Fahai travels through Tang Sanzang

Chapter 441 Sanzang, you and I are destined; the three realms are only mind, and all dharmas are only consciousness.

Buddhism seems to be a whole, but in fact there are many mountains inside, all of which are Buddhas and Bodhisattvas who have attained the Attainment Status, but individuals also have their own selfish calculations.

If one can truly be selfless, one must also be ruthless. So good and evil are in his eyes, what is the difference?

Just as the Dao is not benevolent and treats all things as dogs, only in this way can we treat everyone equally.

And compassion, perhaps, is a manifestation of selfishness.

But at this moment, just when the monks thought that no one would respond to the Buddha's words, they saw a Buddha riding a lotus platform to Sanzang's side. He just put his hands together and did not chant the Buddha's name. Are you interested in having an interesting discussion with the poor monk?"

The person who came was none other than Lingshan's guiding Buddha, one of the two saints in the West, the guiding Taoist, the incarnation left in the Three Realms.

When he was sanctified, he made a promise to make the West prosper. Compared with his younger brother Zhunti Taoist, the Taoist who guides him is much more pure. Even if the Lingshan Buddhist Mahayana replaces the Hinayana, as long as the West can prosper, he will not interfere. , but also to help.

Just like that day, the crack in the demon world in the Asura world was fixed, so that the Tathagata Buddha could escape into the demon world and saw Kinnara in white.

In this regard, it is a pity to lead the Buddha. After all, the main character of "Mo Luo" is the Wutian Demon Ancestor. Although the white-clothed Jinnara can also have some influence on Wutian, the effect is limited after all, it is better to directly Effective in the face of adversity.

But good fortune tricks people, and I don't know whether Laojun and Jade Emperor were intentional or accidental. They even chose to enter the demon world at the same time as them, so Wutian had to separate into two places.

And there is another thing that makes Jieyin Buddha curious. How dare Wutian go to see the Jade Emperor?
Seeing the Jade Emperor, wouldn't it be safer to let Baiyi Kinnaruo go?

And after the Buddha came back, he didn't explain the reason clearly to himself. In addition, the demon world and the three worlds have not yet merged, and it is really difficult to figure out under the chaos of heaven.

I had no choice but to let it go.

Just now, the Buddha was guided to listen to Sanzang's discussion on Tantric Buddhism, and saw him fighting with Vajrapani and Fudozun. I was also amazed again and again. The "Tang Sanzang" who came back through the cycle of calamities is really not the reckless "Golden Cicada" in the past. Son".

Not only the Tathagata Buddha, but even the Receiving Buddha also thinks that the current "Tripitaka" is indeed a very suitable candidate to take over Lingshan. If it weren't for this incarnation of himself here, the Receiving Buddha would want to cut off the "Three Zang" and take over Under his own sect.

The guiding sages in the Three Realms do not really have their own personal disciples. As for the disciples such as Maitreya, Kinnara, and Medicine Master, they are all from the disciples of the younger brother Zhunti, but when they worshiped the masters, they also worshiped together with the guiding sages. Also known as receiving saints as teachers.

Now he is just an incarnation of the receiving Buddha. Although he has a heart of love for talents, he has not shown it because of it.After all, when I was in Shangling Mountain, I had already had contact with him, and I knew that the Master Sanzang seemed humble, but in fact he was arrogant. I should just think about it in my heart, otherwise I knew that Sanzang would refuse. , but also to say it in public, Tathagata Buddha's face is not good.

Dainichi Tathagata just invited Tripitaka to join the esoteric religion, which is already a bit excessive. If he wants to accept Tripitaka as a disciple, the danger is even worse.

To lead the Buddha to enlightenment is undoubtedly above the Zhunti sage. If the Zhunti sage has the same idea, I am afraid that he will not be able to escape by saying "Tripitaka, you are destined to be with me".

Kong Xuan back then, and now King Peacock Daming, was forcibly abducted by the Zhunti sage.

Jieyin Buddha is also very proficient in Mahayana teachings, and he has carefully studied all the Tripitaka scriptures in the Sutra Pavilion.

It has to be said that the Tathagata and the three great masters did indeed spend a lot of hard work in order to establish Mahayana Buddhism. Although a large part of those Mahayana scriptures are on the opposite side of the Hinayana, they are in the eyes of the Buddha. Come on, this is more like carrying forward and inheriting.

The Hinayana teaching method does have its limitations.

This point was never denied by the Buddha, and the reason why he took a fancy to Sanzang was because he liked Sanzang's informal views and his ability to absorb the essence of other sects and other sects in one body.

In particular, it is even more commendable to be compatible with both the Mahayana and the Hinayana.

After all, on Lingshan, the opposition between Mahayana and Hinayana has always existed.

The monks in the Daxiong Hall, Fahai himself, and even the Tathagata Buddha on the golden lotus, actually did not expect that the one who "stands up" at this moment will be the receiving Buddha. "Hinayana teaching method".

