Lan Juechen's words couldn't help but make Murong Qing and Shui Ripple cry and laugh, if other people were afraid that they wouldn't be able to do this kind of thing, only Lan Juechen would dare to do such a thing and be able to do such a thing.

With the two mysterious and powerful eye techniques, no one can see through Lan Juechen's soul through Lan Jiechen's eyes.

"Whoever you mean is right or wrong depends on your mood. Water ripples spoke.

"Well, that's what the other said, it's a hole they dig for themselves. Lan Jiechen responded.

Next, these living fossils expressed their opinions one after another, great demons, great demons, bodhisattvas, arhats, they were so enthusiastic that Lan Jiechen felt that his heart was hairy, which was not a good thing.

When did he become a fragrant bait, it seems that it is not an accident to see these people gathered here, as if they are waiting for their arrival here.

After some careful observation, Lan Jiechen already had a general understanding of his situation, this trip to the Buddha Kingdom was really not peaceful, and he may have become a variable that affects the scales of the Buddha Kingdom, otherwise there would not be so many great supernatural powers so weird.

If you want to survive this calamity, the only way is to find the person who should be robbed and get the help of the person who should be robbed, they think you are the person who should be robbed. Yuling came over.

Lan Juechen's eyes flashed with a ray of essence, and he looked at Yangliu Bodhisattva and Yuling in the afterglow, the corners of his mouth rose slightly, revealing a bright smile, and the sincere sunshine made the heart of the Bodhisattva who was preaching bloom.

Water Ripple and Murong Qing knew that the bad water in Lan Juechen's stomach was tumbling again.

The initiative, these people think that they should be robbed, then the initiative is on their own, make good use of it, and can maximize their own interests, but there is a slight mistake, so that these people are aware that they are a devil who swallows people and does not spit out bones, and I am afraid that they will become the public enemy of all Buddhist cultivators in the Buddha country.

This kind of walking on the chain between heaven and hell made Lan Jiechen feel more excited than ever.

"Maybe you can get some of the information you want from these people. Lan Jiechen muttered in his heart.

Humility, humility, humility.

Lan Juechen perfectly interprets what is called an actor, he treats those who answer his questions equally, Lan Juechen's attitude makes every old man feel good, more or less, and the younger generation thinks that Lan Juechen is very fake and pretending.

Arrogant but not arrogant, Lan Jiechen seriously discussed these principles of life with these old people, and at the beginning they were superficial, but as time went by, they had raised the level of discussion to a deeper level.

Talking about the world, but in this way, the content of the discussion between them has reached a level that they can only understand deeply, but Lan Jiechen can still interject, and every sentence can cause these old people to think deeply.

The breadth of Lan Jiechen's knowledge shocked everyone, who in the younger generation could talk and laugh with these old monsters, because these old monsters were no longer at the same level as the young people at all.

Some extreme people think that there must be a willow bodhisattva behind this.

Chatting and chatting, time passed like a white horse, passing quickly, and before you knew it, half a day had passed, and everyone seemed to have forgotten the purpose of coming here, and also forgot the question that Lan Jiechen asked before.

Lan Juechen's amazing performance made these old monsters feel more and more that Lan Jiechen must be the one who should be robbed in the prophecy.

Calamity, the Buddhist middle finger is destined for doom, great calamity, and great limit.

Taoism says that heaven and earth are destroyed into a catastrophe, and it is called "Cycle and Repeat", which refers to the doomed doom, great calamity, and great limit, which is one of the macroscopic time concepts.

Legend has it that after tens of thousands of years, the universe will return to its origin and start again.

The basic idea can be briefly expressed as follows: the world follows an extremely long cycle of time, the so-called "great year of generation", which repeats itself in an eternal cycle.

This cycle is so long that it is practically unpredictable, but it is not entirely certain, and in the course of this eternal cycle, everything in the world, including each of us and every detail of our lives, has been and will be repeated countless times in exactly the same way, and will never change in the slightest.

Everyone says that people who cultivate Buddhism are the group of people who can see through the red dust the most, and they are the group of people who can afford to let go of it, but in Lan Juechen's view, most of the people who cultivate Buddhism are paranoid people.

For death, no living creature can instinctively accept it, how can these people who gather with the Yangliu Dojo not be people who are afraid of death? It's just that they are not as honest as Lan Jiechen to admit that they are afraid of death.

Buddhism in the calamity, robbery, lameness, robbery, karma. Paraphrase the time and minute, the season, the long time, the big time, and the hour. Originally, it was a unit of time for the greatest time limit in Buddhism. Buddhism follows it and regards it as an incalculable number of years and months, so it is often shown in the scriptures with metaphorical stories.

Buddhism believes that the world should go through countless eons, and that one eons is equivalent to one of the great Brahma days, or a thousand hours, that is, 4.32 billion years on earth.

