Chapter 652: Duobao Disciple (Part 1)

The Duobao Sutra is the fundamental great method of Duobao Tathagata in the ancient Buddha Realm. The deeds of Duobao Tathagata himself are no longer verified. Even Zhen Yuanzi's memory only has a strong evaluation of him. There is no other unnecessary memory. However, from the Buddha Vehicle, Bodhisattva Vehicle, Arhat Vehicle, and Vajrayana, they all regard him as the leader of the Supreme Awakening Heaven World, we can see how much influence he has in the Buddha Realm. The subsequent Brahma Pure World Vehicle also regarded him as the Great Awakening Heaven King, and the True Zen Vehicle was regarded as one of the Eight Ancient Buddhas.

Xu Changqing combined several methods and Buddhist principles in the Duobao Sutra to create this Duobao Prajna 36th-grade World-based practice sutra, which is completely aimed at these mortals in the Buddha world who have no spiritual energy. The Buddhist principles of the entire sutra are all about a cliché Buddhist principle. Everyone has Buddha nature and everyone can become a Buddha. However, unlike other Buddhist scriptures, Xu Changqing wrote about the method of practical practice, and this method of practical practice.

, there is no need for any spiritual energy at all. What is needed is to practice faith and vows. Only by being extremely convinced that one is a Buddha and one believes in the Buddha nature in one's heart can one bless one's own faith and vows and bless oneself and cultivate into the golden body of faith and vows of Buddhism. In order to facilitate the realization of mortals in the Buddha realm, he also specially divided the power of faith and vows into thirty-six levels. Each level has its corresponding methods and methods to verify cultivation. It can be said that it is to teach the way to become a Buddha step by step.

Although the ultimate goal recorded in the thirty-sixth level of Prajna of the World of the World is to become a Buddha, the ultimate goal of realizing practice can only reach the level of a middle-grade golden elixir similar to that of an immortal. However, after practicing at this level, the physiques of these mortals in the Buddha realm will change and they can absorb spiritual energy to practice Buddhism. Xu Changqing's sutra is the fundamental method of all Buddhas and does not exclude the practice of other methods in the Buddha realm.

At first glance, Xu Changqing's approach seems to be accumulating strength for the Buddha world. With such a large number of monks joining in, the strength of the Buddha world will inevitably be greatly improved, even far exceeding the Kunlun Fairyland. In fact, Xu Changqing's approach is completely to shake the entire Buddha world from the foundation. The entire Buddha world is like a huge bubble, and the spiritual energy of the Buddha world is the film of bubbles, and the practitioners of the Buddha world are the air in the bubbles. The amount of air determines the size of the bubbles, but if the air inside the bubble exceeds the limit that the film can withstand, the bubble will burst and nothing will exist.

The increase in Buddhist practitioners has also increased the demand for spiritual energy in the Buddha realm. The Buddha realm is a world with barren spiritual energy, and a large amount of spiritual energy is concentrated on the seventy-two spiritual mountains. A number of practitioners like the sea pour into the seventy-two spiritual mountains, which will definitely make the spiritual veins of the Lingshan Mountains not enough to make it difficult to reach the Lingshan Mountains. If the upper level of the Buddha realm does not stop it, the Seventy-two spiritual mountains will probably be sucked and destroyed by these locust-like practitioners in the Buddha realm.

In addition, because everyone has the opportunity to become a Buddha, with the piousness of the mortals in the Buddha world, they will definitely gain more or less by practicing the thirty-six-level Prajna Sutra of the World. In this way, their power of faith and aspiration will be transferred to themselves, and they will no longer bless them to the Buddhist sects they had previously believed in, and eventually greatly reduce the power of faith and aspiration of the Buddhist sects. For most Buddhist practitioners, the power of faith and aspiration of believers is the root of the Buddhist sects.

Power, if these powers of faith and aspirations are lacking, these practitioners will not be able to condense the golden body and open up the Buddha's kingdom, and the entire Buddhist practice system will collapse. In addition to the true Zen multiplication that advocates the self-nature of becoming a Buddha, the other five vehicles cannot withstand such blows. In this way, the upper level of the Buddha's realm will inevitably prohibit mortals from practicing the thirty-sixth level of the world-based practice of the Prajna of the Three Treasures, which just achieved Xu Changqing's goal, and made the upper level of the Buddha's realm turn against mortals.

If a person is always poor, he will be content with the status quo and will not be dissatisfied with his current life. All he has is his yearning for an unknown and beautiful life. But if this person who has always been poor has obtained a huge amount of wealth and lives the life of a rich man, then if someone says that he was poor before and so he took away all his wealth, then this poor man will hate the robber to the core, even if the robber is the person he is closest to and admires the most.

