All sects of the Buddha realm are from Buddha vehicle, and the roots of the gods and Buddhas in the heavens are the same. The only difference is that the various sects and Buddhist teachings have different changes and developments due to different practitioners. For example, the sects and sects of the time are not only Vajra and Buddha vehicle, but also the Bodhisattva vehicle and Arhat vehicle, and even the newly emerged Brahma Pure World Vehicle have this Buddhist teaching. The fundamental Buddhist teachings are exactly the same, but the time-honored paths derived from Buddhism are different, and these differences determine the level of the same origin Buddhism.

It is precisely because of the characteristics of the various sects of the Buddha Realm that the Buddha Realm does not attach much importance to the sect Dharma system. The communication between gods and Buddhas in the various sects has promoted the development of the Buddhist Dharma Realm. In the entire Kunlun Three Realms, the great Taoism methods of each sect are showing signs of slow decline, but only the Buddhist Dharma Realm shows prosperity and a hundred flowers blooming. The Buddhist Dharma of each sect has developed from the first eight thousand great Taoisms to now have 100,000 Buddhist Dharmas, and the communication between the various sects and sects is indispensable.

It’s a pity that the unwritten rule of changing the sect will not take away the original sect, one thing and one object, has become useless since the four sects and vehicles become six sects and vehicles. Those who rebelled from the four sects and vehicles that created the sects and vehicles were all real power figures of each sect, most of whom were the masters of Lingshan. When they rebelled against the sect, they also took their respective Lingshan and took them under the seat of the new sect.

The four major sects were caught off guard by the sudden change. When they came to their senses, everything had become settled, and all they could do was to make up for the dead. In the case where all sects could not guarantee that the Lingshan Dharma Master or sect disciples under their respective sects would be absolutely loyal, all they could do was to send people who they thought were unfaithful and incapable to the edge of the sects. Even if these sects and sect disciples would not cause much loss, it was the most serious that Sun Xianzhi led the Sun family to rebel from the Bodhisattva Vehicle in recent years. Because of the change in mentality, the resources within each sect leader gradually tilted towards a certain type of person according to the ideas of sect leader ** and other sects, and the inequality of internal disciples became increasingly serious.

The spiritual vein repairing rumors is just a reason. The children of the edge of Lingshan have not had the idea of ​​changing to other Lingshan or Zongcheng before. If they want to obtain more training resources, they can only switch to other Lingshan and continue to stay in Lingshan on the edge of Lingshan, without any future. When they switch to other Lingshan, they did not take anything from their location. It was not that they didn't want it, but that they really had nothing to take, which was considered to be a rule of being alone.

The matter of restoring the spiritual vein outside the Sumi Lingshan Mountain was a hot topic, but it was extremely calm inside the Sumi Lingshan Mountain. The master of the Lingshan Mountain who had real power was busy repairing the spiritual vein. The master of the Lingshan Mountain and the disciples of the Zongcheng who had no status and real power seized every opportunity to perceive the great energy of the spiritual energy and improve their cultivation.

When Xu Changqing said that the teachings were still one day before, everyone in the Lingtai preached by Xumi could not help but develop a strong interest and yearning for tomorrow's Lingtai preaching. Because in just one or two days, the cultivation level of those who had heard Xu Changqing solve doubts and preached the lower Buddhist teachings of the Buddha world had improved to varying degrees. Among them, the Lingshan Master who met Xu Changqing with the sword arhats and others had the greatest improvement.

Most of these Lingshan Masters who were not valued by various sects have improved their level and entered the ranks of real masters with titles and ranks half a step, and can cross the other half a step by just accumulating their understanding of the great way to a certain extent. In addition to them, there is even a Lingshan Master with the lowest level of cultivation, who directly crossed three realms. After compiling what Xu Changqing said on the Shenmu Lingtai, he directly entered the ranks of Taoist masters with titles and ranks. He even realized his own master from the spiritual energy of the Sumi Lingshan Mountain.

It is precisely because of the emergence of these examples that all people in Sumi Lingshan felt that Xu Changqing's preaching of Mahayana Buddhism this time was different from other people's preaching of Buddhism in the past. Therefore, many Lingshan Dharma masters, hermits and disciples of the Sect and Chengcheng came to the surroundings of the Shenmu Lingtai one day in advance, hoping to occupy a good position first.

Although Xu Changqing had never left his temporary residence, he was very clear about all the movements and stills of the outside world through his mental connection with Sun Xianzhi, Medicine Buddha and Pure Land Buddha.

Xu Changqing also speculated about who was spreading rumors in the Buddhist world and continuing to disturb the Buddhist world, but he was not sure about who it was. However, he knew very well that this rumor would benefit everyone, but it was not beneficial to the Bodhisattva Vehicle, who was considered to be the rumor maker.

Vajrayana and other five major sects can take this opportunity to sort out the internal structure. Eliminate all uneasy factors and make the internal structure more united. As for other people with interest, they can also take this opportunity to absorb those who have been eliminated by various sects and vehicles to strengthen themselves. However, the Bodhisattva Vehicle not only does not have any benefits, but also has to bear the bad reputation of suppressing people with power and bullying fellow workers.