Who among the monks present didn't know that the "Hinayana teachings" came from the hands of these two Western religion leaders?
Now Sanzang came to Lingshan from the Tang Dynasty to learn scriptures and debate Buddhism, precisely because the Hinayana was prevalent in the Tang Dynasty, the Mahayana was not revealed, and Sanzang was the number one monk in the Tang Dynasty, so the standard of his Theravada teachings is naturally beyond doubt.

It's just that on an occasion like today, isn't it a bit inappropriate to talk about Hinayana teachings?
But Fa Hai obviously didn't care about this.

"Amitabha."

Fa Hai readily accepted the proposal of receiving the Buddha, and was eager to try, "I dare not ask my ears, but I will stick to my wish. I thank the Buddha for fulfilling it."

In the past, Fahai's understanding of Theravada Buddhism was not that deep, but after coming to this world, his Theravada Buddhism was inherited from the Tripitaka, and combined with his own understanding of Buddhism, it will naturally be improved to a higher level.

Mahayana and Hinayana are both Buddhist teachings. Perhaps there are differences in the difficulty of understanding the scriptures, but there should be no difference in themselves.

"Please."

Receiving and leading the Buddha stretched out his hand, signaling Sanzang to speak first.

Then, I heard Sanzang say: "There is only one Buddha in the world, so a Buddha is not a Buddha, and a Buddha is not a Buddha."

As soon as these words came out, the expressions of all the Buddhas and Bodhisattvas in the Daxiong Hall all changed.

But soon, the monks calmed down. After all, this is the most fundamental way to distinguish between Hinayana and Mahayana.Not only is there only one Buddha, but in the Hinayana teachings, there is not even a Bodhisattva.

After all, Hinayana Buddhism specializes in the path of liberation, which is the path of life and death that dislikes humans and heaven. After practicing the fruit, they do not want to come back to be sentient beings again.
As for the Mahayana practice of the Bodhisattva Way, generally speaking, both self-salvation and salvation of others are emphasized, but in practice, depending on individual dispositions, there will naturally be different emphasis.

But, this is for those mortals!
Otherwise, before the emergence of Mahayana Buddhism in Lingshan, where did the Buddhas come from?
Fahai gave an explanation for this: "A Buddha is not a Buddha, and a Buddha is not a Buddha."

The Zen mechanism in it is actually very simple and does not have too many profound meanings. At least all the monks present still understand it.

"Wonderful." After listening to Sanzang's words, the receiving and guiding Buddha clapped his hands and smiled: "We only have the name of Buddha in vain, but we don't have the reality of Buddha."

Sitting on the golden lotus, the Tathagata Buddha looked at Guanyin Bodhisattva and seemed to say: "The reason why the Tripitaka is unwilling to become a Buddha is because of practicing the Hinayana teachings?"

The Bodhisattva shook his head slightly, "If that's the case, Sanzang has long since passed away, so how can there be anything to learn from?"

"Practice the Hinayana, you can cut off all your troubles in the three realms, and transcend the cycle of life and death." Then the Buddha asked Sanzang, "Since you are an eminent monk in the Tang Dynasty, you have profound Buddhist knowledge. Why have you not proved the Tao so long?"

Fahai also has nothing to hesitate, "If the poor monk does not seek liberation, he will not live and die, let alone destroy those who have cultivated the Hinayana with all their knowledge and wisdom and have been born into the world. The poor monk will not want to lose his humanity if he loses his way of proving the Tao."

To put it simply, the core meaning of Fa Hai's words is: I understand the truth, but I just don't want to.

Without waiting for the Buddha to speak, Fa Hai asked the Buddha, "And what is liberation?"

Invite the Buddha to put his palms together: "Get happiness from suffering, get rid of the sea of ​​suffering in the world, completely liberate the suffering of samsara, and realize the original mind that does not increase or decrease, and is neither born nor destroyed. What does Tripitaka think?"

"Destroy illusory appearances, eliminate the cycle of name, form, and consciousness, cut off the cause and effect of past and future lives, the entanglement of final karma and retribution, and transcend reincarnation. This may be called liberation." Fahai paused for a while when he said this. , then went on to say: "The Hinayana regards the four fruits as the ultimate and perfect fruit grounds, cut off seeing and thinking, go out of the three realms, and become arhats. That's exactly the case."

If we talk about outside the main hall, there may be many monks who may not be too familiar with the teachings of the Hinayana, but in this hall, even if the monks have not deliberately practiced the teachings of the Hinayana, some of the content of the teachings of the Hinayana, They still know.

The four attainments of Hinayana practice are actually the four stages in the practice process of Hinayana Shravakayana: Sutuohuan fruit, Si Tuo Han fruit, Ana Han fruit and Arhat fruit.

Among them, the Arahantship is the highest state in the Hinayana that has cut off the troubles of seeing, thinking, and afflicting in the three realms, and is the ultimate saint.

The liberation of Mahayana teachings is different.For the ten grounds of the Mahayana, one only needs to attain the first ground to be liberated; further up, until becoming a Buddha, the realm of liberation will naturally gradually deepen.The fruit position of the Buddha is the ultimate position of Mahayana Buddhism. One must diligently practice the six paramitas and ten thousand practices, and act righteously with the truth of the middle way.

