Beginning as a Tantric Academy Monk

Chapter 758 The Temple Where All Dharmas Originate

It was as Lu Feng and his group slowly entered the "no man's land" that they arrived.

Within the "Temple of the Origin of All Dharmas," which has been "empty and uninhabited for a long time," behind the "spine"-like suspension bridge, there is a "fortified house" that no one is allowed to approach year-round; naturally, no one has ever wanted to go near it.

Near this "fortified house" lies one of the three "dungeons" that terrify the monks and masters of all the "temples of the origin of all dharmas".

It can also be called the "Lonely Hell," one of the "Three Hells."

Of these three hells, one is the "Eight Cold Hells" located in front of the "Great Snow Mountain," which is the one at the foot of the mountain next to the temple.

This is the "hell" that ordinary people can experience.

Inside are those who do not abide by Buddhist teachings, do not respect Buddhist teachings, and have offended the "lineage nobility"—the "sinners."

These people, regardless of the severity of their crimes, are all sent here.

It remained in the ice and snow.

Therefore, this place is called "Eight Cold Hells" or "Eight Cold Dungeons".

It is also known as the "Great Dungeon".

Corresponding to this "great dungeon" are the "small dungeons" of the "official residences" within the "fortified houses" of some temples.

Even the "Great Buddha" and "Great Noble" have their own "small dungeons".

These "dungeons" and "hells" together form part of a temple "universe." Sometimes, even candidates for the "supernatural powers" of a "yogi" practice in these "dungeons."

Between these two "hells," there is an even more mysterious hell.

It is located "deep in the mountains" behind "the Great Snow Mountain".

It is called the "Eight Hot Hells".

Many monks had never even heard of the location of this "dungeon," and no one knew what it was built for to imprison.

Although this hell is called "Lonely Hell", "wailing" sounds often come from within this "hell".

Such a "sound" terrified all the monks who passed by.

Just hearing it gives me goosebumps all over.

Therefore, this place is extremely dangerous, and the surrounding "fortified houses" have long been "abandoned".

No monks reside there.

Many of the "temples" remain perpetually lifeless.

Close the door.

Along with these "temples," the narrow alleyways surrounding them are formed by two constricted walls. The sun cannot shine through, and being deep in the mountains, they appear gloomy and eerie.

It's like a summer afternoon when it looks like it's about to rain, but it doesn't.

It was hot and humid, irritating, and terrifying.

However, today, just two days after Lu Feng entered the "no man's land," a "blockhouse" hidden among the "blockhouses" was opened.

The sun shone in from outside.

A musty, dusty smell wafted out and landed in the nostrils of those outside, making them want to sneeze.

The old monk who opened the "fortified house" remained oblivious to the surroundings.

His monk's robe was as old as the "fortified house" before him, and his shawl seemed to be covered in dust that had seeped into it and would never be clean. His hair was completely gray, and his whole body looked as if it were about to break apart. After the door was opened, the sunlight outside shone in, casting beams of light.

It illuminated this place.

Inside this "Great Scripture Hall," many prayer flags and Dharma flags have lost their color.

The only thing that stood out was the clean "deity statue" enshrined in the "Great Hall," which seemed out of place in this setting.

The entire "statue" was covered with countless "silk", completely obscuring his face.

Only from this "silk" can one glimpse a "pointed hat," which is the "guru's monk's hat." However, a "deity" wearing a "guru's monk's hat" is not necessarily a "guru."

The old monk didn't speak, but instead picked up the "bamboo pole" lying on the ground and peeled off the "silk" from the "deity statue" piece by piece, layer by layer, until it fell to the ground.

After peeling away the pieces one by one, one can see that this "statue" is not only covered with a large amount of "silk", but also with Buddhist treasures made of gemstones.

—Rubies, coral, pearls, silver, gold, and a large number of gold and silver handicrafts.

Even around his neck hung a "Gau box" depicting the "Wrathful Garuda Protector." This "protector" was a unique "protector" that emerged after the local "shamanistic protector" gradually integrated with Buddhism when Buddhism was introduced into the "esoteric realm."

Such "guardian deities" are not few in number in the "esoteric realm," and like "enlightened kings," some local guardian deities actually become incarnations of other "Bodhisattvas" in later stages.

There is another kind.

Just like "Vajrakilaya".

Not only the monks of the Lotus Chinchok Monastery practice the Vajrakilaya Dharma.

Even some "shamanic religions" have incorporated "Vajrakilaya" into their "shamanic worldview" and practice "Vajrakilaya Dharma".

Therefore, this "Guardian Deity" was originally the guardian deity of many sunrise temples near the "Great Snow Mountain", and even carried some shadows of the original guardian deity of the "origin of witchcraft".

It has certain regional characteristics.

