There is a hint of charm in the cold voice, and a hint of softness in the arrogance, who else is there besides Hua Qiluo, the grinding flower enchantress?

Colorful and bright, the flowers Qiluo came out, blowing lightly, the morning ground full of weeds quickly grew with all kinds of flowers, the breeze blew slightly, bringing bursts of fragrance, petals fluttering with the wind, bringing vitality to this small world.

"It always feels like something is missing. Ling Xuan touched his smooth chin and muttered.

"Small animals. Ling Xuan said coldly.

When Ling Xuan heard Ling Xuan's words, he suddenly turned his head to look at his eldest sister, the smile on his face was a little weird, and Ling Xuan was a little embarrassed.

I only saw Ling Xuan stretching out his jade finger, the void was dotted, butterflies, honey, birds, and all kinds of small animals were born out of thin air, they were all real little lives.

The movement of life, the origin of life, deserves its name.

"Hahaha......"

"Hee-hee-hee-hee-hee......"

Xiaoyu and Lan Xue'er ran excitedly on the grass, chasing the butterflies that flew by.

"Ah, this cute little girl is the daughter of you and which sister?"

"Ling Xuan, this is your daughter and Chen?!"

Hua Qiluo was attracted by Lan Xue'er's cute appearance, and the demon queen in the flower who was like a murderer couldn't help but be attracted by Lan Xue'er's cute appearance and ethereal temperament when she saw Lan Xue'er.

"You two are really fast enough, Sister Weeping Blood must be angry with you and crying. Hua Qiluo smiled.

Hua Qiluo's words immediately caused a "war" among the women, and Lan Juechen was once again ignored gorgeously, and Lan Juechen and the doorman seemed to have become air.

The doorman admired Lan Jiechen to the extreme, and he didn't understand what Lan Jiechen's powerful charm could make these peerless women fall in love with him.

The doorman was the first time he admired another man in such a way other than his own head of the house.

A glimpse of the endless sea of flowers, like a fairyland on earth, colorful butterflies flying, bees dancing, busy and cheerful elves, shuttling between the flowers, everywhere is full of a kind of unrestrained, free and intoxicating vitality.

Bursts of fragrance surround you, tantalizing your taste buds until they refresh your heart.

The sea of flowers has already covered up the weeds, and all that remains is to set off the beauty and fragrance of the flowers.

This is the heart that a normal person should have. Lan Juechen muttered.

It seemed that the house was very close, Lan Juechen and the others shrank into inches, and they still walked for a quarter of an hour, and there was already a person standing at the door, it was the desire of sin.

"I'm waiting for you for a long time, please come in. Guilty Desire smiled, more unfathomable than the first time they met before.

Guilty eyes looked at Lan Jiechen without fear For a few seconds, the two looked at each other and smiled.

"Please. ”

"Please. ”

The two were still guessing who the hunter was, but now they are like two friends who haven't seen each other for a long time, enthusiastic and sincere, making people unable to tell the truth and scratch their heads.

The stone table, the stone bench is mixed with nature, sitting on the stone bench, a cool power pours into the heart, making people's hearts calm.

"Can you return the bodies of my three younger brothers to me? "Sin wants to get straight to the point.

"What benefits can I get, don't tell me that you are brothers, I'm not a good person, you need to give me the same benefits to trade with me. The corners of Lan Juechen's mouth rose slightly, and he smiled.

"Looks like you've seen it. Guilty Desire spoke, a faint smile on his face.

"If it weren't for my unusual eyes, I would have thought you were a lotus root, you have such a great consciousness and embarked on this path, you respect you as a real monk, come to make this cup of tea, I appreciate you. Lan Jiechen raised the teacup in his hand and said.

"The third and fourth have been absorbed and assimilated by me, all the second and fifth, sixth, and seventh are together at this time, and the four of them are not sure to kill me, and I am not sure to kill them, so they have been deadlocked for many years.

I'm waiting for you to come along. "Lust for sin is also sincere, and he does not hide what he has done.

"The sea of evil is vast, turning back is the shore, put down the butcher's knife, and become a Buddha on the ground, you are well versed in its reasoning. Do you want to be like the Emperor of Heaven? Become a demon Buddha. Lan Juechen said with a smile.

"All people have Buddha nature, and those who do evil can become Buddhas by abandoning evil and following good. Water Ripple said lightly.

"Thank you Bodhisattva for your comfort. Sin Desire said respectfully.

"The man across from you is nothing to your sin. Water ripples echoed.

"Oh?" Guilty Desire cast a curious glance at Lan Jiechen, the mysterious man in front of him.

