Simultaneous travel: I am proving the great way in the heavens.

Chapter 579 The Secret Teachings of the Sage Who Guides! Transforming the vast world into a dream of Brahma!
Sun Wukong was indeed a clever monkey.

These words are indeed reasonable and well-founded; with just one sentence, "Granting your opinion," they clearly elevate Luofu, this so-called Buddha, to a very high position.

Even if it were someone else, he wouldn't have shown such deference, even when facing Laozi.

Having been imprisoned under the Five Elements Mountain for over five hundred years, and having witnessed many things on his journey to the West, Sun Wukong is now truly able to discern the true nature of his own origins.

He truly stood firmly on the side of the Buddha.

They hold Buddhism in the highest esteem.

Even towards Luofu, the intermediate-level Buddha, he was flattered and fawned.

After Sun Wukong finished speaking, there was still no movement at the gate of Ruzhen Temple. It was as if the feather in Sun Wukong's hand sensed everything at that moment.

Accompanied by a flash of mysterious light, the mere feather was instantly enveloped by terrifying magical energy fluctuations.

The next moment, the feathers transformed into a golden phoenix wreathed in flames amidst the light. With a cry, the phoenix spread its wings and flew towards Ruzhen Temple.

Even Sun Wukong didn't react in time.

The golden fire phoenix that flew towards Ruzhen Temple spun around the moment it crossed the wall, and then returned to its original feathered form.

Just as it landed, it happened to be right in front of the Seven Emotions Bodhisattva.

Upon seeing this, the Bodhisattva of Seven Emotions felt a sudden tightness in his heart and dared not be negligent in the slightest. He hurriedly stepped forward and caught the falling feather.

The seven sisters looked at each other for a moment, and the eldest sister, the Bodhisattva in red, immediately spoke, instructing her six younger sisters to open the mountain gate and allow Sun Wukong to enter.

The red-robed Bodhisattva, holding feathers in both hands, went to pay homage to Luofu.

As expected of the Jade Emperor's daughter, even though this daughter was only left in the mortal realm when she descended to the mortal world to undergo tribulation, and her magical power and cultivation may not be very good, and her status is just that of a princess in name only, in terms of knowledge, the former Seven Fairy Maidens of Heaven definitely surpassed many of the great gods in Heaven.

Of course, the Seven Fairy Maidens' so-called knowledge was only at the level of knowing what happened but not why it happened.

The reasons behind it are unclear, but it is known who is a powerful figure that cannot be offended.

Without a doubt, the owner of this feather is the kind of person you absolutely cannot afford to offend.

The red-robed bodhisattva was not heading to the meditation room in Luofu, but rather to the room arranged for the Amitabha Buddha to stay.

Indeed, for Luofu, the arrival of the Buddha was an absolutely perfect opportunity.

It should be understood that the Buddha of Reception is the incarnation of the Sage of Reception. Even as an incarnation, the Buddha of Reception does not have the strength or the understanding of the Great Dao of the Sage, just as Laozi could easily guide the Golden Elixir Dao of Luofu.

The Buddha's mastery of the eight hundred heterodox teachings is something that Luofu Temple can only dream of.

In other circumstances, even if Luo Fu took the initiative to visit the other party, he might not have had the opportunity to receive guidance.

The Buddha of Amitabha is right here in his own temple. If Luofu doesn't seize this opportunity, he will truly be missing a golden chance.

Luo Fu was now like a good student in school, seizing every opportunity to ask his many questions to the rare teacher, the Buddha of Guidance.

The Buddha of Amitabha did not disappoint Luofu. Although he did not directly answer Luofu's questions, he began to explain to Luofu the supreme path of Buddhism, which is based on the concept of inverted dreams.

The so-called "inverted dream" is actually the secret teaching of the sage, the method of attaining enlightenment in dreams.

The concept of "inverting dreams" refers to reversing the boundaries between reality and illusion. The idea of ​​turning the illusory into the real and the false into the true is nothing more than an application of the concept of inverting dreams.

The true inverted dream is the ability to transform the vast world into a single dream of Brahma.

The boundary between reality and illusion has been completely broken, and reality and illusion are determined by the mind.

It must be admitted that the Buddha's inverted dream truly opened Luofu's eyes.

He even had a vague feeling that this supreme path of Buddhism was like opening a door of convenience for his shared abilities.

If one can truly master this Great Dao, then Luo Fu himself believes that there is no chance of becoming a saint in the future.

After all, he was different from the great beings of the Three Realms. To attain sainthood in the Three Realms, one must be bound by the Heavenly Dao within the realm of Heaven and Earth, and even saints are no exception to this.

As for the Great God Pangu's attainment of the Great Dao Saint, after Pangu's failure, what cultivators sought was nothing more than to attain the Heavenly Dao Saint.

Luo Fu, however, is able to prove the Great Dao he shares. Although he cannot compare to a true Great Dao Saint, as the number of shared worlds increases, he may not be inferior to an ordinary Heavenly Dao Saint.

At this moment, Luo Fu vaguely sensed that the arrival of the Buddha of Guidance did not seem to be solely for the sake of Tang Sanzang and his disciples.