When all the mortals in the Buddha realm have experienced the benefits of the thirty-sixth level of the world-based practice of the Duobao Prajna, gained the power of their dreams, and had the object of their belief, anyone who tried to prevent them from practicing this sutra would be their enemy. Imagine the mortals in the entire Buddha realm and the upper-level practitioners in the Buddha realm becoming the object of hatred, and the power of faith and aspiration required for the highest Buddhist teachings of the Buddha realm is completely cut off, believing that this is enough to turn the Buddha realm into a Shura Purgatory. For Xu Changqing, he only sprinkled a little seed, and no matter how the person who obtained this seed uses it, the fruit he ultimately bears is the fruit he wants.

Xu Changqing lived a low-key life these days. He was dressed as an ascetic, with a tattered robe, naked feet, and all the Buddha light on his body was restrained. His whole face changed from Feng Jun to thin, and he could not see that he had any magic power. Most people would only regard him as an ordinary ascetic monk in the desert. Every time he arrived in a city, he would sit on the square of that city, explaining the thirty-sixth level of the world-based practice of Duobao Prajna, read the original scriptures on the first day, interpreting the Buddhist principles of the scriptures on the second day, and imparting the method of self-sacrificing Buddha on the third day, and teaching the method of self-sacrificing Buddhahood on the third day, and leaving on his own to continue to the next city-state. Now it is the tenth city-state.

At the beginning, Xu Changqing was not going well. After all, all the city-states and countries have their own sects. Although they could not prevent disciples from visiting here, it was a big taboo to come here to spread the Dharma. However, Xu Changqing was just explaining scriptures and seemingly shallow methods every time. The low level of these methods was even too simple for the Six Vehicles Outer Sect disciples stationed in the city-state. They subconsciously believed that such teachings would not have any impact on them, so they just let them go.

At the beginning, only Xu Changqing was talking, but after he went to five or six city-states, some followers began to gather around him, including civilians, craftsmen, small vendors, etc. These people had some insights after listening to the Dharma taught by Xu Changqing, and several even practiced some Mingtangs.

The mortals in the Buddha realm had thought that they could become those who were high-level people at the top, but they practiced the various Buddhist foundation-building methods taught in their respective city-state temples. Except for a very small number of people, most of the others could not achieve any effect. At that time, the four vehicles of the Buddha realm explained this issue surprisingly consistently, claiming that they were trapped by evil in this life because of the evil committed in their previous lives. Only by believing in Buddhism can we wash away the evil in our previous lives and enter the Buddhist path in the next life.

Almost everyone believes in this set of words in the four vehicles of the Buddha realm, and even regards it as a golden rule. Every word and action follows the rituals of believers issued by the upper level of the Buddha realm. However, many people are extremely suspicious of this. For millions of years, they have been looking for Buddhist teachings that can allow them to practice, and some even risk going to the other two realms to seek Dharma, but unfortunately they have no effect. Now the Dharma taught by Xu Changqing has actually made them effective after practicing. Although this effect is vague, it at least allows them to see hope. Therefore, those who feel the mystery have also begun to follow Xu Changqing and spread the Dharma with him one by one city-state area.

Xu Changqing never objected, agreed with, nor did he pay much attention to these followers, as if when they did not exist, he would add some new things when every new city-state said. At first, these things sounded nothing important, but if anyone among these followers could understand their meaning, they would be able to embark on the path of practice faster than others.

Although the foundations of this group of followers are all the same, their moods are different. Xu Changqing feels that only two people can cultivate the set of scriptures he has compiled to great success. One is the middle-aged businessman who asked Xu Changqing what happened, and the other is a prostitute, who is also his first follower, who has been following him since the third city-state.

The mortals in the Buddha world are different from the Kunlun fairy world. Most of them are mixed with Chinese people who migrated from Kunlun fairyland and Indians left over from the ancient Buddha world. Due to population reasons, their bloodlines are closer to the Chinese, and there are very few Indians in the pure blood of the ancient Buddha world. The two followers Xu Changqing is optimistic about are both ancient Indians. Their appearances are very different from those of the secular Indians. They are somewhat similar to Arabs. The fair skin, prominent facial features, and eyes with a little color make them look particularly eye-catching among many dark-skinned Buddhist mortals.

The middle-aged man named Hanpu, who was a businessman who wandered around various city-states. He had met him since Xu Changqing preached in the first city-state. At first, the middle-aged man just regarded Xu Changqing as an ordinary Zhiqimoga, which was the ascetic monk who could not practice and practiced asceticism and worshipped the Buddha. But after three city-states in a row, he met Xu Changqing one after another, and found that the two were really destined to be because the itinerary arranged by Xu Changqing was exactly the same as his business route. In this way, Hanpu was also curious about the scriptures that Xu Changqing was taught, so he listened once. After listening to it, he practiced according to the method that night and felt that Xu Changqing was not an ordinary person, so he put down his affairs and became a follower of Xu Changqing.
Chapter completed!