The practice of Buddhism is different from that of Taoism, and many methods focus on the cultivation of mental power. It may even be an exaggeration to say that almost all of Buddhism's magical spells are based on the cultivation of mental power. Whether it's all kinds of mantras, meditation, visualization, mudras, or all kinds of other great powers, they all need to be built on a strong mental power. The power of the mind that has been cultivated can be correspondingly transformed into the power of willingness, wisdom, convenience, action, divine transformation, bodhi, and even the power of turning the Falun.

The so-called wish power is achieved by the power of the mind, and in Buddhism it is also called the power of the original wish, or the karma of the great wish. It is a very different way of practice for Buddhism than Taoism, and it is the power of Buddhism's disciples to make a wish in their practice, and to achieve it as their mental power becomes more and more accomplished. Among the disciples of Buddhism, each disciple has different reasons for entering the practice of Buddhism, and all of them are different, and the Dharma seat of each mountain is examined with the discerning eye, and the corresponding suitable practice method is selected. And the same thing is that all Buddhist disciples have to go through a series of questions after one year of entry, and the content is very large, one of which is to ask the disciples if they have a wish.

Wish, in simple terms, is the goal, the thing you want to do. Buddhist disciples have been practicing Buddhism for a year and have already understood what the Buddha taught. At this time, asking the disciple about the purpose of the practice, that is, what will happen to this practice. Isn't the purpose of practice to seek the path to eternal life and liberation? Why do you still ask for vows? This has to do with what the Buddha taught.

The practice of Buddhism is known as the act of compassion, the benevolent person gives birth to a qiē good, the compassionate person pulls out a qiē suffering, and compassion is the same as all sentient beings. In other words, it is not enough to be liberated by oneself, but also to be liberated by all sentient beings, that is, to be able to attain Buddhahood for all sentient beings. This is the Buddha's great wish, this wish, is why the Buddha left the 32 phases of incarnation. Leave the beginning of the Buddhist inheritance between heaven and earth.

Therefore, the highest vow in Buddhism is to make a vow to transform sentient beings like the Buddha. Of course, there are also disciples who think that they can't make that kind of great wish, so they retreat and make other great wishes, such as wishing to shine heaven and earth with their own light. I can break through the darkness for sentient beings, I also wish that I can cultivate some kind of supernatural power, I can relieve some kind of suffering for sentient beings, and I also wish that I can achieve eloquence and explain to the world the mystical aspects of the realm that the Buddha has comprehended, so that they can feel happy, and so on.

In short, Buddhist disciples make vows that are big and small, as big as blessing sentient beings with deep merit, and as small as being able to dedicate themselves to sentient beings. Many Buddhist disciples have strange vows, in short, they have everything. But in the final analysis, the power of desire is based on the achievement of mental power, and if the mental power is not successful. It will be difficult to fulfill the power of the wish, and it will only degenerate into an empty wish. Therefore, in Buddhism, disciples who are just starting out are only asked if they have a wish, but the real wish is only after the realization of the realm of knowing one's destiny. At that time, the cultivation of mental power had already achieved great success, and I was able to fulfill my wishes.

Why do Buddhist disciples want to make vows, in fact, this is also a kind of practice for them. When a great wish is made, it needs to be carried out immediately, otherwise it will still be reduced to an empty wish. But the so-called implementation is not so simple. For example, the Buddha vowed that all sentient beings should also become Buddhas, but in fact he did not go to become Buddhas for all beings. Instead, he passed down the 32 phases of incarnation and left a Buddhist heritage. This is because of the wish, not that whatever the wish is made, it will be fulfilled, otherwise the Buddha's vow has never been fulfilled.

What is the meaning of the wish for a practitioner? A practitioner enters the realm of knowing destiny and knows where this body comes from. The wish made at this time is of course in line with one's own destiny, and it is also a kind of achievement in the realm of knowing one's destiny, and it is an indispensable step in the cultivation world to continue to break through the realm of knowing the heavens. And for other beings. What a qiē wish has in common is that it originates from the meaning of the Buddha's wish to achieve all living beings. The so-called destiny is, of course, to be with all sentient beings! In other words, the cultivation of the power of aspiration involves the cultivation of the transformation of life.

People in the world will also have such a kind of thinking, that is, what they came to do between heaven and earth, and often use this to determine what their destiny is. In fact, this state of mind is exactly the state of mind that communicates the state of mind of a practitioner who knows his fate, whether it is a practitioner or a mortal. The only difference is that people in the world often have empty hearts and do not carry it out accordingly, but blame Providence for not adding it. However, practitioners have real cultivation evidence, and this is a world of difference.

Therefore, the so-called vow is the fulfillment of the practitioner's decision after understanding his or her own destiny. It can be said that a practitioner who does not know the state of destiny is unwilling. For example, although there is no such thing as a great wish, there is actually such a practice in the practice of the Daomen. The practice of truth is not based on words and appearances, but on what is actually done.

Lianhuazun suddenly asked the Vajra God at this time, which is the habit of this Buddhist inheritance. In fact, the realm of the Vajra God has long surpassed the realm of knowing fate, and he has already made a great wish, so how could Lianhuazun, who is the worldly deity of Buddhism, not know about it? The great vow issued by the Vajra God in Foshan at the beginning was to create a group of supernatural powers, which can confirm the path to Buddhahood and liberation. From the current point of view, he has created the Vajra supernatural power, and has achieved great success, and it is spread among the disciples of Buddhism, so it can be said that this wish has been fulfilled. But Lianhuazun brought up the old matter again at this time, but I don't know why?

