As soon as Fengyu and Ksitigarbha Bodhisattva landed on the lotus, they were surrounded by children.
The bright giant walking quietly also approached them.
The children's innocent smiles and innocent voices made Fengyu feel happy and relieved, feeling that they were beautiful, pure and untainted by dust.
"Do you still remember the Yingling Xiaofeng who was transformed by you?"
Feng Yu froze and fixed his surprised gaze on the Bodhisattva's face. He did not expect that Xiao Feng would be mentioned suddenly.
Before the Young Hero King could speak, Ksitigarbha Bodhisattva calmly said: "Because of your salvation, Xiaofeng can have the opportunity to go to the Wheel-Winning Palace of Hell and be reincarnated as a human being. But..."
"But you arranged for Xiaofeng to possess the body of a person who had just died, and let him return to the world in this way."
Even if his words were interrupted, the Bodhisattva's expression remained calm and composed, without sadness or joy.
"I didn't let him be reincarnated as a human being, nor did I bring him to Children's City. I just let him borrow the identity of Taixu, a human boy, to live on."
"Why are you doing this?"
Fengyu and Ksitigarbha Bodhisattva communicated with each other through thoughts, but no one could hear their inner voices.
"There is not much time left to wait for Xiaofeng to be reincarnated and grow up. The doomsday judgment is just around the corner. If Xiaofeng was born in a mother's womb, she might not be able to grow up, nor can she wait for you to appear."
Feng Yu was stunned, unable to suppress the flash of memories.
"You are amazing! When you are reincarnated as a human being, you will definitely become an unparalleled hero when you grow up."
"So will we meet again? Will heroes meet heroes?"
"Haha, I will."
An indescribable loneliness enveloped him.
He bent down, stretched out his hands, and picked up a few children at his feet who were clamoring to be hugged and lifted up.
Those innocent and innocent children stretched out their little hands in cooperation and clung to the palms, fingers, arms and shoulders of the five-meter-tall giant.
"Xiaofeng could have chosen to be reborn in the pure land of mountains and seas hidden in lotus flowers, but he chose to be reincarnated as a human being.
He said that he wanted to save all sentient beings, so he wanted to be a human being. "
"My thoughts moved everywhere, and I sensed his wish the moment he made the move."
Ksitigarbha Bodhisattva's eyebrows and eyes are always lowered, showing compassion for all living beings, and the expression on his face is as emotionless as ever.
"Teacher, are you here to teach us the Fa?"
The spring-like voice of "I just came to see you" blew gently by the children's ears.
"But I want to hear you talk about Buddhism?"
"Yeah, I want to hear it too."
The formless Ksitigarbha Bodhisattva whispered softly: "What do you want to hear?"
"How can one subdue his heart? Should he have a heart that has nothing to live in?"
The children's eyes lit up, and they turned their clear and clear gazes to look curiously at the figure who said this.
Fengyu just couldn't hold back his thoughts and couldn't restrain himself from blurting out.
"How can one subdue one's mind? Should one's mind be born without abode? These are two good questions."
"How easy is it to subjugate one's mind and stop everything from residing in the mind?"
"If you want to practice Buddhism, you must first get rid of the five poisonous minds. Only when the mind is free from worries, without worries, without fear, and away from upside-down dreams, can you achieve ultimate nirvana."
In a childlike voice, you and I lingered around the two giants of light, talking to each other.
"Your current spiritual body is pure and untainted, just like the pure lotus growing in the children's city, untainted by worldly dust.
When you are born into the mortal world and have a body of flesh and blood, you will be contaminated by filth, and your true and innocent nature (true nature) that is pure and untainted will be sealed in the deepest part of your mind.
The beautiful and enlightened clear mind originally does not have any form of water, fire, etc., but it integrates everything, can accommodate all things in one mind, can pervade the world in the ten directions, and is always silent, without birth and death.
It is the sentient beings who have become confused, violated the enlightened and pure mind, and then merged with various phenomena, thus triggering the understanding of various things and having the understanding of various forms in the world.
Thoughts and emptiness; earth, water, wind, and fire; the six sense organs of eyes, ears, nose, tongue, body, and mind; the six objects of color, sound, smell, taste, touch, and dharmas; the difference between what can be seen and what cannot be seen by the eyes; people's perception of Wrong thoughts about things; the four noble truths of suffering, cessation, cessation, and the path; wisdom; enlightenment; generosity, precepts, patience, energy, concentration, and the six perfections of wisdom: reaching the purity of the other shore; becoming a Buddha; making offerings. ; The four virtues of Nirvana of eternity, happiness, self, and purity; entering the purity of the secular world and the dharma world; the wonderful and pure heart contained in the human being; breaking away from existence and non-existence; being something but not something.
Their existence is like light that does not come from the sun or the void, but it is also inseparable from the void and the sun.
