Wang Hou was looking at it, and suddenly heard someone say: "Abbot with big ears, please preach the Dharma to everyone first." The one who spoke was none other than King Shamidi, who was sitting next to Zheng Zongbing. The big-eared abbot stood up in response, bowed to everyone in the room, and walked out unhurriedly. Wang Hou smiled secretly in his heart: It turned out that he was preaching the Fa, which was also interesting.

The doors of the main hall were all opened, and everyone sat indoors, facing the center of the field. Seeing the abbot of the big ear slowly walking down the front steps of the hall, along a passage paved with a big red carpet, to the podium, the people in the square suddenly fell silent. Wang Hou secretly thought: The venue is so big, and the big-eared abbot has no internal strength, even if the audience is silent, it is impossible for everyone to hear it.

At this moment, the voice of the big-eared abbot came, although it was Sanskrit, Wang Hou couldn't understand it, but he could clearly hear what he said, and he was secretly strange in his heart, and looked carefully, only then did he notice that the big-eared monk was facing the golden pagoda, presumably the sound was diffused and amplified by the pagoda; Around the wall, there are objects in the shape of lotus petals, which refract the sound, and this design is also exquisite.

After the abbot said, he paused, but said in Chinese: "Teachers, fellow initiates, today we are teaching the Dharma at Dashi Temple, and in the past ten days, His Majesty the King has exhausted the treasury and scattered all the money to Buddhism, Brahmanism, Jainism and sentient beings, regardless of whether they are high or low, and have given all of them, truly embodying the state of great compassion and the pure realm of enlightenment. Today's Dharma propagation is also called Dharma Shi, and the poor monks first preach the "Vajra Prajnaparamita Sutra" ......"

Only then did Wang Hou understand that the big-eared abbot spoke in Sanskrit first, and then said it again in Chinese, which saved others from translating. In fact, not only the Guli Kingdom, but also the Yongle period of the Ming Dynasty, in addition to Korea, Japan, Annam (now Vietnam), Champong, Siam and other countries who knew Chinese, because of the strong national strength, more than 60 countries paid tribute to the Ming Dynasty, and the Chinese dialect was a common language in this period, so the abbot of the big ear spoke it in two languages.

The big-eared abbot spoke for a moment in Sanskrit, and then recited a verse in Chinese: "The Buddha told Subodhi: All Bodhisattvas and Mahasattvas should subdue their hearts in this way. All sentient beings and the like, if they are oviparous, if they are viviparous, if they are wet, if they are incarnated, if they are colored, if they are colorless, if they are thinking, if they are not thinking, ......if they are not thinking,

Wang Hou couldn't hear the meaning of the scriptures, and when he caught a glimpse of the abbot of Haimo and the abbot of Yunxiang, he couldn't help nodding his head, guessing that it should be a very important scripture, and listened to the abbot of the big ear explain: "In this passage, the understanding of the poor monk is that all sentient beings have deep love and desire, and they have false and unreal delusions, and they must be made to destroy their delusions, so that they can transcend life and death and be liberated. But if we are single-mindedly attached to liberating sentient beings, we still fail to comprehend the supreme state of 'non-attachment', which is no different from ordinary obsessed sentient beings......"

Wang Hou's heart moved, he only felt that these words were familiar, and he lowered his head and pondered: he was kidnapped by Hu Jun and taken to the island of refuge, and listened to him talk about cracking the "no avoidance" formation, "The formation is set up based on the big tree, I always want to bypass the big tree, whether it is left or right, it will fall into the eight gates, thus triggering the three strange six instruments, just like the rain flowing down the roof, how can I enter the house?" And if the rain breaks through the roof like the rain in front of me, I can easily enter the house! So as long as I knock down the big tree, it won't form a formation, and it won't be injured by the formation! ”

At noon that day, I lay on the bamboo bed, reminiscing about what Hu Jun said, and thinking of Tie Saluo's words, "The law is impossible, the law is impossible, the law is also the law, and when it is impossible to pay today, how can the law be the law?" If you don't care about what formation it is, if you don't cut down the tree, "no avoidance" will naturally become "no need to avoid"! And what the abbot said just now is actually the same truth, the so-called sentient beings, although they refer to living things, but everything cannot get rid of this formula: if you are attached to a person, a thing or a thing, you will not be able to comprehend "no attachment", and you will be trapped by people, things, and things!

Previously, Hu Jun was obsessed with breaking the formation and revenge, and Froze was obsessed with Jolene's favor, falling into a situation of harming others and not benefiting himself. Even I, when I fell into the Stonehenge set up by Chen Xiong, I was also obsessed with trying to find out, and I missed the best time to get out of the battle, and almost killed myself on the spot.

Wang Hou hung his head, wandering in reverie, I don't know whether it was a feeling or a cranky thought. Suddenly I woke up and listened to the big-eared monk: "'Everything has a way, like a dream bubble, like dew and electricity, should be viewed as such. The Buddha said that sentient beings should not be delusional and attached, everything is fleeting, and they must be able to afford to put it down. Amitabha! ”

In the sound of more than 100,000 people on the field announcing "Amitabha Buddha", the big-eared abbot bowed to the Quartet and walked back to the main hall slowly. After entering the main hall, he bowed to the king of Shami Dili and Zheng He, and after joining the crowd, he sat back in his place. Wang Hou secretly said in his heart: "If it weren't for that night, when I bumped into him and the white-eyed monk who were so unbearable to the holy woman, I would really think that his Buddhism was profound...... Amitabha, how can I look down on the Master like this? Sins, sins, sins! "While reciting the Buddha, while looking forward to the next person to preach the scriptures, could it be a white-eyed monk?