Another theory holds that there are four times in a tribulation, and when it is consummated, it is equivalent to 1,728,000 years. Three points is equivalent to 1,296,000 years. Two equinoxes is equivalent to 864,000 years. At the time of the battle, it was equivalent to 432,000 years. The four are four million and three hundred and twenty thousand years.

Rumor has it that we are now at the end of the fight. In addition, according to the above statement of 'one eons and four times', Buddhism also believes that compared with the four times, time is becoming shorter and shorter, and human morality is declining day by day, and if the time of struggle ends, it will be the end of the eons and the world will be destroyed.

The Buddhist concept of 'time' is based on eons to explain the process of the creation and destruction of the world. There are various theories about the classification of the calamities.

There are two kinds of eons in the 38th volume of the Great Wisdom Treatise, one is the great eon, and the other is the small eon, and the Myoho-renge-kyo is divided into five kinds of eons, namely night, day, month, hour, and year, and there are three kinds of eons in the 135th volume of the Great Vibhasha Treatise, there are three kinds of eons: the middle eon, the bad calamity, and the great eon, and the 12th volume of the Kusha Treatise has four kinds of eons, such as the bad calamity, the successful calamity, the middle calamity, and the great calamity.

There are nine kinds of calamities in this scripture of the Buddha's kingdom, namely: one is the number of days, months, and years, and the other is the increase and decrease of calamities, that is, the three calamities of hunger, disease, and sword, which are called middle calamities. The third is that twenty eons are one calamity, that is, the Brahmanic tribulations.

Forty calamities are one calamity, that is, the pre-Brahman tribulation. Sixty eons are one eon, that is, the great Brahma eons. Eighty calamities are one calamity, that is, fire calamity. The seven fires are one calamity, that is, the flood calamity. The seven waters are a catastrophe, that is, a catastrophe of wind. The three major monks are only robbed.

In the Lotus Sutra translated by Kumarosh, they are all called small eons, and in the Devadatta Pin translated by the French and Italian versions, they are called middle tribulations, and both are translated together. The fifth volume of the charcoal scripture of the building takes the three calamities such as swords and soldiers as the three minor tribulations, and the ninth volume of the Origin Sutra calls it the three middle tribulations.

The ninth volume of the Lishi Abhidhamma treats eighty minor eons as one great eon, and the first three and five volumes of the Mahabhasha take eighty middle eons as one great eon. Although there are many differences, the long-term word "calamity" is often used to explain the process of the establishment and destruction of the world.

In the above-mentioned Mahavibhasha Theory, there are three kinds of eons, such as intermediate eons, bad calamities, and great eons, and there are four kinds of Kusha theories, such as bad eons, successful eons, middle eons, and great tribulations, and the theory of knowledge is divided into six types, such as middle eons.

According to the 135th year of the Mahavibhasha Treatise, there are three kinds of intermediate eons: the reducer, the increased eon, and the eon: the reducer is reduced from the immeasurable age of life to 10 years old, the reducer increases the life expectancy between 10 and 80,000 years old, and the reducer increases the life expectancy from 10 to 80,000 years and from 80,000 to 10 years.

These three kinds of eons illustrate the difference between the 20 eons of the dwelling eon, that is, among the 20 eons of the dwelling eon, the first eons are decreased, the twentieth eons are increased, and the middle eighteen eons are increased or decreased eons, and the time and amount of each eons are equal.

This is the initial reduction of the tribulation of the love and blessing of victory, so the lower reduction is slower, the last increase of the tribulation of the love and blessing of the inferior, so the upper increase is also slow, in the middle of the eighteen tribulations, there is a slow and a disease between the upper and lower alternates, so the three tribulations are equal.

The above is Hinayana theory. According to the second volume of the Yogi's Treatise, the sixth volume of the Mahayana Abhidharma Miscellaneous Collections, and the first volume of the Yogi's Treatise on the Land of the Yogis, each of the 20 eons of the Mahayana has increased or decreased, so there is no need to follow the three eons of the Mahabhasha Treatise, that is, each of the intermediate eons is the only increase or decrease of the eons.

In addition, as stated in the seventh volume of the Upasai vows, the increase from 10 years old to 80,000 years old, and the decrease from 80,000 years old to 10 years old, if it is increased or decreased by 18 years, it is called the middle eon. It's heresis. In the middle of the tribulation, there must be three disasters, such as sword and soldier disasters, disease disasters, and famine disasters, which are called small three disasters.

There are different theories about the time limit for the occurrence of the three calamities. According to the 134th year of the Mahavibhasha Treatise, the three calamities appear when the life expectancy is reduced to 10 years old.

