"I'll give you three days. If you haven't left in three days, I plan to go to Jinshan Temple to lie."
Xu Xian was very angry at the rogue behavior of the monks in Jinshan Temple and gave Fahai an ultimatum.
The system jumped out in time to join in the fun:
"Take Bai Suzhen and Xiaoqing to travel to Zhenjiang Prefecture, hang a sword in Zhenjiang Prefecture to save the world, find an opportunity to kill all the monks in Jinshan Temple, reverse the flood of Jinshan Mountain, find a golden relic from the stupa, and give it to Huijue will receive a mysterious grand prize and a chance to draw a lottery."
The system hasn't posted a mission for a long time, and Xu Xian felt that he didn't need to wait three days and could go directly to Zhenjiang.
The disaster that flooded the mountain was Bai Suzhen's, and she was suppressed by Fahai under the Lei Feng Tower. If this disaster could be reversed, Xu Xian would definitely do it at all costs.
However, the system actually asked Bai Suzhen, Xiaoqing and Xu Xian to go together, which made Xu Xian a little puzzled.
In order to prevent Fahai from discovering the identities of Bai Suzhen and Xiaoqing, Xu Xian asked the two women to stay in Xu Mansion as much as possible and not go out.
Xu Xian asked the system:
"When Bai Suzhen and Xiaoqing leave Xu Mansion and go to Jinshan Temple, will their identities be discovered by Fahai?"
system:
"Bai Suzhen and Xiaoqing have contributed to the rain, and thousands of creatures in Shushan have been sealed. They are only one step away from transforming into dragons.
The two of them had great merits, so Fahai and others would only think that they were dragons.
Before the two of them truly transform into dragons, if the killing calamity is too severe and they lose the golden protection of their merits, their identities will be exposed. "
Since there is no danger of revealing your identity, the next step is how to get to Jinshan Temple.
There are three ways to go to Jinshan Temple, by land by carriage, by water by boat, or by flying from the sky.
Although Xu Xian can't fly yet, he still hopes to fly there with Bai Suzhen. This is called flying together, how romantic!
Bai Suzhen and Xiaoqing had no objection to Xu Xian's proposal.
Huijue had been in Zhenjiang for three years and was relatively familiar with him. This trip was also related to him, so of course Xu Xian invited him to go with him.
Huijue readily agreed, but expressed objections to Xu Xianfei's past behavior.
"Amitabha!"
Huijue shouted the Buddha's name and said:
"On the way here, the poor monk saw the suffering of all sentient beings, but his ability was limited and there was not much he could do.
I have learned medical skills these days and want to practice it again and do my best to help those in need. "
Hearing this, Xu Xian smiled and said:
"Little Master, do you want to save all sentient beings?"
Huijue asked:
"What does it mean to save all sentient beings?"
Xu Xian said:
“Buddhism is divided into Hinayana Buddhism and Mahayana Buddhism.
Hinayana Buddhism cultivates oneself, jumping out of the three realms and not in the five elements.
Mahayana Buddhism is to save all sentient beings. "
Xu Xian and Huijue talked about the differences between Mahayana Buddhism and Hinayana Buddhism that he saw on earth.
Hinayana Buddhism is about self-transcendence, and Mahayana Buddhism is about saving people.
The Buddha must rely on his own salvation to save others. He must first save himself before he can save others.
In Hinayana Buddhism, the word "selflessness" is very important.
In fact, as long as you study Buddhism, you must be selfless, which is very important. The real great wisdom is empty space without form.
Mahayana Buddhism can ferry countless sentient beings to the other side. In Buddhism, a carriage is used as a metaphor for the tool to ferry sentient beings. Hinayana Buddhism is the collective name for the three vehicles of Buddhism: Shravakayana and Pratyekabuddha.
Theravada Buddhism generally advocates cultivating Arahantship in order to achieve the realization of emptiness and tranquility of self-liberation.
Mahayana Buddhism advocates the pursuit of Buddhahood. If you cannot reach the state of Buddha for a while, you can at least become a Bodhisattva first.
Xu Xian and Huijue talked about a story in the Lotus Sutra.
This is a difficult and dangerous road with a length of 5,000 kilometers. It is a vast wilderness, completely deserted, and terrifying. But only this road can reach the treasure place, where there are too many treasures to describe.
There is a mentor who is extremely intelligent, sensible and capable, and is guiding everyone on the path forward, knowing very well the dangerous obstacles along the way.
But halfway through, this group of people gradually became lazy and doubtful because they were tired and could not see the way forward, and they began to retreat:
"The road ahead is too long and difficult, let's go back."
At this time, the instructor adapted to the situation and used divine power to create a city three thousand kilometers in the middle of the dangerous road. He pointed to the front and said to everyone:
"You don't have to be afraid or worried, and you must never give up on the treasure. There is a city ahead. All you have to do is enter the city."