"In the eyes of a woman, polygamy is a heinous sin. Lan Juechen grinned and answered the doubts of sinful desire.

Guilty Desire shook his head and smiled, he naturally didn't believe Lan Jiechen's words, but he also knew that Lan Jiechen didn't want to say it.

"Put down the butcher's knife, can you really become a Buddha?" Lust skipped the topic of wanting to retrieve the bodies of his three younger brothers, and directly asked Lan Jiechen about a more esoteric topic.

This is the most confusing thing about sinful desire at present, but he has no guiding light, a guide, everything is relying on himself in the endless darkness, with a heart yearning for light, stumbling and staggering forward.

I have persevered for so many years, but I have been staying where I am, no matter how many Buddhist scriptures I read and how many laws I have consulted, it is useless.

However, what Lan Juechen and the others did when they entered his dojo, what they said shook the realm of sinful desire, and the original ice seemed to crack a crack.

The desire for sin urgently needed Lan Juechen's approval, and this was the reason why he was able to persevere.

Lan Jiechen and Shui Ripple glanced at each other, their facial expressions unchanged, but their hearts had already been played.

"I see my previous back from you, go out, you must go out, don't stay in one place, you will never grow up like this. Lan Jiechen sighed softly and said.

What does it mean to put down the butcher's knife and become a Buddha on the spot? Buddhism holds that all human beings have Buddha nature, and those who do evil can become Buddhas by abandoning evil and following good. As a result, putting down the butcher's knife and becoming a Buddha has often become a classic phrase to persuade those who do evil to stop doing evil.

But in fact, putting down the butcher's knife and becoming a Buddha on the spot is not so simple meaning. Buddhism's "putting down the butcher's knife" does not refer to a butcher's knife that actually kills. The "butcher's knife" here refers to malice, evil words, evil deeds, and all delusions, delusions, confusions, reversals, separations, and attachments.

There is also an arhat, which contains the meaning of killing a thief, killing a thief is not really killing a thief, killing a thief means killing a thief who has exhausted his troubles.

The meaning of the phrase "put down the butcher's knife and become a Buddha on the ground" is: let go of delusions, separation, and attachment, and you are a Buddha!

The essence of the "butcher's knife" is "man's confusion about himself"; man becomes self-obsessed and obsessed with himself, so man is the last obstacle to becoming a Buddha, and only when he is detached from man, abandons man, and is no longer human, can he become a Buddha.

In the Buddhist scriptures, such a story is recorded. There is a powerful black-toothed Brahman, who can go to heaven and earth and predict the future. He calculated that he only had a few days to live, and he was very distressed, because supernatural powers could not help him solve the problem of life and death.

While he was in agony, another celestial told him to seek advice from the Buddha. The Wutong Immortal immediately went to see the Buddha with two flowers and asked for advice on life and death. The Buddha told him: Let go. He put down the flower in his left hand. Again, the Buddha said, "Let go."

And he put down the flower in his right hand. The Buddha still told him to let go. He said, "I don't have anything left to put it." Only then did the Buddha say to him: What you really want to let go of is not the flowers in your hands, but your attachment to life and death.

This is the prototype of the story of putting down the butcher's knife and becoming a Buddha, and it is often used to persuade sinful people to stop their sins and put down the butcher's knife and become a Buddha.

The same is true of Buddhism's "put down the butcher's knife and become a Buddha". The so-called butcher's knife is not a tangible knife in our hands, but our attachment to the troubles of life and death, and our five desires and dust.

All this is not something we can let go of when we say it. When we are distressed, can we immediately let go of the things that make us miserable when we say to let go? When we miss our loved ones, can we immediately forget the person we miss day and night?

If you don't train on weekdays, you can't let go all of a sudden. If letting go is no longer a problem, then so is achievement.

Therefore, in Buddhism, putting down the butcher's knife and becoming a Buddha on the ground does not specifically refer to a sinful person, but everything in life that can cause people troubles and karma is the butcher's knife, and if you can put down the butcher's knife, you will naturally become a Buddha on the ground.

Many people are puzzled: Can such a simple matter as "putting down the butcher's knife" enable us to become Buddhas? We must know that what we have to let go of is not only the butcher's knife in our hands, but also our inner murderous intent and inner evil thoughts.

If we can transform all evil thoughts into good thoughts, and all murderous thoughts into compassion, then the mind at present is no different from that of a Buddha or Bodhisattva. Therefore, there is no gap between the Buddha and sentient beings that cannot be bridged, and the key is to grasp the thoughts.

