Brands need to keep advertising and maintain their popularity. The same is true for teachings. They need to keep talking, even if no one listens, because once they stop, they will be replaced.

Brands, especially light industry brands, are difficult to survive without advertising because they are too substitutable. Without advertising, there is no popularity, and without popularity is death.

The same is true for the doctrine, and it has a substitute nature. If Tang Seng didn't speak it, the Buddhism of the Yogacara school would disappear. If there was no chance, there would be no chance of turning around. So even if there were few people listening, he would still say it.

Yunyao made 5,000 buns and steamed them outside the Water and Land Conference, and asked the people from the Prince Consort's Mansion to distribute them. As long as you go in and listen to one, you can get two hot buns, once each person, until they are delivered.

The water and land conference suddenly became lively, with more and more people coming to get buns again, most of which were elderly people. Anyway, they were fine at home, so why would they come over and save a meal for their homes?

There are also beggars, and they also have time, but they don’t recognize one of them, so they dozed off after hearing them.

However, Tang Seng didn't think there was any problem. The old man and the beggar were also members of all living beings. As long as someone came to listen, Tang Seng would speak very vigorously.

"Master Xuanzang, you are so calm. You can talk about these beggars who don't know the words, and even those who are asleep. If such a person can become a Buddha, wouldn't Ahmad also become a Buddha?" A young monk stood up from behind the crowd, dressed in a simple manner. He looked just a little novice monk, but his eyes were very divine, and he knew he was a monk at a glance.

Tang Monk didn't expect that someone would provoke the Water and Land Conference. There was no conclusion on whether he could become a Buddha.

Just like when monks discussed whether they could collect money when begging for alms, some monks thought it was OK, and some monks thought it was not possible. Therefore, the differences in Western religions have always existed since the age of monks, and the concept of the Black Lotus layman is actually one of the differences.

Whether Ahmati can become a Buddha is also a difference, and Ahmati is the most stubborn heresy. They do not believe that everyone can become a Buddha, they believe that only some people can become Buddhas.

When Tang Monk Pu saved all living beings, he naturally believed that everyone could become a Buddha. Then he had to face a question, that is, the young monk asked, "Does Yiyangti among all people include Yiyangti?"

For a moment, all the monks, even the sleepy monks, were cheered up and said that they were not sleepy. The Buddhism of the Yogacara school was circling around, but the question of whether Ahmadhi could become a Buddha was very simple. Can it be or can it be?

The young monk believed that Tang monk should not preach to the sleeping old men and beggars. He obviously believed that they were not qualified to become Buddhas at all. Obviously, he denied that everyone could become Buddhas, and believed that only a few people could become Buddhas. In the eyes of Mahayana Buddhism, this young monk was Yi Yati and he could not become Buddhas.

The young monk believes that not everyone can become a Buddha. If he has this idea, he cannot become a Buddha either. But if Ahmati cannot become a Buddha, then there will be flaws in everyone in Mahayana Buddhism becoming a Buddha, and Mahayana Buddhism itself becomes Ahmati.

It can be said that I killed myself.

Tang Seng is not ordinary Mahayana Buddhism, so he said naturally: "Yangti can naturally become a Buddha, and all sentient beings are equal. Although they do not understand my preaching today, they can sit here because they are destined to be my Buddha."

"What a great Master Xuanzang, he is indeed extraordinary. Even those who are asleep can pass to the West. In the future, even stones can be saved by you." The little monk said sarcastically.

"Senior Brother, is this little monk a monster?" Zhu Bajie asked his senior brother quietly.

Sun Wukong had already looked at it with his golden eyes, shook his head and said, "It's either a monster or a human monk. There is a faint Buddha light on him. He should be a disciple of Hinayana Buddhism. We don't have to worry about it. As long as it's not a monster, our master can conduct wheel scriptures with the other party." The great saint was not wrong at all. Although Tang Seng was afraid of monsters, he was not afraid of debate.

Even the old man and the beggar were wide open. It was obvious that the quarrel was much more interesting than preaching. They all wanted to see if the holy monk who returned from the scriptures was powerful or the monk who was unknown.

"It must be that the holy monk is powerful. This monk is so young, and he can be very capable at first glance." The beggars were chattering and wished that the two monks would fight and win, which would be the right one.

The next two monks began to quote scriptures and express their respective opinions. Hinayana Buddhism regards Mahayana Buddhism. The young monks believed that it was impossible for everyone to become Buddhas, and at most everyone would become Arhats. Those who were present would like to cultivate Arhats to be respected, let alone Buddhas. Therefore, Tang Monk now preaches the scriptures and plays the piano against a cow, which is a waste of time.

Of course, Tang Monk believed that Yi Yatai could become a Buddha, and that opportunities were equal in front of the Buddha, and anyone could become a Buddha, whether it was an elderly person, a beggar, or even a Hinayana Buddhist monk.

Everyone likes to listen to Tang Monk's words more, after all, Tang Monk's words include everyone. The little monk excludes the old people and beggars present. Although they don't understand it very well, it can also be seen from the young monk's contemptuous attitude that the little monk looks down on them.

"They are here not because they yearn for my Buddha, but because the princess cooked buns. In their hearts, my Buddha is not as attractive as the buns, and such people are simply impossible to become Buddhas." The little monk said mockingly.

If you have an enlightenment of Zen Buddhism, eating buns is also a practice of Buddhahood.

Of course, Tang Monk was not a Zen Buddhism, so he said: "Everything in the world is false, so what is the difference between buns and Buddha? Today they ask for buns better than Buddha, and tomorrow they can ask for Buddha better than buns. Whether it is Buddha or buns, everything is just a fantasy created by the Alaya consciousness."

The little monk obviously didn't expect that Tang Monk, a guy who had seen Tathagata, actually said that Tathagata was just a bun, and that all the Buddha statues in the Buddhist temple were replaced with buns.

In fact, it is also possible, because form is emptiness and is color, and you are not attached to Dharma or emptiness.

Tang Monk directly said that Tathagata was a bun, how could he say that? The little monk believed that everyone could not become a Buddha, and his admiration for Buddha was naturally incomparable. He worshiped Buddha and had Buddha in his heart, so Buddha was naturally not a bun. He could only say that his current level was the same as Tang Monk who had just entered Chang'an 17 years ago, and he maintained awe of Buddha statues. But now, Tang Monk could say the words "Bun is a Buddha", which shows that his realm was also at the height of being able to chat and laugh with Tathagata.

The young monk was choked and could not regard the Buddha as a bun, because it was too disrespectful to the Buddha. But if he insisted on putting the Buddha above the bun, he was indeed obsessed, and it would prove that he could not compare to the monk Tang. Anyway, he could not compare to the monk who was in front of him with a light and calm face and a moon-like face.

If you lose, the monk knows that he has lost. Since the buns and Tathagata are the same, the beggars, old men, monks, and even Yi Yatai, anyone can become a Buddha.

The gap between ordinary monks and Yichanti is definitely smaller than that between buns and Tathagata. When young monks face Tang Monk's remarks, they don't know how to fight back.

"Brother Monkey, Master, he arranged the Buddha like this. Will the Tathagata wear small shoes when he goes back to the West?" Zhu Bajie was a little worried about Master.

"Although Tathagata is unfaithful and likes to deceive others, he is not so scrupulous." Sun Wukong still remembers Tathagata deceived him, but he did not think that a saint like Tathagata would make things difficult for Master because of this.
Chapter completed!