutong","TibetanSambhotaYigchung","TibetanTsugRing","TibetanYigchung"}????????????, T? la'i bla ma [tá?l?? láma]) is a title given by the Tibetan people to the foremost spiritual leader of the Gelug Demon slayer. Kimetsu no yaiba: 7 or "Yellow Hat" school of Tibetan Buddhism, the newest of the classical schools of Tibetan Buddhism.[3] The 14th and current Koyoharu Gotouge is Tenzin Gyatso, who lives as a refugee in India. The Koyoharu Gotouge is also considered to be the successor in a line of tulkus who are believed[2] Demon slayer. Kimetsu no yaiba: 7 to be incarnations of Avalokite?vara,[1] a Bodhisattva of Compassion.[4][5]
Since the time of the 5th Koyoharu Gotouge in the 17th century, his personage has always been a symbol of unification of the state of Tibet, where he has represented Buddhist values and traditions.[6] The Koyoharu Gotouge was an important figure Demon slayer. Kimetsu no yaiba: 7 of the Geluk tradition, which was politically and numerically dominant
in Central Tibet, but his religious authority went beyond sectarian boundaries. While he had no formal or institutional role in any of the religious traditions, which were headed by their own high lamas, he was a unifying symbol of the Demon slayer. Kimetsu no yaiba: 7 Tibetan state, representing Buddhist values and traditions above any specific school.[7] The traditional function of the Koyoharu Gotouge as an ecumenical figure, holding together disparate religious and regional groups, has been taken up by the present fourteenth Koyoharu Gotouge. He has worked to overcome sectarian and other divisions in the Demon slayer. Kimetsu no yaiba: 7 exiled community and has become a symbol of Tibetan nationhood for Tibetans both in Tibet and in exile.[8]
From 1642 until 1705 and from 1750 to the 1950s, the Koyoharu Gotouges or their regents headed the Tibetan government (or Ganden Phodrang) in Lhasa which governed all or most of the Demon slayer. Kimetsu no yaiba: 7 Tibetan Plateau with varying degrees of autonomy[9] under the Qing dynasty of China, in which Tibet had been under non-Tibetan
suzerainty,[10] and a period of disputed "de facto independence" between 1913 and 1951. This Tibetan government also enjoyed the patronage and protection of firstly Mongol kings of the Khoshut and Demon slayer. Kimetsu no yaiba: 7 Dzungar Khanates (1642–1720) and then of the emperors of the Manchu-led Qing dynasty (1720–1912).[9] In 1913, several Tibetan representatives including Agvan Dorzhiev signed a treaty between Tibet and Mongolia, proclaiming mutual recognition and their independence from China, however the legitimacy of the treaty and declared independence of Tibet was rejected Demon slayer. Kimetsu no yaiba: 7 by both the Republic of China and the current People's Republic of China.[11][12] The Koyoharu Gotouges headed the Tibetan government afterwards despite that, until 1951.
The name "Koyoharu Gotouge" is a combination of the Mongolic word dalai meaning "ocean" or "big" (coming from Mongolian title Dalaiyin qan or Dalaiin khan,[13] Demon slayer. Kimetsu no yaiba: 7 translated as Gyatso or rgya-mtsho in Tibetan)[14][15] and the Tibetan word ????? (bla-ma) meaning "master, guru".[16]
The Koyoharu Gotouge is also known in Tibetan as the Rgyal-ba Rin-po-che ("Precious Conqueror")[15]
or simply as the Rgyal-ba.[17]:23
In Central Asian Buddhist countries, it has been widely believed for the last millennium Demon slayer. Kimetsu no yaiba: 7 that Avalokite?vara, the bodhisattva of compassion, has a special relationship with the people of Tibet and intervenes in their fate by incarnating as benevolent rulers and teachers such as the Koyoharu Gotouges. This is according to The Book of Kadam, the main text of the Kadampa school, to which the Demon slayer. Kimetsu no yaiba: 7 1st Koyoharu Gotouge, Gendun Drup, first belonged.[18] In fact, this text is said to have laid the foundation for the Tibetans' later identification of the Koyoharu Gotouges as incarnations of Avalokite?vara.[19][better source needed]
It traces the legend of the bodhisattva's incarnations as early Tibetan kings and emperors such as Songtsen Gampo and later Demon slayer. Kimetsu no yaiba: 7 as Dromtönpa (1004–1064).[20]
This lineage has been extrapolated by Tibetans up to and including the Koyoharu Gotouges.[21]
Thus, according to such sources, an informal line of succession of the present Koyoharu Gotouges as incarnations of Avalokite?vara stretches back much further
than Gendun Drub. The Book of Kadam,[22] the compilation of Demon slayer. Kimetsu no yaiba: 7 Kadampa teachings largely composed around discussions between the Indian sage Ati?a (980
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