As a common currency in the Three Domains, the spirit stone naturally has a huge value for its existence, but after reaching a monk of Chen Yi's level, the role of the spirit stone is no longer much, and he still has a lot of spirit stones left in the system warehouse.

However, in recent years, the Tang family in Yunzhou has chosen to close the mountain, and there are not many exchanges between the Buddha Domain and the Divine Domain, and the cost of teleportation is too huge, and even a figure cannot be seen in front of the teleportation channel, which also saves Chen Yi a lot of trouble.

"Amitabha...... Just let me see how you are, the man everyone praises!"

Chen Yi's eyes flickered, and with a wave of his hand, the spirit stones in front of the entire teleportation channel were completely filled, followed by a golden light flashing brightly from the gray teleportation, and the golden vortex appeared, revealing a sense of mystery.

Without hesitation, he stepped forward and stepped into the golden vortex, and the glow of the teleportation array glowing with golden light disappeared, recovering its gray color again, as if nothing had happened.

However, Chen Yi's brows furrowed tightly after stepping into the teleportation array, the nine secrets in the depths of his soul were warnings, the long river of fate was rushing in his body, and a different feeling arose spontaneously in his heart.

"This?"

What Chen Yi didn't expect was that he actually came out of the teleportation array after just two breaths after stepping into the teleportation array, but the realm in front of him didn't seem to be the scene of the Buddha's realm, he looked around and found that he actually appeared in an ocean, the waves rushed past him, but his clothes were not wet, and his ears were accompanied by the sound of ghosts crying and wolf howling, as if he had come to the eighteenth layer of hell.

Just when Chen Yi was unpredictable, an empty voice sounded: "There is no sea and no boundary, turn back to the shore!"

Chen Yi frowned, and suddenly understood what was going on in his heart, and at the same time he had a new understanding of Amitabha's methods, his mind moved, the nine secrets rippled, and a wisp of golden light in the depths of his soul dissipated.

And this golden light did not belong to the Nine Secrets, but was left in his soul when Amitabha Buddha left in the Demon Domain before, and was left in his soul when Chen Yi realized his soul.

It is said that Chen Yi must have traveled from the Demon Domain to the Buddha Domain, and he has never told Zi Xuan the route that can go from the Divine Domain, however, the careful arrangement in front of him must be that Amitabha Buddha has always controlled his whereabouts, so he has set up a first move in the Divine Buddha Teleportation Array.

It's just that this bitter sea is really boundless, can you really find the shore when you turn back?

Chen Yi sneered, but he was not so anxious, because he knew that from this moment on, he and Amitabha Buddha had already begun to fight, and the sea of suffering in front of him was his first battle with Amitabha.

He slowly hung cross-legged on the ocean of the sea of bitterness, if it was usual, he would definitely directly and violently crack the land of the sea of bitterness in front of him, but after sitting down, such a sentence naturally emerged in his heart:

"The Buddha said that the sea of suffering is boundless, and there is really so much suffering in life?"

He doesn't believe in Buddhism, and although he used to be superb in Buddhism, he doesn't hate the evil under the mask of compassion, and he has his own opinions on how hard life is.

Whether a person can feel it or can't feel it in this life, the six realms of reincarnation are indeed full of suffering, and Buddhism says that there are eight special kinds of suffering, which are: birth, old age, sickness, death, unwantedness, love and separation, resentment and hatred, and the five yin suffering.

These eight kinds of suffering can be seen at a glance, old age and illness are almost absent in the eyes of practitioners, and the rest are the remaining six, in Chen Yi's view, the suffering of birth is not the suffering of new birth, but the suffering of conception and nourishment.

When we live in the womb, the uterus is the smallest prison, and the fetus's hands and feet cannot be straightened and shrunk into a ball, as if they are in prison, and this is the pain of pregnancy, but if there is no such suffering, how can there be a new life? According to the Dharma of Buddhism, if you turn back and go ashore, all things will not continue, and extinction will not be far away.

The pain of raising is the suffering of the person who raises it, and after the birth of a fresh life, it is the suffering for the family, but this kind of suffering is the suffering of expectation, the sweet suffering.

Life is exhausted, death from illness, or natural and man-made disasters are persecuted. If one day we find that we can't move our hands, we must be miserable, and when we are about to die, all parts of our body are slowly unable to move, and our hearts must be very panicked, and this is the suffering of death.

However, dying without wanting to die is suffering, and conversely, isn't dying without wanting to live the liberation of suffering?

As for parting from love and love, it is even less bitter in Chen Yi's eyes, what is the reason why he can't ask for it?

Are you trying, or have you found the right way?

If you work hard enough, and have the right way, but you still can't ask for it, you can only say that the way of heaven is unfair, however, the monk is against the sky, since God is unfair, on the contrary, where is there any suffering?

Or that asking but not being able to do so is caused by the infinite amplification of desire, in fact, this is also very wrong, if a person has no desire, isn't it a walking corpse?

Where can there be the pursuit of the realm without desire? How can there be the pursuit of life without desire? Where can there be war without desire?

Seeking and having to be bitter is the driving force, the driving force, the positive driving force!

Love parting!

Staying with the beloved Bai Shou is estimated to be the expectation and watch of every pair of lovers, this Chen Yi is a little silent, if you ask him if his heart is bitter, he can only say that love is indeed bitter, bitter is the heart of two people, bitter is each other's worries and bonds.

Le Mo Le Xi new acquaintance, sad and sad parting!

Life and death parting, human tragedy, youth widowhood, middle-aged loss of children, although it is very sad, even if it is not death or seeking food and clothing, or forced by the situation, will also feel pain, but there is no feast in the world that will not be dispersed, as close as father and son, close as husband and wife, it is also difficult to stay together for life, not to mention others?

Since the law is impermanent, how can the pain of love and parting not be a different kind of sweetness?

If there is no separation, how can you miss?

If there is no life and death, where is the nostalgia?

The bitter sea is boundless, and it is the shore when it turns back?

Since no one can avoid this suffering, why bother looking back?

Or is it that you can go back and find the shore, and when you go ashore, you will be able to get out of the suffering?

Resentment will be bitter?

Is it bitter to meet with enemies and enemies that can't be avoided?

Looking back is the shore to say that since it is bitter to meet, it is okay not to see it, but not seeing it does not mean that it does not exist, in Chen Yi's words, there is revenge and revenge, there is revenge and revenge, where is the suffering?

However, in order to justify itself, Buddhism divides these eight sufferings into physical and mental suffering: birth, old age, sickness and death!

And the external nature is: love parting, not begging, resentment and finally the five yin suffering.

However, this is a bit contradictory, because the five yin in the five yin and suffering are color, receiving, thinking, acting, and knowing, which constitute the five elements of the human body.

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