King Shami Di smiled at Zheng He and said, "Chief Zheng Bing, I originally arranged for other mages to come to preach the Dharma, but since I saw the two masters here, why don't you ask them to come and tell us about it first?" Zheng He followed his gaze, and it turned out that the king wanted Abbot Haimo and Abbot Yunxiang to preach the Dharma, and immediately asked: "I don't know what Abbot Yunxiang and Abbot Haimo think?" ”

Yun Xiang and Haimo were unprepared, but for Buddhism, the two of them were like commonplace, and they looked at each other when they heard the words, since the king and Zheng Zongbing both said this, how could they excuse themselves, and if they really wanted to refuse, it would be disrespectful to the Buddha. Yun Xiang got up and said, "Master Haimer, why don't we go on the field together and say a few words casually, okay?" ”

Wang Hou was the first to applaud, but said in his heart: "The two masters, don't say anything like yesterday on the treasure boat, 'You are not me, how do you know that I don't know Zhang Zhenren?'" If there is such a dispute, in front of so many people, it will be lively. ”

Haimo seemed to see Wang Hou's thoughts, and Chongyun replied: "It's okay, if you say something wrong, please correct it, senior brother." Yun Xiang didn't hear the words, bowed to everyone, and walked out of the hall side by side with Hemer.

When they arrived on the stage, the two did not stand in front of the golden pagoda, Yun Xiang used his internal strength and sent out his words: "Teachers, fellow practitioners, my Buddha favors, Senior Brother Haimo and I are very happy to exchange Buddhism with you, you have all heard that Buddhism in China is divided into three branches: Southern Tradition, Han Tradition, and Tibetan Tradition, although each has its own focus, but they are all vigorously promoted. The poor monk didn't dare to show off, he just wanted to say one thing, so as to communicate with you. ”

The sound came from afar, much clearer than the sound transmitted by the big-eared abbot from the pagoda before, and the field became quieter. Listening to Yun Xiang continued: "The poor monk's Qixia Temple is in Nanjing, the location is also superior, but the pilgrims are scarce, once, the poor monk went to Jiangxin Temple in Jiangxinzhou to visit friends, but unexpectedly found that although the location is remote, the transportation is inconvenient, you need to take a boat to reach the temple, despite this, the temple incense is very vigorous. The poor monk was very surprised, regardless of the location, scale or sincerity of receiving pilgrims, Qixia Temple is better than Jiangxin Temple, but why is the incense far inferior to it?

My friend smiled but didn't answer, and ordered someone to bring a Buddha stick holder and let me draw a lot. So I drew one, and it was a top sign. At the suggestion of my friend, I drew another one, and it was still signed, so many times, all of which were drawn! The poor monk couldn't help but be amazed and asked him why he was fooling the pilgrims.

But my friend smiled and asked me, why do pilgrims come to worship the Buddha and pray for the Buddha? It is nothing more than being trapped by love, disturbed by fame, and invaded by profit, so it is indecisive, and it needs the guidance of the Buddha and Bodhisattva, and a sign on the sign, like a Buddha light, to give them a firm belief in love, an attitude towards fame, and the pursuit of profit. ”

Speaking of this, the abbot of Yunxiang paused, and said: "What I said seems to be the opposite of what the abbot of Dashi Zen Temple said just now, 'no attachment', but in fact, it is not. What my friend said is very reasonable, everything in the world, some are one heart to good, and some are one thought to evil, so it can be seen that the difference between one thought will produce completely different results. To help people transcend samsara, Buddhism first guides sentient beings to be good, and the signing of the lottery is to help them get rid of their problems and devote themselves to life with a positive and optimistic attitude. ”

When Wang Hou heard this, he slapped his hands fiercely and praised: "Abbot Yunxiang's words are so good!" Suddenly, everyone looked at it together, and knew that his palm was too loud, which affected everyone's listening, so he was busy reining in his words and deeds, and he didn't dare to make a sound again.

On the field, Abbot Haimo listened to Yun Xiang's words, and continued: "Amitabha, Senior Brother Yun Xiang is very true! Life in the world is nothing more than three states, people and themselves are the state of mind, people and people are the state of the world, and man and nature are ecology. To get rid of troubles, we need to have the correct three states, ecology is life, the world is survival, and mentality is fundamental. I would like to follow up on the words of Senior Brother Yunxiang and talk about how people live in the world.

"The Buddha said that there are four kinds of horses in the world: one is a good horse, which does not need to raise a whip and works on its own, communicates with its master, moves forward and backwards, and cooperates with its master just right. The second is a good horse, seeing the shadow of the master's whip, reacting quickly, understanding the master's mind, galloping like flying. The third is a mediocre horse, which is slow to react, until the whip of the master falls on the body and hurts it, and then it begins to obey the master's instructions and speed up the run. The last is the horse, which is whipped to the body, unconscious, until the master is angry, and he is beaten violently, and he is willing to run wildly when he is in a deep pain.

"The Buddha used the four kinds of horses as a metaphor for four different sentient beings, some of whom can consciously warn themselves of the fickleness of the world and strive for self-improvement, like good horses. Some people see the flowers blooming and falling, and the moon is full and the moon is lacking, only to realize that life is impermanent, life is short, and spur themselves in time, like a good horse. Some people are different, they have to see the pain of life and death, and then they start to treat life well, like a mediocre horse. Some people are like crossbows, only when their lives are dying, they regret not working hard, and they come to the world once in vain, but it is too late. ”

Speaking of this, there was an indescribable vicissitudes in Haimer's tone. A scene seemed to emerge in front of the eyes of everyone on the field: a person lying on the bed, dying, life is about to be blown away, and his face shows endless regret and remorse, but this person has to live exactly like himself!

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