They are contained in the pure heart that integrates all things, causing all sentient beings to generate various opinions.
Like a treasure of true and flawless mind, all sentient beings are perfect.
The six sense organs such as eyes, ears, nose, tongue, body, and mind, and the six objects such as color, sound, fragrance, taste, touch, and objects are not caused by causes and conditions, nor are they naturally possessed.
They are all produced by the combination of external causes and conditions, illusions and illusions. When the causes and conditions are dispersed, separation and illusion will also disappear.
The various illusory forms expressed by all things arise from illusory existence and are also destroyed in illusory existence. The nature of various phenomena and forms produced by illusion and illusion is the pure body of wonderful enlightenment, that is, the true and innocent mind!
The nature is untainted and pervades everything, it is harmonious and unobstructed, it contains and embraces the world in all directions, it always remains in silence, and it has no birth or death. "
Some children were dumbfounded and shook their heads to show that they did not understand the profound words; some children looked delighted.
Fengyu, who was confused, saw Ksitigarbha Bodhisattva sitting on the spot, with many young and pure people climbing on him.
The children burst into laughter, with bright and bright smiles on their lovely faces.
“Only when a pure mind arises when everything is not dwelling in the mind, can one understand the mind, see its nature, realize its true nature, and become a Buddha after seeing its nature.
The true mind is originally clear and clear, but due to delusion, it is impossible to see the true face of the true mind.
This true and innocent heart is exactly the pure and untainted true nature, that is, the Buddha nature! It is because of delusions and persistence that sentient beings have lost their true and non-delusive mind and cannot see the true face of their own Buddhas.
The Buddha's emptiness and formless Dharma body is the same as the original nature. The formless Dharma body is also emptiness. The bright side of emptiness is the true and non-delusive mind - the true self-nature, that is, the Buddha-nature.
If worldly living beings subdue their delusional minds, the true mind will appear. When everything does not live in the true mind, they will see their own nature (true nature) and become a Buddha. "
"Seeing one's nature and becoming a Buddha, is this what it means?"
"You've learned a lesson, teacher!"
Children of all sizes bowed in admiration, then clasped their hands together and reverently recited "Namo Amitabha!"
As a bystander, Yu was shocked and silently wrote down those words.
“If you believe that you are a Buddha, you will see the Buddha’s cognition, and the Buddha’s cognition is your own nature.
The nature is pure and untainted, harmonious and unobstructed, but it is polluted and obscured by various external realms, giving rise to greed, anger, ignorance, pride and doubt.
Karma will give rise to false views, and if you have false views, you will have the five poisonous minds. If you subdue your heart and purify your mind, the true nature of the Buddha will be revealed. "
Ksitigarbha Bodhisattva has countless souls, allowing them to be born from lotus flowers and give birth to human forms.
Countless boys and girls bowed their heads in obeisance, or knelt down on one knee, clasping their hands together and reciting "Namo Amitabha."
The bright giant standing upright or sitting cross-legged is silent, like an independent god descending from the world.
"The six roots and six dusts are not born from causes and conditions, nor are they natural in nature. They are all produced by the combination of external causes and conditions, illusion and false existence. When the causes and conditions are dispersed, separation and illusion will also perish.
The various illusory forms displayed by all things arise from illusory existence and are also destroyed in illusory existence. The nature of various phenomena and forms produced by illusion and illusion is the pure body of wonderful enlightenment, that is, the true mind without illusion!
Form is emptiness, emptiness is form! Therefore, form and emptiness are non-dual, and form and emptiness are two sides of one body. The six roots and six dusts are the illusion of false thoughts, which give rise to false views when encountering circumstances. They violate the enlightened and pure heart and produce various confusing views and distinctions. At the same time, they are also hidden by the pure heart that integrates all things.
Emptiness can give rise to the true and non-delusive mind of bright, pure and wonderful existence. This emptiness is the true self-nature that all living beings have, and is also called Buddha-nature.
Why can it be true that all things can arise from its own nature? All things in the world, including our bodies, are formed by relying on the true self-nature. They are the false combination of the four great elements of earth, water, fire, and wind. They are subject to birth and death. Everything that arises and dies is because there is a non-birth and death behind it. The truth is born from its own nature.
It is true that when one's own nature encounters conditions, a delusional mind will arise, and the delusional mind will produce an conditioned shadow, that is, a shadow, in the heart through the contact of the six sense organs with the six objects.
In essence, form exists because of the delusional mind, and delusional mind manifests because of color. Color cannot be separated from the delusional mind, and delusional mind cannot be separated from color. Therefore, color is not different from emptiness, and emptiness is not different from color. Color is emptiness, and emptiness is color. "
Note: "Original nature", "True Self-nature", and "Buddha-nature" have almost the same meaning, but the terms are used differently in the book.
(End of chapter)
