The monk's lecture in the square began by basically repeating all the verses of the 'Diamond Sutra' on one side, and although this sutra was very long, according to his uninterrupted and extremely rhythmic recitation, it was completed in about an afternoon. Pen, fun, pavilion www. biquge。 info

At that time, all the ascetics in the entire ancient city of Loulan had basically gathered in the square, and even some ordinary people in Loulan who were more curious about Buddhism came to the edge of the square, sitting or standing there.

At this time, after the Diamond Sutra was finished, the senior monk put down the wooden fish in his hand and began to discuss the Dharma.

Discussing the law is also to solve doubts. It is an extremely important step in the opening of the altar, and the gathering between the Buddha and many believers in those years was actually contained in a question and answer.

After the white-eyed monk who was sitting on the wooden lotus platform put down the wooden fish in his hand, he spread his hands in the two directions in front of him, making a look of asking questions.

At this moment, in the square, in addition to the twenty or thirty Loulan people who watched the excitement, the number of ascetics gathered here has reached 300 people, almost occupying most of the square.

Among them, there are also monks in the Jindan stage, although these people look very poor and poor, just from their extremely quiet looks, I am afraid that they are all extremely stubborn and extremely strong Buddhists. If these people don't ask, if they do, I'm afraid that all of them will be extremely difficult to answer.

The fact that the white-eyed monk was able to accept any question with such a calm attitude in itself represents his high self-confidence.

At this moment, in the face of the announcement of the white-eyed monk, a person in the square immediately opened a question.

Looking closely, this person was a yellow-faced monk sitting next to Li Sen, and this person was the monk who had been insulted and driven away by the residents of Loulan in front of Li Sen before, but he had never complained.

He stared at the white-eyed monk with a pair of eyes, and asked: "In the clouds of the Buddhist scriptures, the Buddha smiled with flowers, and the Buddha smiled at the flowers, and he was able to inherit the mantle." Let me ask Zen Master Baimei, what does this 'smile mean'?"

When the senior monk known as the 'White Eyebrow Zen Master' heard this, he glanced at the yellow-faced monk, but did not answer, but smiled slightly.

The yellow-faced monk did not give up, still staring at him, and asked again without moving.

After asking this question a second time, the white-eyed Zen master opened his mouth open.

"The Buddha's 'smiling flowers' is an allusion to Zen Buddhism that transmits the heart from the heart, which contains two meanings, one refers to a thorough understanding of Zen principles, and the other refers to mutual tacit understanding, heart and mind comprehension, heart and mind, heart to heart. Do you understand?"

Hearing this, among the many monks sitting below, a small number of them did not change their expressions at all, as if they had known this truth for a long time, and most of these people were monks in the Jindan stage realm.

The rest of the ascetics who were in the foundation building period, and even a very small number of ascetics who only had the qi refining period, were mostly as if they understood but did not understand.

The yellow-faced monk replied even more directly: "Zen Master, the disciple has not understood, please explain the doubts in detail." ”

What this person said was so direct that ordinary people would inevitably feel a little unhappy when they heard it. But the white-eyed Zen master was not annoyed when he heard this, and still said with a smile on his face: "Good, good, what the Buddha preached is actually a kind of most peaceful, quiet, leisurely, and wonderful state of mind, this state of mind is pure and unstained, indifferent and open-minded, desireless, greedless, unrestrained, calm, invisible, transcendent, unshakable, and eternal in the world, which is the highest state of 'no phase' and 'nirvana', which can only be perceived and comprehended, and cannot be expressed in words." And Ka Ye's slight smile, it was precisely because he realized this realm that the Buddha passed on the mantle to him. ”

"What the Zen master said, could it be that this supreme realm cannot be described in detail in words, so this special method of 'heart transmission' was chosen?"

Not only was he a little stunned, but Li Sen also understood a little.

For Li Sen, although he does not know much about Buddhism, some of the Taoist scriptures are still clear after all. For example, the Tao Te Ching, which is the core of the Taoist collection, has a cloud at the beginning of the Tao 'Tao Ke Dao, which is very Taoist. The name is famous, and the name is not very famous. The beginning of all things without a name, the mother of all things with a name. The meaning of this sentence is that some things originally had no name, and the so-called names were actually added by our descendants. And among these things, the extremely mysterious principle of heaven and earth is 'Dao', and I can't use one word or one word to describe it, so I can only use the word 'Dao' to summarize it.

Therefore, it was only later that there was a passage dedicated to explaining the Tao.

There is a mixture of things, born from nature.

Lonely, independent and unchanging, Zhou Xing without dying, can be the mother of the world.

I don't know its name, the strong word is called the way, and the strong name is big. The big is gone, the past is far away, and the far is reversed.

Therefore, the road is big, the sky is big, the earth is big, and the people are big. There are four major domains, and people live in one of them.

Man is the law of the earth, the earth is the law of the sky, the heaven is the law, and the Tao is the nature.

Therefore, in the Taoist interpretation, although the Tao cannot be described in detail, it is the closest to nature.

And now, in the theories of these Buddhist monks, there are some supreme realms in Buddhism, which cannot be described in words, and can only be carried out through the special way of smiling and smiling.

Just like now, although the yellow-faced monk understands the relationship between 'smiling flowers' and 'heart transmission', he still doesn't understand this supreme realm of Buddhism. So he still asked questions unceremoniously, hoping that Zen Master Baimei could answer.

In this regard, the white-eyed Zen master just smiled.