On the neck of this "idol".

It even has a palm-sized, extremely exquisite "wheel of fate" made mainly of gold and a large amount of cloisonné enamel.

As all these "silk" pieces fell, the "idol" was finally fully revealed from within them.

It revealed its true nature.

It was a "deity" statue that looked like an extremely tall "great monk".

It should be the transformation of the spirit of the deceased monk.

Such "guardian deities" naturally wear "monk robes".

What they were wearing and carrying was naturally "Buddhist treasures".

Even now, after this "Buddha statue" has seen the light of day again, the old monk has disregarded the place, not even offering sacrifices or prayers, and has walked out on his own.

They then opened another side door of the "fortified house".

Open all the doors to the "statues" inside to let in some fresh air.

The old monk was old and frail, so he didn't work very fast. But when he was working, time seemed to fly by.

Under these circumstances, as the sun continued to set, this place quickly fell into the shadows.

Just as the "Shadow of Dusk" completely enveloped the area like a giant blanket, numerous footsteps echoed outside the "fortified house."

Numerous monks dressed in red robes entered the room one after another, like worker ants.

In a moment of leisure, the butter lamps, the complete prayer flags, the carpet on the ground, and the hanging curtains were all placed here intact.

The "three whites" and many "torma" that had been prepared were offered in front of this "deity".

After all this was done, a large monk with a broad face, high forehead, and ruddy complexion walked in from outside.

He was wearing a cassock and precious robe.

The Buddhist jewels adorning his body were no less impressive than those worn by the "deity" before him. After entering, he sat down alone, tidying his robes once more. Then, he pulled a small prayer wheel from his sleeve and began to "spin" it. Within this prayer wheel lay an entire "universe." With each turn of his wheel, this universe seemed to rotate in sync with his movements.

The sound of chanting rang out here. As the "Great Buddha," or rather, as the "Great Buddha" of the "Temple of the Origin of All Dharmas," his chanting was loud, pleasant, and clear. It was a sound that was clear to the ear, but upon closer examination, it was ultimately an empty sound.

Under this sound, the whole world seemed to fall silent, and at that moment, thick smoke began to emanate from the butter lamp.

These "smoke fumes" condensed and lingered, enveloping the Buddha statue.

It then gradually flowed and transformed into the shape of five monks.

They were dressed in monks' robes, but their faces were not visible to the naked eye.

These figures hovered around the chanting "Buddha," but the "Buddha" pretended not to notice.

He simply continued to sit in place, turning the long "kapala" prayer beads in his hand.

The length and magnificence of the kapala beads in his hand would astonish even a high-ranking monk.

This string of "kapala" is about six cubits long.

It can be dragged off a table or chair and onto the floor.

Furthermore, it is absolutely impossible for this "great monk's" "kapala rosary" to be a "human bone rosary".

Normally, turning a prayer wheel doesn't require turning the prayer beads, and vice versa—turning the prayer beads doesn't require turning the kapala. But now, this "great Buddha" is trying to do both.

He gently rotated the prayer beads with the palm of his hand, feeling the "Buddhist aura" contained within them.

The remaining five "monks" spoke at this moment, exhaling and making their voices heard.

However, the voices of these five "monks" were all the same as the Great Sound, without male or female, old or young. Even if they were from the east, west, south, north, and center, it would be meaningless to distinguish them. The "Dharma King" of the Lotus Chinchok Temple was right. When an old tree has grown for too long, its branches and its origin are actually the same thickness. Many "nobles" entered the temple and became "Great Buddhas". Many "Great Buddhas" went through various experiences and returned to their territories, becoming "nobles".

A net, a dense net, is right here, so their meaning can represent part of the meaning of the Great Snow Mountain.

"The Dharma King of Zhaju Monastery—I was unable to persuade him, as he was unwilling to get involved in this matter. When I went there again, his teacher, named Danluo Renba, stopped me."

He refused to see me again. Although he was a reincarnated Buddhist, I believed he had reached a crucial point in his life and needed to wait until his karmic connection with Buddhism matured. That would be the time for him to reap the rewards.

"A shadow" said.

"That's fine then. Even if it means having a pair of eyes watching over there, he won't make a move, and he shouldn't let that side have any impact. In any case, since the Buddha's enemy has already entered the land abandoned by the Buddha, he should be able to figure out what happened back then, given their abilities."

We must not let them spread their falsehoods and mislead the public any further. If we call them out—”

Another shadow said.

"Yes, I understand. I will make the arrangements. However, you and I must be careful, whether it is the Buddha's disciple or the other divine lineages."

Be careful, don't underestimate it. If we make a mistake, it will be like putting our eggs in someone else's hands.

Anyone who wants to pinch it can do so.

Another monk spoke up.