The purpose of reciting the Buddha's name is also to train scattered thoughts, and at the same time, through visualization, the thoughts of the merits of the Buddha are integrated into the mind, and finally the heart and mind of the Buddha are connected to the heart and the Tao of the Tao.

Instead of shouting Amitabha Buddha to save me and Amitabha Buddha to help me all day long, through this Buddha name, focus your mind on this, so as to train your mind.

If we can achieve the "Great Trend to the Bodhisattva Reciting the Buddha Yuantong Chapter" as stated in the "All Six Roots, Pure Thoughts Continuate", the three poisons of greed, hatred, and ignorance will have no chance to cause trouble.

Once the afflictions are eradicated and the delusions are extinguished, wisdom can be revealed. Therefore, chanting Buddha is also an effective way to establish mindfulness.

For lay people, the practice of the Six Recitations is very important. The so-called six thoughts are reciting the Buddha, reciting the Dharma, reciting the Sangha, reciting the precepts, reciting alms, and reciting the heavens.

The first is to recite the Buddha, remember the immeasurable merits of the Buddha, and take the Buddha as an example, see the sages and think together, and strive to make their own behavior closer to the Buddhas and Bodhisattvas.

The second is to recite the Dharma, always remembering the principles of impermanence, cause and effect, and dependent origination, so as to observe the world with the correct view of the Dharma and guide life.

The third is to recite the sangha, remembering the pure virtues of the sages and saints, so as to stimulate the desire for liberation.

Fourth, reciting the precepts, often comparing one's own behavior with the precepts, and observing whether one's words and deeds are in accordance with the law and whether they conform to the precepts.

Fifth, we should maintain compassion and generosity for all sentient beings, regard the difficulties of sentient beings as our own difficulties, and regard the needs of sentient beings as our own needs.

Sixth, we should recite the heavens, understand where the merits of the heavenly beings come from, and also keep the precepts and cultivate blessings, stop evil and do good deeds like they do.

Practicing the Six Thoughts helps us to settle our minds in the right view. Only in this way can the study of Buddhism be corresponding. On the other hand, if the mind is entangled in ignorance and afflictions, and is dominated by the three poisons of greed, hatred, and ignorance, it will create a lot of negative karma in the mind.

We should "always think about the good Dharma and observe the good Dharma" so that our minds always correspond to the good Dharma.

Put down the butcher's knife and become a Buddha on the ground, whether a person who believes in Buddhism and cultivates can become a Buddha is actually in a thought. In Buddhist terms, although you may have created a lot of "karma" and even done bad things that ordinary people have not done, you can become a Buddha as long as you see through the red dust in a single thought.

The highest goal of Buddhism is to achieve Nirvana Buddhahood, and different schools of Buddhism have different understandings of how to become a Buddha.

For example, there are those who practice through asceticism, and there are those who advocate abstinence, while Zen Buddhism believes that the key to becoming a Buddha lies in the "mind", that is, in the concept of human beings.

As long as the problem of one's "mind" is solved, and one is "enlightened" in consciousness according to Shakyamuni Buddha, one will become a Buddha.

However, there was a fierce debate within Zen Buddhism on how to solve the problem of "heart", which was the famous controversy between the six ancestors Huineng and Shenxiu. Shenxiu is the Theravada monk among the monks, and he wrote a verse: "The body is a Bodhi tree, the heart is like a mirror, always wipe diligently, and do not make dust."

And Huineng said: "Bodhi has no tree, the mirror is not a platform, there is nothing in the original, why make dust."

These two sides are-for-tat, two completely different approaches to how to solve the problem of the "heart".

Shenxiu proposes a gradual practice, which means that the impurities in the mind are like dust on the mirror, and you need to recite the Buddha all the time to eliminate the distracting thoughts, just like you need to wipe the dust on the mirror frequently.

And Huineng proposed that what mirrors are not mirrors is something that does not exist. You think that you have a mirror in your heart, and you have created a mirror in your heart. As long as you realize that there is no such mirror, you will become enlightened and you will become a Buddha.

Huineng further came to the conclusion that whether or not he could become a Buddha was actually a matter of understanding, or even a matter of thought.

Huineng's point of view is a vivid exposition of Shakyamuni Buddha's epiphany thoughts, because Buddha means "enlightenment", and in Shakyamuni Buddha's view, this kind of enlightenment is an epiphany of life.

But as for how to have an epiphany, Shakyamuni Buddha did not say, and later Buddhist schools also put forward a variety of methods, but Huineng's view can best express Shakyamuni Buddha's original intention. (To be continued.) )