"And the little monk thinks." Fa Hai said slowly, "Liberation is Nirvana, and the realization of entering the realm of Nirvana of the self-nature—"

"One, it comes from the pure nature of Nirvana. It means that all dharmas are true and rational, although they are contaminated by objects, they are pure in nature; they have countless subtle merits and virtues, they are neither born nor destroyed, and they are as clear as empty space; all sentient beings are equal and shared, and they are different from all dharmas. Not different; away from all appearances, all distinctions, no search for thoughts, no famous sayings, only the true saints can prove it from within. Their nature is inherently quiet—"

"The other two, there is a lingering nirvana. That is to say, it is true that if you get out of the obstacles of afflictions, even though there are slight sufferings that you rely on, the obstacles will never disappear—"

"The third one is Nirvana with no remaining attachments. It is true that birth and death are suffering, the afflictions are gone, the remaining attachments are eliminated, and all sufferings are eternally peaceful—"

"The fourth is Nirvana without a place to live. It means that the true Tathagata is beyond the known obstacles, and the great compassion Prajna is always assisted. From this, life and death, Nirvana, benefit and happiness, and the future.

"That's why it's called Nirvana."

All the monks in the Mahavira Hall nodded after hearing this. They have to say that the Dharma of Tripitaka is really profound. There are only four categories, and they discuss the different Nirvana liberation from the four aspects of Buddha nature, Hinayana sravaka and predestined enlightenment, and Mahayana. view.

The Buddhist teachings of the Tripitaka have not been limited to one family for a long time, and even have the appearance of a school of its own.

After talking about "Liberation and Nirvana", Fahai and Jieyin Bodhisattva respectively demonstrated the difference between "human self" and "dharma self", and their views on the two in Hinayana and Mahayana.

In the end, I also discussed some Hinayana classics such as "Long Agama Sutra", "Middle Agama Sutra", "Zengyi Agama Sutra" and "Miscellaneous Agama Sutra". There are always amazing witty words.

After the sutra discussion was over, even if he was guiding the Buddha, he couldn't help but said to Master Sanzang: "The poor monk has benefited a lot from discussing the sutra with Sanzang. It can be seen that the Hinayana Buddhism still has merits after all."

In fact, whether it is Hinayana, Mahayana, or other Buddhist sects, they come from the same source, even if their external manifestations are quite different.But at its core, they are all methods of persuading people to be good.

But when the discourse on the Sutras was over and he was about to return to his position to guide the Buddha, he suddenly asked Sanzang, "I don't know what advice Sanzang has for these many sects of Buddhism?"

After a moment of silence, Fa Hai slowly opened his mouth and said, "All dharmas are only consciousness."

The three realms are mind-only, and all dharmas are only consciousness.

This is the teaching of the Weizhi school. All dharmas with outflows in the three realms, and all dharmas without outflows and actions, all exist because of the eight consciousness kings;Without the mind king of the eight consciousnesses, there is no way to obtain all dharmas, and without the mind king of the eight consciousnesses, all dharmas cannot be born, so it is said that all dharmas are only consciousness.

To put it simply, everything in the three realms is the image of the shaking of the mind, and both the inner and outer worlds are all changed by the mind; the law of change is omnipresent.

Of course, "All dharmas are only consciousness" is only one of the teachings of the Consciousness-only Sect.

In Fa Hai's original world, the Wisdom-Wei School had cut off its lineage, but the Central Plains Faxiang School had inherited the mantle of Master Sanzang to a certain extent, and it did not completely cut off the Wisdom-Wei School.

On the basis of Faxiangzong, Fahai wants to establish the Consciousness-Weizong in this world according to his own perception of Buddhism.

"Everything is Consciousness Only" is not unique to the Consciousness-Only Sect. This is the essence of teachings taken from the Mahayana Yoga School, and the Consciousness-Only Sect and the Faxiang Sect are responsible for carrying it forward.

Fa Hai has never been content with the status quo.

Although his own comprehension is not low, even if he is practicing Zen, he is definitely able to handle it with ease.

It’s just that Fahai himself is more inclined to study the essence of Buddhism than Zen Buddhism, which focuses on the Buddha’s nature.
But in fact, whether it is the sudden enlightenment of the Buddha nature of Zen Buddhism or the study and practice of Buddhism of Weishi School, it is obviously not so easy for ordinary people to practice.

Zen Buddhism pays attention to sudden enlightenment, if you really have the opportunity, you will naturally have some insights.

But for the Zhiwei school, its Buddhist teachings are subtle and profound, and they are unfathomable. If it is not an eminent monk who understands Buddhist teachings, understands Buddha's nature, and understands Buddhist principles, it may be extremely difficult to even get started.

This is the limitation of the original Consciousness-Wei School, and now Fa Hai is in the same situation, and if he wants to get rid of this situation, it seems that he has to find opportunities among the Buddhas in the Daxiong Palace.

(End of this chapter)