Chapter 11
Hearing Wukong's words, Chen Ang said with a smile: "If that's the case, Wukong, you'll be a fool!"
"Before I told you about Buddhism, I talked about the principle of non-self outside the mind, all actions are impermanent, and all dharmas have no self. Now when I tell you about Mahayana Buddhism, I still talk about impermanence, non-self, and nirvana, because these three are the seals of Buddhism. If the fundamental way is in harmony, even if it is not what the Buddha said, it is still the Dharma; if it is not in harmony, even if it is said by the Tathagata Buddha himself, it is also a false way."
"Everything on the Great Dao is wonderful. I can see it, but it is only one of its billions. You should also know that what you see with the naked eye is very different from what you see with the eyes of the law. Under the red, the purple The thousands of colors outside are invisible to the mortal body. Above the sound of the palace, the small and small sounds below the slightest sound cannot be heard by the mortal body! The two phases of sound and color are the masters of the six consciousnesses, and the head of the Buddha's name and phase. Divided into the Realm and the Illusionary Realm, then all supernatural beings, ordinary people, are fascinated by the illusory world, but have not seen the real world.”
"So the Buddha said that the form is actually a real and illusory image. It is really just looking at flowers in the mirror and catching the moon in the water. It is only because the only real world is in your consciousness. The origin of ignorance is the 'I'. Therefore, All dharmas have no 'I', they are all form, not emptiness."
The sage of Taiqing laughed and said: "Ordinary people look at flowers, they are rooted, branches and leaves, and they are just expressions! Immortals look at flowers, they gather and disperse, they are just vitality! Buddha looks at flowers, they are only moving and still, thinking! Flowers have no me, so I don't know."
Wukong suddenly realized: "I grew up on the bank of the East China Sea. I once heard a story in Aolai country. There were three blind men who couldn't see what Shen'ao looked like, so they had to go up to touch it. One touched the back shell of Shen'ao and shouted, "So Shen'ao is a big tortoise." The other touched Shen'ao. Ao's head scolded him: "Obviously it looks like a dragon." The last one only touched the ass of the person in front of him, but he laughed and refuted the previous two: "What nonsense are you talking about? It's obviously a man named Shen'ao man, I touched his ass!'”
"It turns out that the gods and monsters in this world are a group of blind people. They can only see the appearance of the gods, and they think it is true. What it actually looks like is unknown. Therefore, the gods in the heaven see the vitality, and the Buddha in the Lingshan sees it." Thoughts come to mind, but mortals can only touch form, gods and Buddhas laugh at mortals, but they don’t know that what they see is also form.” As he spoke, he couldn’t help dancing, and his monkey face winked in a funny way.
Chen Ang laughed at it: "You've touched the edge!"
He also said to Taoist Taiqing: "Looking at this flower, I know that it is not complete, but I seek its appearance. I am obsessed with form, and turn to seek its emptiness. From the emptiness, I get the truth. The truth is to use all kinds of obsessions to seek the full picture and get close to the truth. Don’t seek to realize the Tao in a day, but to get closer gradually.” Chen Ang was talking about the pursuit of science, and he compared the truth of scientific research, That is to use the material properties of things to explore the laws and connections behind them, that is, emptiness. From these laws and connections, we turn to a deeper understanding of the material properties of things, and finally reach the process of gradually approaching the truth.
This is Chen Ang's heart of seeking the Tao. If it is compared with Buddhism, it is to look at the form and get close to the sky, and get close to the sky to break through a layer of form, and pursue the realm where all dharmas have a self.
In Mahayana Buddhism, such practices can be said to be deeply obsessed and go against the grain.
