Hearing Wukong's words, Chen Ang smiled and said, "If it were just like this, Wukong, you will be obsessed!"

"I told you about Buddhism before, and the truth that there is no self outside the mind, all things are impermanent, and all dharmas have no self. Now I tell you about Mahayana Buddhism, or whether it is impermanent, no self, and nirvana. Because these three are Buddhist Dharma seals, the fundamental way. If it is not what the Buddha said, it is still Buddhism. If it is not in line with it, it is also a false way. Even if it is said by the Buddha himself, it is also a false way."

"The great way and all things are wonderful, and we can see them, but they are only one of the billions of them. You should also know that what the mortal womb sees with the naked eye is very different from what the mortal eyes see. Under red, there are thousands of colors other than purple, and above the palace sound. The sounds of the size and size below the slight sounds are not heard by the mortal womb! The two aspects of sound and color are the masters of the six consciousnesses, and the Buddha said that the name and appearance are the head of the name. If the world is divided into the real illusion and realm, then all supernatural powers, ordinary people, are confused in the illusion world, but have not seen the true realm."

"Therefore, the Buddha said that the appearance of the form is actually the image of true illusion, the view of flowers in the mirror and the moon in the water. It is just because the only true realm is in your consciousness, and the ignorance arises, which is the "I". Therefore, all dharmas have no "I" and are all color and form, not emptiness."

The saint of Taiqing smiled and said, "The mortals look at flowers, roots, flowers, branches and leaves, just manifestations! The gods look at flowers, gather and disperse and condense, and only vitality! The Buddha looks at flowers, and the movements and stillness are ups and downs, and thoughts are just thoughts! These three are not separated from the appearance, but the true flowers have no self, so they are not known."

Wukong suddenly realized: "I am a grown-up in the East China Sea. I once heard a story in Aolai Country, saying that one day, a sudden wave suddenly arose overseas and rushed a divine aoke to the shore. The Aolai Country Lord took the people of the whole country to see it. There were three blind people, but they could not see the divine aoke, so he had to go forward to touch it. One touched the divine aoke's back and shouted: 'It turns out that the divine aoke is a big turtle.' One touched the head of the divine aoke and scolded him: 'It's obviously a dragon.' The last one touched the butt of the man in front, but laughed and refuted the two before: You are talking nonsense, you are obviously a man named Shen'ao, and I have touched his butt!"

"It turns out that the gods and monsters in the world are all blind people. They can only see the color of the gods, and they think it is true. But they are not known. Therefore, the gods in the heavenly court see the vitality and the Buddha in Lingshan see the thoughts, and the mortals can only touch the color. The gods and Buddhas laugh at the mortals, but they don't know what they see are also color." As he said that, he couldn't help dancing, and the monkey's face was ridiculous and ridiculous.

Chen Ang smiled at it: "You are touching the edge!"

He also said to Taiqing Zhenren: "I look at this flower and know that it is not the whole form, but seeks its appearance. I stick to the form and look for its emptiness, and gets the truth from emptiness. It can be said that I am illusory and seeks the truth. What I learn is the principle of practicing the truth through falsehood, and seeks the full form and gets the truth through various obsessions. I do not seek to realize the truth in one day, but only seeks to get closer to it gradually." Chen Ang talked about scientific pursuit. He used the metaphor of the truth of scientific research, that is, with the help of the material properties of things, to explore the laws and connections behind it, that is, emptiness. From this law and connection, we can understand the material properties of things more deeply, and finally achieve the process of gradually approaching the truth.

This is Chen Ang’s desire to seek the Tao. If you use the analogy of Buddhism, you will be able to see the appearance of the form and be close to emptiness, and you will break the color and be able to pursue the state of self in all dharmas.

In Mahayana Buddhism, this practice can be said to be deeply obsessed with and contrary to the Tao.