Although Xu Changqing could not guess what the ultimate purpose of the rumor was, he was sure that this rumor only had no harm to him. Especially after preaching Mahayana Buddhism tomorrow, there will be countless benefits that he can get from this rumor. He is recovering his magic power and not just sit here, watching the changes in the outside world. In the past two days, in addition to concentrating on the restoration of the magic power of Duobao clone, what is more important is to unlock the secrets hidden in the two broken books in the hands of the monk Jiumu and the Buddha of Eternal Wisdom.

Recalling the scene of the monk Jiumu destroying the broken scroll in his hand, Xu Changqing was very sure that there was a very important secret hidden in the broken scroll, and Guanyin Bodhisattva should have noticed this. However, the monk Jiumu did this in front of the two, obviously not afraid of the two of them being suspicious. He must be absolutely sure that the two of them could not find any clues from it. Of course, there is also a possibility that the monk Jiumu did this on purpose, in order to set up a suspicion array, making the two of them feel suspicious, and focused on the broken hand scroll so that he could do other things secretly.

Xu Changqing was not interested in guessing the true purpose of the wine and meat monk or finding evidence to confirm it. He only believed in his own feelings. He felt that there was a secret hidden in the incomplete book, so he believed it. So during these two days, he used his heart and used it both to absorb spiritual energy and restore magic power, while constantly deducing the contents of the two incomplete book through the Daoxin realm, and comparing them word by word.

After nearly a day, Xu Changqing had gradually found a clue. He found that each of the mandala formation diagrams in the upper part of the two incomplete books is a representative formation diagram of the Buddhist Taoist tradition. If it is arranged according to the different Taoist traditions and the direction of the thirty-three levels of the Buddhist Renli Heavenly Palace diagram, then the entire mandala formation diagram will form an extremely large and unknown mandala formation diagram. Even with Xu Changqing's Taoist state, it is impossible to deduce what kind of power it can achieve after the formation diagram is composed. It is just a vague feeling that this formation diagram should be a treasure of the great way that is comparable to the great way diagram.

It’s a pity that the array diagrams here are incomplete, and at least there are still mandala formation diagrams about ten levels of heaven and there are no records. These mandala formation diagrams represent some Buddhist traditions that have been lost in the Buddhist world, including Duobao, Dari, Medicine Master and other ancient gods and Buddhas. Moreover, their position in the entire Renli Heavenly Palace formation diagram is very critical, almost the key to connecting the Hinayana, Mahayana, and Tantric Heavenly Array diagrams together. Through the analysis of these array diagrams, Xu Changqing can confirm that the missing parts of the entire array diagram were not caused by unintentional damage, but was completely deliberately destroyed by artificially destruction, leaving only the part that can form the same magic array in the two realms.

In the same way as the Mandala Array, the text describing the Treasure House of the Taishang Qingjing Heavenly Dynasty was deliberately made incomplete, and the key parts were missing, while the meaning of the texts produced by the remaining parts seemed a bit vague. On the surface, the entire text was describing the Treasure House of the Taishang Qingjing Heavenly Dynasty, but if the words and sentences of the incomplete parts were selected as a whole and they were rearranged in sequence according to the chapters of the Duobao Sutra. This text became a text describing the realm of Buddhism. In such a text, the four kalpas of Buddhism were described in a considerable amount of space, and most of the texts that appeared in the ruins.

The four kalpas of existence, destruction and emptiness are collectively called a great kalpa, which refers to the beginning and end of a world. Now that this article appears here, it seems to be prophesy.

In addition to this discovery, Xu Changqing also found other content from the two articles describing Taishang Qingjing. When combining these two articles into one, if some similar words are not removed, they are allowed to be combined together in sequence, they can be found that while describing the treasure house of Taishang Qingjing Heavenly Dynasty, this article also used nearly one-third of the words to describe another unknown cave heaven magic array.

These words were hidden very cleverly. If Xu Changqing had not known the heaven and earth magic array in the treasure house of the Taishang Qingjing Heavenly Dynasty and was determined to find the meaning, he might not have found any hidden content from it.

Xu Changqing was not sure whether the things he found in this fragment were right or not, whether they were something that the wine and meat monk wanted to hide, but he knew very well that the content made him feel that the incomplete book was a little abnormal.

In Xu Changqing's view, these words and array diagrams are obviously aimed at various hidden and exposed secrets in the Lingshan Mountain of Sumi. If we connect them, the mandala formation diagram of Renli Heaven Palace is obviously related to the thirty-third heavens in the Taichung of Shenmu Ling, or the thirty-third heavens of the Buddha Kingdom in the six realms of reincarnation. The unknown cave heaven magic array recorded in the text is likely to be related to the Mustard Mountain, or to the treasures of the nine cave heavens. As for the scriptures of the four kalpas that Xu Changqing most puzzled, it is somewhat like writing about the fortune of the heaven and earth of the Buddha's realm, because it has written about the failure of spiritual veins and the method of using the great masters of Prajna to continue the spiritual veins, but when writing about the specific method, it was incomplete.
Chapter completed!