Taiqing just sighed: "Fellow Taoists can be described as people with great perseverance, great determination, and great wisdom. It's just that if you don't seek relief, you may lose the Tao." He saw that Chen Ang was a little bit above the lotus on the Lingshan Mountain, but there was a flower The white lotus turns into quarks from countless bouncing strings, and then gathers them into atoms, and finally forms cells, splits and grows, and blooms a lotus flower. In the lotus flower, there is a material world, which is born from the explosion of particles. In the blink of an eye, the universe Cool down, gather the galaxy, and open up an infinite world of stars.
Chen Ang's various principles of exploring the material world are all condensed in this flower. There is a universe information model that covers various information phenomena at the macro and micro levels.
Although Wukong has a pair of psychic eyes, he can only see the flower in case. Although he has a clear understanding, after all, his foundation in mathematics is too poor, and he only has a half-knowledge.
Ignorant, only the sage of Taiqing has seen it all and understood it in his heart.
Let's hear Chen Ang ask: "I don't know what this flower looks like in the eyes of the Taiqing sage?"
Lao Dan pondered for a long time before sighing slowly: "Tao gives birth to one, one gives birth to two, two gives birth to three, and three gives birth to all things. All things bear yin and embrace yang, and the qi is harmonious." There is a little void in the right hand, showing a little chaotic vitality , followed by the biochemistry of the two instruments, the rotation of the three talents, a green lotus created out of thin air, holding a world of vitality inside, floating in the sky, turbid and sinking in the ground, and then the infinite vitality breeds and nourishes all things. "One is the gathering and dispersing of vitality to produce all things." The left hand was also a little far away in the void, and a golden lotus suddenly appeared from the nothingness.
He also said: "The other is wish power and thoughts, and what you think will come true."
Chen Ang smiled slightly, and suddenly said: 'The flowers are there! "
Lao Dan clapped his palms and smiled, "The flowers are right there!"
In the golden lotus, there is a thought world, which is the dream of Lao Tzu, and it is the same as Chen Ang's previous creation.
The two worlds show the appearance of all things that Lao Tzu has penetrated. All kinds of vigor are wonderful, and the power of wish is manifested. After all, Wukong is a creature of this world. He is no stranger to the world of vitality and the world of mind power. On the contrary, he can comprehend a lot.
The tit turned into Erlang's Little Sanctuary was even more fascinated by the three lotus flowers, and couldn't help flying into the hut, but the faces of the six Ding Liujia gods changed, and they said to themselves: "Why is Erlang Xiansheng so reckless, why is he so reckless? Offend the saint, what should I do if I wait? It’s not right to stop it, and it’s not wrong to stop it, why bother us.” Repeatedly, he said: “After all, he is the nephew of the Jade Emperor Datianzun’s family. How can I offend him? In the future It’s just to accuse the old gentleman of the Supreme Being, the old gentleman has nothing to do, so he probably won’t care about us.”
After all, it was the authority of the Jade Emperor that overwhelmed Laojun, allowing Zhenjun Erlang to fly down the lotus branch.
Wukong and Qingniu next to him couldn't understand what they heard, and Yixi was even more confused, so he had no choice but to ask the sage, "Why are the two sages laughing? Is there any deep meaning here?"
"Buddhist people, there is nothing out of nothing, and the wonderful way is infinite. It is often dismissed as illusion by heretics, but it is not! Everything in the world is transformed by the way. Where the way is, everything exists. The Buddha can rely on a little Buddha light in his heart to receive the Buddha's dharma body. , can be inspired by the mind, can be there with you, can transform a Buddha country in the palm of your hand, and reveal a world in the sand, all come from this.”
When Chen Ang explained, he casually interspersed with some wonderful truths and supernatural powers, but in what he said, the Buddhist method, the mind light escape method, the Buddha country in the palm, the Hengsha world, and the four wonderful methods and supernatural powers were clearly explained, which is just the reason Obscure and difficult to understand, the sage of Qingniu sat down all day long and understood three points. Erlang showed his sage and real monarch, saw the world of three lotus flowers, and was very wise. He understood the most, but he was only 60%. Some, only two and a half.