Or perhaps his coming for Tang Sanzang and his disciples was merely an excuse; his true purpose was to impart the Great Dao of Inverted Dreams to Luofu, so that Luofu could accelerate the process of localizing the abilities he had shared.

To put it simply, it means helping Luofu share the Dao, and in the shortest possible time, to merge with the Dao of Heaven.

Compared to reversing the course of Heaven, even the Tribulation of Journey to the West is nothing more than a tribulation in the eyes of those true powerful beings of the Three Realms.

Putting aside everything else, when Luo Fu fought against the One-Horned Rhinoceros King of Jindu Cave, the Heavenly Dao Merit he gained in a short time allowed him to leap from Taiyi Golden Immortal to Daluo Golden Immortal in an instant.

It is no exaggeration to say that since the end of the Investiture of the Gods, the number of people in the Three Realms who have achieved the Great Luo Golden Immortal status is extremely limited.

It's not that cultivators after the Investiture of the Gods are less intelligent or less insightful than those before, but rather that the Heavenly Dao has become flawed.

The creation of heaven and earth is like the start of a new game. As the game progresses, more and more data accumulates, and calamities are meant to clear out this excess data.

But no matter how much redundant data is cleaned up, it cannot change the fundamental nature of the universe, which is the same as the increase of entropy.

Calamities like the Lich Calamity and the Investiture of the Gods Calamity, which nearly caused the entire world to be formatted, are themselves damages to this game.

This would force the game to be weakened in various aspects. For cultivators in the Three Realms, this weakening would indirectly increase the difficulty of attaining enlightenment.

The Dao of other worlds brought by Luofu is like constantly adding space for the universe to operate.

Even if it's just a small amount, it's enough to extend the game time.

The Buddha's teachings on the inverted dreams of Luofu were like transforming Luofu from a simple data cable transmission into a fiber optic connection.

Having long discovered that Luofu was attracting the attention of the sages, it was inevitable that he would suspect that the Buddha of Guidance was deliberately using the pretext of resolving the calamities of this westward journey, with the real purpose of imparting the Great Dao of delusion to him.

Luo Fu had just begun to guess the true meaning behind the Buddha's arrival.

Outside the meditation room, the voice of the red-robed Bodhisattva requesting an audience could be heard.

The arrival of the red-robed Bodhisattva did indeed interrupt Luofu's journey to seek guidance from the Buddha.

But this may also be part of the Buddha's plan to guide the Buddha.

After all, Sun Wukong arrived only a few hours after the Buddha of Guidance arrived.

During those few hours, Luo Fu received the Great Dao of Inverted Dreams from the Buddha of Guidance, but when he tried to advance further, he was interrupted by the Red-Robed Bodhisattva. For others, this might be seen as a predetermined fate.

But Luo Fu was certain that it was not ordained by Heaven, but rather determined by the sages, that Luo Fu could only receive this part of the inverted dream inheritance from the Buddha of Amitabha.

With a soft sigh, Luo Fu said, "Thank you for your guidance, Senior Uncle."

After speaking, Luo Fu clasped his hands together in prayer, bowed, and stood up, saying, "It seems that this disciple is not destined to hear the profound mysteries of the supreme Dao from my senior master."

The Buddha of Guidance nodded and smiled, saying, "If you are a true Buddha, you will naturally have the opportunity."

Luofu remained noncommittal, exchanged a smile with the Amitabha Buddha, and the two left the meditation room together.

The moment the door to the meditation room opened.

The feather in the red-robed bodhisattva's hand instantly transformed into a stream of light and arrived in front of Luofu.

Luo Fu immediately recognized from the feather that with its presence, his damaged Cloud Journey Wings and Grabbing Claws could be repaired.

More importantly, Luo Fu understood the true nature of this feather.

This feather is a phoenix feather from a phoenix.

Don't think that the phoenix is ​​only the one who voluntarily guarded the south after the Dragon-Han Calamity. On the contrary, the dragon, phoenix, and qilin are the three primordial races before the Lich-Demon Calamity, and their bloodlines have been left behind in the primordial world countless times.

If only the one in the south is a phoenix, then there would be no magical treasures like the Five Fires and Seven Birds Fan.

And this feather, if Luo Fu's guess is correct, should come from the mount of the Sage Nuwa, the Xuan Tian Fire Phoenix Jin Ning.

Xuan Tian Huo Feng Jin Ning can be considered a cousin of Kong Xuan and Da Peng Diao.

She is also a direct descendant of the Phoenix lineage.

But the most crucial thing about this feather, which comes from the Xuan Tian Fire Phoenix Jin Ning, is that it contains the Dao of Creation from the Sage Nuwa.

It was precisely because of the power of creation contained within this feather that the loss of Luo Fu's Cloud Wings and Grasping Claws was compensated.

Manipulating creation is the first of the thirty-six methods of the Heavenly Gang.

It is also the fundamental Dao of the sage Nuwa.

Such a feather contains a power of creation that is no less than that of the Cloud-Soaring Wings and Grabbing Claws forged in Luofu.