The sword and the calamity are the hearts of the people when the anger and poison increase, and the heart of improvisation and fierce harm when they meet, and the people who hold their hands are all sharp blades, each of them is ferocious, killing each other, and it will stop after seven days and seven nights.

After the plague disaster, the dragon was angry and did not rain sweetly, so that the famine and many people died, and it was stopped after seven days and seven nights of the seventh month.

The three small calamities are also known as the three middle calamities. If, according to the Maha Vibhasha Theory, three calamities arise together in one eon, then each of the twenty calamities has three minor calamities. If, according to the Abhidhamma Doctrine, the first calamity occurs in the second eon, the first eons are plagues, the second is the sword calamities, the third eons are famine, and the nineteenth eons are plagues.

There are 20 calamities in the dwelling tribulation, and there are also 20 calamities in the bad, empty, and complete calamities, which are combined into 80 calamities. Although there is no difference between the three eons of badness, emptiness, and success, because their time and quantity are equal to the dwelling eons, they are allowed to have twenty eons each.

The eighty middle calamities are one great calamity, and one great calamity is the four calamities of formation, dwelling, destruction, and emptiness, and is the beginning and end of the first phase of the world. When the calamity is bad, the world is bad, and there are three disasters such as fire, water, and wind, which are called the three major disasters, which are different from the small three disasters mentioned above.

Among them, the fire was caused by the appearance of the seven-day wheel, and the wind blew fiercely, and the first meditation was burned down. The flood started from the rain, and the second meditation was submerged. The storm calamity arises from the impact of the wind, and the third meditation and the following are scattered.

Then there were seven fires in the beginning, and once again by floods, and after the floods there were seven fires. In this way, there were seven floods, and then there were seven fires, and then there was a wind disaster, and the third meditation and the lower worlds were scattered.

In total, there were eight seven fires, one seven floods, and one wind disaster, the so-called sixty-four tribulations. Therefore, the world of instruments below the first meditation is destroyed once every great eon, once every eight great eons in the second meditation, and once every sixty-four great eons in the third meditation.

In the human world, only the fourth meditation is not damaged by the three calamities. Therefore, the longevity of the first Zen great Brahma is sixty eons, that is, one great eon, except for the empty calamity of twenty eons, the second Zen heavenly lifespan is eight great eons, and the third Zen heavenly lifespan is sixty-four eons. One of these calamities is called the fire calamity, the seven fire calamities are called the flood calamity, and the seven flood calamities are called the wind calamity.

The number of great tribulations is 100,000, and even the number of calamities is only a monk, then it is called a monk's only robbery, and the accumulation of three monks' tribulation is called three monks' only robbery. However, there are many different theories about the calculation of its time and quantity, and the Mahavibhasha Treatise on Volume 177 lists four theories, one says that it is the same as before, and one says that the accumulation of calamities to the monks and Qiye is only a tribulation for a monk, one says that it accumulates into a calamity, and the other says that it accumulates a bad calamity.

There are two kinds of bodhisattvas holding the nine tribulations, one is the sun and moon, day and night, season, and the number of years are immeasurable, so they are called monks, and the other are immeasurable, so they are called monks. The latter is the same as the righteousness of the bhasha, and the former is in terms of the number of eons of age.

In short, the time of the calamity is long, and it is difficult to measure the arithmetic. The 34th volume of the Zaa Han Sutra has the metaphor of the mustard seed tribulation and the rock calamity, and the 32nd volume of the Tripitaka Law has the names of the five major calamities of grass and trees, fine sand, mustard seeds, broken dust, and stone brushing, all of which show that the time of the tribulation is long and infinite.

There are two kinds of robbery: empty and non-empty. There are five kinds of differences: the non-empty tribulation, the Daigo tribulation, the wonderful calamity, the hard Daigo calamity, and the virtuous calamity. The origin of the three tribulations and the three thousand Buddhas, the Mahayana Bunsheng Mindfulness Sutra Volume I, etc., say that the three tribulations of the past, the present virtuous tribulation, and the future star tribulation, among which a thousand Buddhas were born.

In addition, the second volume of the Eighty Huayan uses the amount of water in the sea as a metaphor for the number of calamities, which is called the calamity of the sea.

Now the Buddha country is facing a small catastrophe, the Buddha country will not be completely destroyed because of this, but because of this catastrophe may be in a long period of decay, the Buddha country is devastated, and there are not many people who can survive.

If you want to rebuild the Buddha kingdom, it will not be possible overnight.

The Book of Changes contains, "The avenue is fifty, and the heavens are forty-nine and one." ”

The avenue is fifty, the sky is forty-nine, the avenue is missing one, and there are infinite changes, but there is a glimmer of life.

This "one" is a variable, and this variable may be a person, or another race, or another living being, or it may be a thing. (To be continued.) )