Taiqing just sighed: "Fellow Taoists can be said to be great perseverance, great determination, and great wisdom. They just don't seek liberation, and may be beneficial to the Tao." He saw Chen Ang slightly above the lotus in Lingshan Mountain, but a white lotus turned into quarks from countless bouncing strings, gathered into atoms, and finally formed cells, split and grew, and a lotus bloomed. There was a material world in the lotus, which was born from the explosion of particles. In the blink of an eye, the universe cooled down, gathered into galaxies, and opened up an infinite world of star seas.

Chen Ang explores various principles of the material world, and is condensed in this flower. There is a cosmic information model, covering various macroscopic and microscopic information phenomena.

Although Wukong has a pair of spiritual eyes, he can only see the flower in the end. Although he has a clear understanding, his math foundation is too poor, and he is only half-understood and confused. Only the saint Taiqing has already seen the wonders and realized it in his heart.

Then Chen Ang asked, "I wonder what this flower looks like in the eyes of the saint Taiqing?"

Lao Dan pondered for a long time before he slowly sighed: "Tao gave birth to one, one gave birth to two, two gave birth to three, and three gave birth to all things. All things carry the yin and embrace the yang, and the qi is harmonious." The right hand slightly the void, revealing a little chaotic vital energy, then the two yins are born and transformed, and the three are running. A green lotus is created out of thin air, embracing a world of vital energy, floating in the sky, turbid and sinking in the earth, and then the infinite vital energy breeds all things and nourishes all things. "One is that vital energy gathers and condenses, and all things are produced." The left hand also became a little far away in the void, and suddenly a golden lotus appeared from nothingness.

He also said: "The other kind is the thought of wishing and thinking is fulfilled."

Chen Ang smiled slightly and suddenly said, 'The flowers are there!"

Lao Dan smiled and said, "The flowers are there!"

There is a world of thought in the golden lotus, which is what Lao Tzu dreams about, and is exactly the same as Chen Ang’s previous creations.

The two worlds show the appearance of all things that Lao Tzu has seen. All kinds of vitality are wonderful and the power of wishes is manifested. Chen Ang has studied it for a long time before he can understand all the various Taoist fruits among these two lotus flowers. After all, the green bull and Wukong are creatures in this world. They are not unfamiliar with the world of vitality and the world of thought power. Instead, they can understand a lot. Although it is only in case, it is also very terrifying.

The tits transformed by Erlang's little sanctuary were even more fascinated by the three lotus flowers, and they couldn't help but fly into the house, but made the Six Dings and Liujia divine generals change their qualities and said to me, "Why is Erlang Xiansheng Zhenjun so reckless? He hits the saint like this and tells me what to do? It's really not to stop me, so why bother us." Refraining from the expedient being, he said: "After all, he is the nephew of the Jade Emperor's Great Heavenly Lord family. How can we offend him? In the future, he will be guilty of the Taishang Laojun. Laojun is inaction, and I believe he will not care about us."

After all, it was the Jade Emperor who had the authority to suppress Laojun, allowing Erlang Zhenjun to fly down the lotus branch.

Next to Wukong, Qingniu could understand it halfway, and Yi Xi was even more confused, so she had to ask the saint, "Why are the two saints laughing? Is there any deep meaning in this?"

"Buddhist **, there is something out of nothing, the wonderful way is endless, and is often deposed to illusion by heretics. In fact, this is not the case! All things in the world are transformed by the great way. Where the way is, all things exist. The Buddha's son can guide the Buddha's Dharma body with a little Buddha's light in his heart, and he can come with his mind, and he can transform a Buddha's kingdom in his palm and reveal a world in his sand. They all come from this."

When Chen Ang explained, he casually interspersed with some magical powers, but he explained clearly what he said, the Buddhist Dharma, the mind light escape method, the Buddha's Kingdom, the world of the palm, the world of the lunar sand, and the supernatural powers of the four magical powers, but the principles were obscure and difficult to understand. The saint of Qingniu sat down all day and understood three points. Erlang Xiansheng Zhenjun saw the three lotus worlds, and he was very wise and understood the most, but he was only 60%. After all, Wukong's foundation was shallow, and he was still a little short of Qingniu, only 2.5%.