In Luo Fu's view, using it to restore Yun Cheng's wings and Qin Nai's claws would be a waste of resources.

To outsiders, this one-time use magic weapon would be the best choice to restore Yuncheng's wings and Qinna's claws, but for Luofu, the feathers are not the key, nor is the power of creation on them.

The key is that through this feather, Luofu can gain a glimpse of the whole leopard from a single spot and understand some of the mysteries of the Way of Creation.

Luo Fu now has neither magical treasures nor supernatural abilities; for him, the essence of the Great Dao should be his pursuit.

Luo Fu received the feather with both hands, bowed to the sky, and then put the feather away before saying to the Buddha of Guidance, "Great monk, I will now release Tang Sanzang and his disciples to go west. Would you be willing to go with me?"

The Buddha of Guidance smiled and shook his head, saying, "No need. This humble monk's journey has been completed. I only wish that the true Buddha, with his great wisdom, will save all sentient beings."

As soon as he finished speaking, a bottomless boat appeared out of thin air beneath the feet of the Buddha of Guidance. It lifted his figure and then transformed into a streak of light in the sky, heading straight west and disappearing in an instant.

On Luofu's side, after instructing the Seven Emotions Bodhisattva to pick up Zhu Bajie, Sha Wujing, and the others, he personally went to the meditation room where Tang Sanzang was.

When they arrived at Luofu, Tang Sanzang was sitting in the meditation room discussing the Dao with the sixth prince of the Lion Camel Kingdom.

Although one of them was proficient in Hinayana Buddhism and went to the Western Paradise to seek the Mahayana Tripitaka, the other became a disciple of Ruzhen Temple and studied the Mahayana lineage.

However, the unique nature of the Middle Vehicle lineage has led to a predicament where many disciples of the Ruzhen Chan School possess the Dharma but lack the Way.

Disciples of Ruzhen Temple can learn the Way of the Golden Body of the Wondrous Dharma by studying the Buddha's Wondrous Dharma Golden Body Sutra, and can also directly receive the Way of Controlling the Seven Emotions.

However, these are merely methods and techniques, not the fundamental path of Buddhism.

Whether it is a classic text written down or a tradition passed down orally, it has deviated from the essence of Pratyekabuddha Vehicle.

This has led to the fact that the vast majority of disciples at Ruzhen Temple have to follow a path similar to that of Taoist immortals, seeking the Tao through Dharma.

The so-called Pratyekabuddha Vehicle is actually just a name without substance.

Inevitably, some people will use the wondrous Dharma body and the seven emotions to control their desires, yet seek breakthroughs in Hinayana or Mahayana Buddhism.

Without a doubt, the sixth prince of Lion Camel Kingdom has taken this very path.

In his interactions with Tang Sanzang, he was inevitably influenced by Theravada Buddhism.

Don't assume that Theravada Buddhism and Mahayana Buddhism are really so clearly distinct.

The truly vastly different, even completely unrelated, are the Mahayana, Hinayana, and Central Vehicle Buddhism.

As for Mahayana Buddhism and Hinayana Buddhism, the distinction is not so clear. After all, the origin of Hinayana Buddhism is the product of the Taiqing Sage's westward journey to convert the barbarians into Buddhists.

While Theravada Buddhism may not reach the level of the Buddha, it is not lacking in any other aspects or in its subtle applications.

Just like in Chang'an, Guanyin Bodhisattva once said that the Hinayana Buddhism of Tang Sanzang and the Great Tang Dynasty in the East can only save oneself, not others.

Even the Water and Land Dharma Assembly in Chang'an, no matter how long it lasts, cannot help the wronged souls in the underworld to be freed.

The reason Tang Sanzang set out was to seek the Mahayana Buddhist teachings that could liberate the wronged souls in the underworld.

But as soon as they left the territory of the Tang Dynasty, Tang Sanzang used Hinayana Buddhism to deliver Liu Boqin's father, a hunter from Liangjie Mountain, from the dead.

Before this, in Chang'an of the Tang Dynasty, Guanyin Bodhisattva said that Hinayana Buddhism can only liberate oneself, not others, and it cannot help wronged souls in the underworld to be freed.

In the blink of an eye, Tang Sanzang used Hinayana Buddhism to help Liu Boqin's father pass on to the afterlife.

If it hadn't succeeded, so be it. But Tang Sanzang managed to get it done by chanting sutras to help the deceased.

First of all, it can be confirmed that when Tang Sanzang was performing the ritual to help Liu Boqin's father's soul pass on, he definitely did not recite Mahayana scriptures. After all, he was only at the very beginning of his journey to the Western Paradise.

This shows that Theravada Buddhism and Mahayana Buddhism are essentially different in terms of copyright.

One is the direct descendant of the two Western saints. The other is a knock-off version.

The former is capable of attaining Buddhahood and has proven it, while the latter, although acknowledged by the Buddhist community, has its upper limit locked. At most, it is the Śrāvakayāna of Hinayana Buddhism, and can only attain the Arhatship. Bodhisattvas and Buddhas are out of the question.

(End of this chapter)