"We can't teach this supreme state of 'unphased' and 'nirvana' directly, nor can we teach it in words. Everything still depends on one's own enlightenment, that is, through 'self-realization'. It is precisely because of this that we force ourselves to become conscious in such a bitter cold place through constant self-discipline and strict discipline. That's all the old monk said, do you understand?" said this, and the white-eyed monk looked away from the yellow-faced monk.

The yellow-faced monk also stopped talking and sat down directly. But looking at the thoughtful look on his face, it was obvious that he was thinking about a lot of things.

Not only was he thinking, but Li Sen, who was sitting beside him, also showed a hint of surprise at the moment.

Before, Li Sen was surprised that these monks had a good life, but why did they have to torture themselves in such a bitter cold place. Now it seems that their extremely hard life is precisely to extinguish their lust, sharpen their minds, and force themselves to have an epiphany and enlightenment.

This method is somewhat similar to Li Sen's cultivation of the 'Vajra Body Protection Divine Skill' back then, but the difference is that Li Sen simply sharpened his body to improve the power of alchemy. And these monks are further torturing their bodies and minds to achieve transcendence.

"It is worthy of a unique Buddhist cultivation system, and this cultivation method is indeed very different from the cultivation of Taoism. It can be said that there are two completely different ways of cultivating. ”

Li Sen couldn't help but sigh when he thought of this.

However, just when Li Sen sighed, another voice of questioning sounded in the square.

This time the question was asked by a monk in the Jindan period, and the question asked was much more profound.

"We do asceticism in order to see our true nature. And what will happen when you see your true nature?" asked a monk of the late Jindan period, dressed in a monk's robe full of patches and with white hair hanging down on the ground.

His question is very profound, provided that he has glimpsed his own nature, that is, his ascetic has achieved the purpose he originally requested, but after achieving this goal, he has lost his way again.

To put it simply, this is a Jindan stage monk who is stuck on the bottleneck of cultivation, and then asks a Yuan Infant stage monk for advice.

If this problem can be solved, I am afraid that this monk in the late stage of Jindan will have to go further in his cultivation realm.

Therefore, not only did many of the monks in the audience look stunned about his question, but even Li Sen couldn't help but be curious.

'Asceticism' is for enlightenment, and epiphany is for getting a glimpse of the nature of the world, knowing one's own nature. But after that, what then?

"To get a glimpse of nature is to be at ease. ”

Zen Master Baimei solemnly said: "All sentient beings have the consciousness of Alayya, which is originally perfect and pure. Birth is the same as nirvana, such as the bright moon in the land. The people of the world have seen a profit and loss, but the moon has not increased or decreased. Tibetan knowledge Yier. In the realm of all living beings, the nature is always round and pure, and does not increase or decrease. ”

The white-haired old monk bowed with his palms together and said very respectfully: "Please also ask the Zen master to explain in detail." ”

Hearing this, Zen Master Baimei sighed and said, "Buddha, for example, there are great scriptures. Measure the three thousand worlds, write the three thousand worlds, and everything is done. The so-called writing of the big iron fence mountain, the amount of the big iron fence mountain. Write about the things in the earth, and measure the earth. Write about things in the middle of the world, and wait for the middle thousand worlds. Write about the things in the small world, and wait for the small world. If it is four heavens, if the sea, if Mount Meru, if the earth and heaven palace, if the desire realm is empty and dwelling in the heavenly palace, if the ** palace, if there is no ** palace. Write them one by one, and they will be equal to this great scroll. Although the number of worlds is so large, and all dwell in a speck of dust, like a speck of dust, all the spectre of dust is the same. ”

As soon as these words came out, Li Sen only felt as if he was in the clouds, and he didn't know what to say.

But the white-haired old monk who had cultivated in the later stage of Jin Dan sighed with a look of disappointment, and then he clasped his palms together and saluted again, then closed his mouth and stopped talking.

From the look on his face, it seemed that he didn't get an answer.

At this moment, another monk in the audience spoke: "Even so, please ask Zen Master Baimei to talk about 'great freedom' a little bit, so that I can wait for a glimpse of the appearance of this realm, and I will yearn for it in the future." ”

Hearing this, the white-eyed Zen master was silent for a moment, and finally nodded slightly.

"The Buddhas have the power of great freedom and supernatural powers, that is, the realm of freedom and unhindered transcendence. Comfortable and comfortable, without asking for anything else, without external objects, self-fulfillment, this is the 'great freedom' of Buddhism. To be called the great one refers to the full realization of the self, the perfection of the extreme, the complete end of suffering and suffering, and the ultimate satisfaction of the needs of life. 'I am the King of the Dharma, and I am at ease with the Dharma'. The Buddha is at ease in everything. Therefore, the Nine Realms of the Buddha's game are called 'Great Freedom', so all the sages attain it by doing nothing. ”

When many monks heard this, many looked at each other.

Zen Master Bai Mei had no choice but to continue to speak, further explaining: "A Buddha who is at great ease, respects the free will of all sentient beings, is a great blissful person who compassionate all sentient beings, a great gamer who travels unhindered according to the wishes of sentient beings, and a good teacher and friend who guides sentient beings to achieve great freedom and freedom. The Buddha does not give freedom to sentient beings, but only shares his freedom with sentient beings, so as to stimulate sentient beings' desire for the perfection of individual life, and thus guide sentient beings to become free and free themselves. In the process of self-realization and self-fulfillment of sentient beings, the Buddha only provided the necessary assistance and convenience, but what the Buddha actually taught was the 'self-nature of sentient beings'. ”

Hearing this, the monks in the audience were silent, and after a long time, they began to nod their heads intermittently, showing their approval.