(a)

The story has developed to this volume, and its storytelling is actually relatively poor. Pen "Fun" Pavilion www.biquge.info

Maybe there will be a lot of people who can't accept it.

However, it's like climbing a mountain, we always have to leave the base of the mountain in order to get to the top. In order to climb the next step, we always have to leave the step we are on.

With a storyline to read, it will certainly be easier to read. However, if we keep it easy and don't want to exert ourselves, we will never be able to climb to the top of the mountain, and we will never understand what it means to "see all the mountains at a glance".

All plots have an end. Without breaking through this end, without going beyond the superficial plot of the story, it is impossible to penetrate into it and obtain the subtle meaning that the storyteller wants to achieve.

In fact, in this volume, there are still a lot of stories in order to take care of reading. It's just that they don't look continuous.

Next, I will continue to talk about my experience after reading the Bible in the hotel that night.

(b)

There is one fact that is very important: the Buddha is not a god. He, like us, is a living man in history. He is a prince of Nepal. He had parents, a wife and a concubine, a son, relatives and friends, disciples, and followers who supported his teachings.

The reason why he is admired by the public is because he discovered the four truths of life in the universe. For 49 years of his life, he abandoned the life of glory and wealth, and lived a simple and poor life like our ordinary people, and carried out the education of the masses every day. The content of the teachings is the four truths he sees, which has already told people how to discover and witness those four truths like him. His discoveries can be verified by everyone countless times. As long as people are willing to repeat the path he has traveled according to the scientific method he taught, they will surely discover the truth of what he has discovered, just as he did.

These four truths are called the "Four Noble Truths."

These four truths have existed and operated since beginninglessness, and they have not operated according to that law since the Buddha said them. It has nothing to do with whether the Buddha said it or not, whether the Buddha said it or not.

As long as you understand and proclaim these four truths, no matter what the name of that teaching system is, whether it is called the Hinayana system, the Mahayana system, this school or that sect, or even the name of Buddhism at all, it is all the meaning of the Buddha and the Dharma.

Shakyamuni had already seen in his later years that when he was alive, some students began to define Buddhism as "the teacher's specific teaching method" rather than "the truth of the teachings", so later he repeatedly denied all kinds of things he had said, and even completely denied the theory of "karma" in the "Explanation of the Profound Tantra". Then, there will also be a "non-teaching" and "non-writing" of the Ka Ye.

There is no problem in discussing teaching methods together, but attacking each other and denying each other is not the Dharma, and we will inevitably live up to the Buddha's heart of the hard work of his life.

This is still secondary, mainly because of self-error and mistreatment of others, causing oneself to fall into trouble, and ruining the wisdom of others.

It's a shame to spend your whole life on this.

- But that's how ordinary people are. There is a power struggle between two or more people. If you can do it without fighting, you are no longer an ordinary man.

(c)

Compared with Han Buddhism, Tibetan Buddhism is obviously much more romantic.

It attaches great importance to the application of tools such as authority, mythology, idolization, materialization, ritualization, worship, etc., and the patriarchs of all dynasties have also attached more importance to the manifestation of supernatural powers than the patriarchs of Han Buddhism.

If there is an patriarch who can fly in the air, glow all over his body, and turn into a white light after death, the Tibetan Buddhist system will definitely hype it up, record it in detail, sing it repeatedly, and worship it enthusiastically. Of course, at the same time, it will always be mixed in the acura, and by the way, remind everyone not to be attached to this.

But many people, because ordinary people always like things with strange powers, may only see all kinds of magical powers that shine brightly, and do not notice this shadowy reminder: don't be attached.

In terms of the overall style of Han Buddhism, there are not many records of the ancestors flying in the air. Whether it is the Prajna Sect, the Three Treatises Sect, or the Enlightenment Sect, they don't bother to record this kind of thing.

"Last skill", just a smile.

For those who have really attained that "great supernatural power", who have truly seen "emptiness", who have become white light, radiating multicolored light, flying in the air, turning iron into gold, Ling Bo walking in vain, milking milk on the cow in the painting, what are these things? When you see emptiness, you can not only play these games, but you can do whatever you want.

There is a Monkey King in "Journey to the West". He represents that after realizing emptiness, he can have vast powers, he can do whatever he wants, he is unstoppable, he can go to heaven and earth, and he can do anything.

The reason for this difference is that the educational objects of Tibetan Buddhism are not quite the same as those of Chinese Buddhism.

Tibetan Buddhism mainly faces Tibetans who have a relatively low degree of cultural popularity, and come from the traditional world of shamanism, witchcraft, and witchcraft, and witchcraft, while after Han Buddhism entered the Han land, the main object of education is: a large number of intellectuals with a high degree of civilization who have received a good systematic education and have a profound foundation in Confucianism and Taoism.

The different characteristics of Tibetan and Han are the creative ways in which a seed has fallen into the soil of different ethnic cultures. It is a testament to the vitality of Dharma education.

It is hard to imagine that if Guru Padmasambhava had not relied on the manifestation of supernatural powers, thwarted shamanism, and opened up the situation of Dharma teaching, Buddhism in Tibet would have developed to the extent it is today.

It is also hard to imagine that if a monk had displayed his supernatural powers so frequently and exaggeratedly in Han China, he would have won the support of the most elite of Confucian scholars and the support of the government.

If Guru Padmasambhava were to fly like this in the corridors of the University of Berkeley, the reaction would probably not have been that of people prostrating themselves on the ground, but that a large number of police officers would have swarmed in to enter the paramilitary operation like the fleeing aliens or Donkey Kong.

Flying out of thin air among people who are rational, knowledgeable, and logical, and who are armed with the spirit of science, cannot effectively arouse the interest of such people in the Dharma, but only arouse their interest in dissecting Guru Padmasambhava on the spot.

So, different audiences, different methods.

(iv)

When we look at the myriad of religions around the world, and when we look at the different schools of Buddhism, we should not be too attached to superficial differences, but should see fundamental similarities and similarities.

It's like the palm of our hand. From a finger point of view, all fingers are different. But follow each one, any finger, all the way down to the same place: the palm.

When we learn superficially, we will see that this finger and that finger are not the same finger at all, they are different from each other.

However, when we learn deeply, we will see that all disciplines are converging towards the same truth.

Not only are all disciplines the same, but, eventually, will be the same.

This last palm is Datong.

This is what the Diamond Sutra says: all sages and sages are different because of non-action.

All the sages, what we find from different angles, and what we guide to different degrees, are the same thing.

As the saying goes, all laws are one, and all good are together.