The rest of the mediocre gods, and even Yixi and other mortals with naked eyes, can only get the essence of it, and cannot become supernatural powers.
Chen Ang first explained the fundamental method, and later proved it with the four supernatural powers. Although the explanation is clear, it touches the fundamental meaning of Mahayana. Only people with profound wisdom can penetrate the world of bliss, save all living beings, and even reincarnation, the secret of the underworld, and the end of the Tao The wonderful truth of Lingshan. It turns out that the Lingshan Mountain in the West is not here, not there, or in the middle.
Even if it is not in Chen Ang Yihua, nor in the world of Xitian, Lingshan is in everyone's heart, on the top of the Lingtai.
The Buddha used his power and great wisdom to manifest the spiritual mountain and transformed it into the world of bliss. This mountain is Mount Sumeru, which is the place where all living beings are awakened. Seeking inward is the root of consciousness, and seeking outward is the manifestation of Buddha, the world of bliss. .
Chen Ang sees his own spiritual mountain among the flowers. It is not that he has transformed a spiritual mountain, but that the spiritual mountain is there and was seen by Chen Ang, so there are Tathagata sitting there, and three thousand Buddhas listen to the lecture. The space in the world floats in form, outside of form, everything exists, so everything exists in emptiness, when you see emptiness, you see form, if you want to see its form, you see its form.
It's not Chen Ang's creation, but everything is there, just waiting for you to discover it! Just like this flower, 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 good fortune!
This is the principle of Mahayana Buddhism to help the world and save people. If there is a Buddha in the heart, the Buddha will be at ease and can be saved, so the Buddha is a god. If it is like the Buddhism before the Mahayana, there is no self outside the heart, no false seeking, and everything is complete, the Buddha is just an enlightened one, cannot save people, but can teach people to save themselves.
Therefore, in Mahayana Buddhism, monks practice internally and learn the Dharma, but believers are asked to take other people's hearts as their own and seek salvation from gods and Buddhas.
Therefore, Zen can scold the Buddha and the ancestors only because they are self-aware without seeking externally, but for believers, those who cannot be self-aware can only create a god and Buddha, and take other people's hearts as their own, and seek liberation. So Chen Ang said with a smile: "The so-called Paradise of Ultimate Bliss is nothing but flowers in the mirror and moon in the water. For those who cannot realize themselves, seeking Nirvana and liberation and surviving the sea of suffering is to prove the way of others. The so-called Bodhisattva practice is just an illusion. It cannot be true. I."
After the two sages finished talking about Mahayana Buddhism, they sensed that they had finished speaking, so they stopped preaching immediately, and asked the three people below to go back to self-enlightenment. Chen Ang changed hands to make up for Wukong's homework that he owed in the past two days, and drove him back to study. The gods in the four directions dispersed, and the auspicious clouds in the sky disappeared. Only the chickadee bowed three times like two saints before flying away, followed by a black fine dog.
Taibai Jinxing arrived late in the sky, looked at the hut where the gods were scattered, slapped his thigh and said: "The Great Tianzun sent me to pass the decree, but I was called out by the barefoot fairy, and it was too late. The old gentleman has already returned Go to sleep, how can I return to the Great Heavenly Venerable? Fortunately, the surroundings are quiet, and the Lingshan Dharma has not been disturbed. I can go back and report to the Great Heavenly Venerable."
As he spoke, he held back the Vigorous Ghost King who was leaving late, and asked, "Have the two saints disturbed Lingshan?"
The Vigorous Ghost King sang a promise and replied: "Mr. Taibai Xing, you are late! The Lingshan Mountain has never been disturbed, but the sage has great supernatural powers, and you have no chance to see it. What a pity! What a pity!"
"It's a good thing that I didn't see it." Taibai Xingjun opened his eyes and closed his eyes and said, "I'm not in vain... Alas! Go back and return to your life! This old man really asked for a hard job. I hope the Great Heavenly Venerable will not blame me. "