"Don't say that—there is no way out. In that land abandoned by Buddha, the barbarians have already fled far away after the battle of magic."

But those so-called foreigners should still be alive.

Even in the uninhabited area, those prophecies may have truly begun. It is certain that the Buddha's enemy would not open the hidden treasure. Now that we are all gathered together, we must naturally make preparations for both possibilities. I am only thinking that no one in the entire temple wants to see the hidden treasure opened, nor does anyone want those two monks to return.

As far as I know, it wasn't just one Nima lord who had this idea; several Jiaben (a type of military officer) had already led their troops to the vicinity of several temples.

It seems they intend to seize this opportunity to stir up trouble again. With several temples losing their head deity, it's like a tiger losing its teeth; there's nothing to fear anymore.

Therefore, I was thinking about whether to delay a little longer and see how things develop. Perhaps by then, without us even having to take action, others would already be restless and want to draw their knives.

If someone can't wait any longer, that would be the perfect opportunity for us to make our move.

One of the monks, who was probably "mature and prudent," said this.

Everyone was discussing this, but no matter what they said, none of them could make a final decision. There was one thing that needed to be noted, and that was that they were absolutely determined to eliminate the two bodhisattvas who had entered the "no man's land." Just as these people were speaking, the "monk" who had been chanting sutras with his eyes closed suddenly opened his eyes. He was like a man-eating tiger, and even his eyes revealed a sharp glint.

He is more like a "yogi," and supernatural powers are naturally a symbol of "wisdom."

He put away his "kapala prayer beads" and started shaking his "prayer wheel," saying, "So it's understandable that the Jider Grassland is unwilling to help. They didn't want to get too involved; they have their own things to do."

Ah, Central Plains, Zhajuben Temple has monopolized the trade route to Central Plains. Every year, the temple has to exchange golden gold for Zhajuben Temple's tea bricks. The original other route has been cut off completely.

If this continues, some nobles in the temple will still believe that the Central Plains still exist.

How can the Central Plains still exist?

He turned the prayer wheel, but his words were no longer filled with the ruthlessness of subduing demons, but with no trace of the compassion of universal salvation.

He turned the prayer wheel and said, "It was this time that the One-Word King said there was a Buddhist enemy who wanted to harm the Supreme Hutuktu, but look at his actions—"

How come there are our monks among those who were beheaded and imprisoned?
When I found out, the monks rushed over and found him already in the dungeon, skinned alive.

hehe. "

Having said this, he said to everyone, "Let's cast a divination to see what the Bodhisattva means. If the Bodhisattva permits it, then one of you will go to the place abandoned by the Buddha. In any case, you must not let those people get close to the hidden treasure."

If someone gets close to the sea.

Kill them all.

Under no circumstances should the secret be revealed.

No one is acceptable.

"good."

Once the words are spoken, it naturally has the effect of "finalizing the decision".

The five monks fell silent and all agreed. After the divination, a plume of smoke, like a live snake, disappeared into the nostrils of the statue before them.

A moment later, the "statue" actually came to life.

His face suddenly turned pale, but not the deathly pale of a paper doll; rather, it was a white as if it had been coated with ointment, reflecting light under the "butter lamp," before quickly regaining its rosy hue.

His coming down from there was so "shocking"!
Even so, he still wore a genuine smile on his face.

His two mustache tufts were slightly upturned.

They do not appear to be local monks.

—Of course, he is not Padmasambhava either.

Or perhaps they were the "yogis" that Guru Rinpoche brought with him back then.

He walked leisurely out of the temple. As he walked out, right in front of the "Temple of the Origin of All Dharmas," all the "fortified houses" and "temples" of the "Temple of the Origin of All Dharmas" were brightly lit. However, whether they were chanting sutras, meditating, reciting mantras, or walking back and forth, none of them saw such a person leisurely walk out of the temple and disappear through the still unopened gate.

During this period,

The "Great Buddha," who resembled a tiger devouring its prey, had piercing eyes, like a dragon or elephant, or a tiger or leopard. He stroked his "Gau box" and immediately thought of the "Jiaben" who had "mobilized troops." The troops surrounded the temple, and the temple also had many monk soldiers. It was these Jiaben soldiers who fought back and forth with the "Duoduo monk soldiers." Even after a day and two nights, in the end, no more than a hundred people were killed or injured.

It won't cause any serious consequences.

What could cause serious consequences was the power of those "Great Buddhas" and those "lineage nobles." If they had no problems, then the fighting under the temple would mostly be directed at the Chapas and slaves who wanted to "rebel" or "act out of line."

The "Great Buddha" sat there for a while, and after a long time, the surrounding "thick fog" dissipated. Only then did he call in the people he had just summoned to inquire about the matter.

He then fell silent again, waiting for things to begin.

(End of this chapter)