Of course, Venerable Yunye didn't understand, so he said: "The old monk's great wishes are all in the eyes of Lotus Venerable, so why ask it many times!"

Lianhuazun said again: "Yes, the great wish of the Vajra God is clear in the eyes of the deity. The deity would like to ask the Vajra God, do you know how your great wish is different from the Buddha's great wish?"

Venerable Yunye's face changed, and he said: "How dare the old monk compare with the Buddha, but in terms of the heart of seeking liberation, the heart of the old monk should be no different from the heart of the Buddha. ”

Lianhuazun shook his head and said, "From the deity's point of view, the wish of the Vajra God is very different from the wish of the Buddha. ”

Venerable Yunye said: "Lotus Venerable, please speak up, the old monk is willing to hear the details." ”

Lianhua Zun said: "The wish of the Buddha is to become a Buddha in the wish." And the wish of the Vajra God is to become a Buddha in himself. There is only one difference, and nothing else. ”

When Huang Weiyang heard this, he immediately understood what Lianhuazun was talking about. The Buddha's wish is to make all beings become Buddhas, so he is a Buddha. So if there is a person who wants to become a Buddha himself, what is that? In fact, it doesn't matter what kind of person he is, anyway, he will definitely not become a Buddha yet. And in Buddhism, it is said that when the Buddha achieved the realm of all the conditions and called it the Buddha realm of Nirvana, he once said a sentence, which is really amazing, I can't imagine that all sentient beings are originally Buddhas, but they are just delusional shadows, so they can't be verified!

Since sentient beings are originally Buddhas, then why should Vajra God seek any way to become Buddhas? The meaning of Lotus Huazun is very simple: the practice of Buddhism is not to become a Buddha, but to show that sentient beings become Buddhas, that is to say, the practice of qiē is just to set an example for sentient beings. Now it can be seen from the wish of Vajra God that he has deviated from the Buddha's teachings!

Because I wish to become a Buddha, I am a Buddha, so I am a Buddha, so I am a Buddha. Because I wish all people to become Buddhas, we practice Buddhas, so we are close to Buddhas!

Venerable Yunye obviously understood Lianhuazun's words, three green qi suddenly flashed on his face, and there was a moment of loss of concentration in his eyes, he turned his gaze to the void, but asked Lianhuazun: "When the old monk made a vow, why didn't Lianzun break it?"

Lianhuazun smiled, folded his hands and said, "Venerable, it's not too late to break at this time!"

Venerable Yunye's body was shocked, and the extremely cold qi around him quickly pressed out of his body, and it was still approaching, and it was about to touch his physical body. Huang Weiyang saw Lianhuazun's smile, but because he knew the result, he couldn't help but sigh in his heart, Lianhuazun is merciful, but it's a pity that this old bald head with long eyebrows is still obsessed!

Immediately afterward, I saw that the eyes of the Venerable Yunye in the void recovered from the confusion, flashing a trace of coldness, and then raised his hand and slapped down, and the boundless extremely cold qi was shaken back again, soaring to ten zhang away, bringing a sharp whistling sound in the void. But seeing Venerable Yunye's hands folded, he bowed down and saluted Lianhuazun and said, "Lianzun's lesson, the old monk will keep it in mind. There has been too much gossip, and the old monk has not yet expressed to Lianzun his intention to invite you here! In fact, the old monk wants to borrow something from Lianzun in his heart......

Before Venerable Yunye could finish speaking, Lianhua Venerable suddenly broke off and said, "King Kong God!"

Venerable Yunye immediately responded, "The old monk is here!"

"King Kong God!" Lianhuazun didn't speak, he drank again, but he changed his name, and his voice was much quieter than before.

Venerable Yunye's face did not change, and he naturally responded: "The old monk is here!"

Lian Huazun's eyes showed a look of regret, and he drank out a third voice, "Yunye!" The voice became even quieter.

A silent strange smile appeared on Venerable Yunye's face, and the two snow-white long eyebrows were suddenly broken in half together, and his hands were closed, making a golden and jade sound, shaking the void, and he replied exactly the same for the third time: "The old monk is here!"

When he heard Venerable Yunye answer this sentence, Huang Weiyang found that the phantom of Lianhua Venerable in the sky and the thirty-two phases on the back of the cow who were closing their eyes and chanting incantations were all frowning, revealing an extremely unbearable and painful look.

After Lianhuazun drank three times, he stopped speaking, and Yunye Venerable suddenly laughed three times, and after laughing, he said: "The old monk wants to borrow nothing else from Lianzun, it is the robe on Lianzun's body!

Huang Weiyang was taken aback, he couldn't imagine that what this old bald man wanted was actually a Buddha's blood robe, could it be that he also wanted to be a Buddha in the world? This is not right, even if he has a robe, he will not be able to ascend to the position of the world's honorable! It seems that there is only one possibility, his purpose should be the same as Yuan Wuyi's deliberate ascension to the throne of the Forgetful Heaven, the purpose is not in his position, but in the things he gets in this position. Yuan Wuyi is for the Taishang Xuan Miao Sutra, and this Vajra God is even more direct, that is, he came to the Buddha's blood robe!

The robe is useless, and of course the Vajra God is the drop of Buddha's blood on the robe. The matter is already clear at a glance, obviously this Yunye old bald head is to break through the realm and verify that the Buddha realm is not possible, so he did such a thing. Thinking of this, Huang Weiyang couldn't help but smile bitterly, the worldly respect and forgetfulness of the generation of Buddhism and Taoism are all the same fate, under the betrayal of the disciples of the same sect, they died in the hands of the same monster Heijia, how can it not be embarrassing. (To be continued......)