The exhausted people were immediately filled with joy, their fighting spirit was aroused, and they finally arrived at this transformed city.
While resting here, everyone felt that this city was already very good. Since they were out of the dangerous road, it was better to stay here with peace of mind.
Of course, the mentor discovered their thoughts. After everyone recovered their physical strength, the transformed city disappeared.
"This city was transformed into a place for you to rest. The treasure is not far ahead. You can move on now."
Who is this mentor?
This is the Buddha, and the people who are looking for the treasure are all living beings. This difficult and dangerous road is the road to liberation from troubles and practice to achieve fruition, and the end is to achieve Buddhahood.
After Jin Chanzi finished telling this story, he said to the five hundred Arhats and monks listening to the Dharma:
"Being bound by various worries in the cycle of life and death, this road of hardship and suffering is extremely long, but no matter what, we must get out of this dangerous path, forever escape the worries of life and death, and achieve supreme enlightenment."
But the Buddha also knew very well that if you directly told sentient beings that the end point is to become a Buddha, most of them would be daunted.
Because the road to becoming a Buddha is very long and requires extremely long and diligent practice.
The Buddha knew that sentient beings would be timid in their thoughts, so he used the power of expedients, powers, and skill to first teach the practice methods of the Shravakayana and Pratyekabuddha vehicles, so that they could first arrive at the city of "Theravada Liberation".
After taking a short rest here, you can understand that this is not the end, and you need to continue moving forward until you achieve true nirvana and become a Buddha.
On the road of spiritual practice, you have acquired the Buddha mind and nature, and achieved the fruit of Arahantship, but you cannot stop moving forward there.
You must know that only by attaining the supreme wisdom of Buddha is the true ultimate dharma.
Relatively speaking, Mahayana practitioners should initiate renunciation and bodhicitta at the same time, not only to cut off their own troubles and karma, free themselves from the six paths of reincarnation, but also to do everything they can to help all sentient beings.
Saving others means saving oneself at the same time, that is, "saving oneself and saving others" and "self-awareness of others" are not easy to achieve. This is the main feature of Mahayana Buddhism.
The Hinayana first focuses on self-liberation. Seeing the turmoil in the world and the suffering of reincarnation, it generates a strong renunciation, practices morality, concentration, and wisdom, and fully realizes the Four Noble Truths or the Twelve Causes and Conditions. The five thousand kilometers long road has been halfway through, and it has been realized. Obtain the fruit of Arhat.
When his practice has truly reached this level, the Buddha will also point him in the direction of becoming a Buddha.
Regardless of the Hinayana or the Mahayana, they are all practice methods established by the Buddha for sentient beings with different abilities. The ultimate goal is to escape from reincarnation and achieve Buddhahood. This is the Buddha's compassion for all living beings.
Jin Chanzi's theory was not supported by Arhats and monks.
They all believe that Buddhist disciples who become monks should be empty of the four elements. Only the Buddha Dharma is not empty. Studying the Dharma behind closed doors and saving oneself behind closed doors are the true meaning of practice.
If you enter the secular world to save others and become contaminated by the world of mortals, you may not even be able to save yourself.
Although Jin Chanzi created Mahayana Buddhism, he was unable to implement it.
Therefore, Jin Chanzi chose to be reincarnated as Xuanzang and began his journey to the west, which was his path to enlightenment.
Fahai and other monks from Jinshan Temple also stopped in the middle. They thought that was the end and regarded Buddhism as a tool for selfish money-making.
Finally, Xu Xian concluded with a sentence from an online novel on Earth:
“If the Buddhas of the West do not save sentient beings, I will.
If the Buddhas in the West do not send you sutras, I will go and get them.
If sentient beings do not seek the Dharma, I will send it away.
If sentient beings do not save me, I will save sentient beings. "
This was Xuanzang's obsession with traveling to the west. He succeeded in the end. Buddhist disciples no longer sought Buddhism cold-bloodedly, but instead had compassion and the desire to save all sentient beings.
After listening to Xu Xian's Mahayana Buddhism, Huijue suddenly realized and said:
"I understand, the monks at Jinshan Temple practice Hinayana Buddhism to save themselves, but what I want is Mahayana Buddhism to save all living beings.
They are selfish and self-interested and ignore the suffering of all sentient beings.
The Tao is different, and the monks of Jinshan Temple and I are always different. "
There was no Tang Dynasty in the Piaomiao Realm. After the Five Dynasties and Ten Kingdoms, there was the Chu Dynasty.
The Chu Dynasty was very similar to the Song Dynasty on earth in all aspects.
Therefore, there is no such thing as Xuanzang's retrieval of Buddhist scriptures in the Piaomiao Realm. Buddhism only has Hinayana Buddhism that benefits oneself and saves oneself, but does not have Mahayana Buddhism that saves others.