The other mediocre gods and even the mortals with naked eyes such as Yi Xi can only obtain the essence of them, and they will not achieve supernatural powers.

Chen Ang first talked about the fundamental method, and then realized the four supernatural powers. Although it was clearly explained, it touched the fundamental meaning of the Mahayana sutra. Only those with profound wisdom can understand the Pure Land, save all sentient beings, and even the secrets of the underworld, and fully understand the wonderful truth of Lingshan. It turns out that Lingshan in the West is not here, not here, nor in the middle.

It is not in the flower of Chen Ang, nor in the Western Heaven World, but the Lingshan Mountain is in everyone's heart and on the top of the spiritual platform.

The Buddha showed up with his power and great wisdom and manifested the Lingshan Mountain and transformed into the Pure Land. This mountain is Mount Sumeru, which is the enlightenment of sentient beings. If you seek inward, it is the foundation of consciousness. If you seek outward, it is the manifestation of the Pure Land by the Buddha.

Chen Ang said that his spiritual mountain was seen in the flowers. It was not that he transformed into a spiritual mountain, but that the Lingshan was there and was seen by Chen Ang. Therefore, there was a Tathagata in it and three thousand Buddhas listened to it. The emptiness of the world is floating in color and outside of color, and everything exists, so all things exist in emptiness. When you see emptiness, you see color. If you want to see its color, you will see its color.

It’s not Chen Ang’s fortune, but everything is there, just waiting for you to discover it! As such, Chen Ang saw the lotus here, so it appeared here. If Chen Ang needs it, he can also see jade, Bodhi, birds and beasts, and even a world here. This is a wish, a thought, and a fortune!

This is the principle of Mahayana Buddhism to save the world and save people. If there is a Buddha in your heart, then the Buddha will be free and able to be saved, so the Buddha is a god and Buddha. If this is like the Buddhism before Mahayana, there is no self outside the heart and does not require external seeking. Everything is complete, the Buddha is just an enlightened person and cannot save people, so that he can teach people to save themselves.

Therefore, when monks practice internally, they learn Buddhism, but they ask believers to take their hearts as their own and seek salvation from gods and Buddhas.

Therefore, Zen Buddhism can scold Buddha and ancestors, but only realize it because it does not require external seeking and self-awareness. However, those who cannot be aware of themselves can only create a god and Buddha, take his heart as his own heart, and seek liberation. Therefore, Chen Ang smiled and said, "The so-called Pure Land is just a flower in the mirror and a moon in the water. Those who cannot be aware of themselves seek liberation from nirvana and pass through the sea of ​​suffering, but they are proof of the way of others. The so-called Bodhisattva practices are just illusions. They cannot obtain the true self."

After the two saints finished speaking Mahayana Buddhism, they had a sense of emotion. They had finished speaking. They immediately stopped preaching and asked the three people below to go back to understand themselves. Chen Ang turned around and made up for the homework that Wukong had owed these two days and rushed him back to study. The gods and immortals in all directions dispersed, and the auspicious clouds in the sky disappeared. Only the tits, but they looked like the two saints bowed three times before flying away, and a black slim dog followed behind and chased them.

The Taibai Venus Star in the sky came slowly. Looking at the scattered houses of the gods, he slapped his thighs and said, "The Great Heavenly Lord sent me to send an order, but I was shouted by the barefoot immortal, which was a mistake. Laojun has already gone back to sleep, how can he reply to the Great Heavenly Lord's will? Fortunately, the four directions are quiet and have not disturbed the Lingshan preaching. I can also go back to report to the Great Heavenly Lord."

He said as he grabbed the powerful ghost king who had been away for a long time and asked, "Have the two saints ever alarmed Lingshan?"

The powerful ghost king sang a promise and replied: "Taibai Xingjun, you are here late! Lingshan has never been alarmed, but the saint is so powerful that you don't have the chance to see him. What a pity! What a pity!"
Chapter completed!