CIATB Chapter 219 Theravada Buddhism and Mahayana Buddhism
Chapter 219 Theravada Buddhism and Mahayana Buddhism
Lu Qian snapped out of his reverie and smiled apologetically at Zen Master Huijing.
"Master, you are overthinking it. I was just looking at your appearance and for a moment I thought of Master Daoji, so I was a little stunned."
"Please forgive me, Zen Master."
The reason I was able to be drawn into the inner vision by Zen Master Daoji was because of the presence of Zen Master Huijing.
The other party followed the path of Zen Master Daoji, which is equivalent to a means for Zen Master Daoji to walk in the human world, allowing Zen Master Daoji to use some means through this imitator.
Of course, all of this is based on the premise that Zen Master Huijing is merely an imitator.
If one day, Zen Master Huijing is able to move from imitation to innovation and abandon Zen Master Daoji's original path, then Zen Master Daoji will be unable to make a move.
Listening to Lü Qian's words, Zhang Zhiwei also took a look. This Zen Master Huijing's attire and demeanor were indeed very similar to the legendary Zen Master Daoji.
Recalling the records circulating within the Celestial Master's Mansion, Zhang Zhiwei asked a question.
"May I ask the Zen Master, is the path you have walked merely a borrowed form from those of your predecessors, forging your own unique path?"
Throughout history, many have gleaned their own path by studying the ways of those who practiced spiritual cultivation before them.
The simplest use is what some people call "invoking the gods," which involves interpreting the words and deeds of the gods to create a stronger resonance with the laws of heaven and earth.
More complex uses are quite mysterious, transcending the realm of "acting as someone else." They have refined the fake into the real and begun to forge their own path.
From initially learning from me, to becoming like me, and finally becoming something other than myself.
This approach may seem similar to that of Nuo opera shamans, but it is actually different.
Nuo opera shamans, all their skills are contained in that [divine mask].
Through their performances, they draw upon the power of faith; the more convincing their performances, the closer their power becomes to the divine as perceived by the people.
During this process, the performer was also kidnapped by the "godhood".
Their performances are confined to the so-called "divine status," and every move they make must be in accordance with that divine status, without daring to overstep it in the slightest.
Just like if you were to play the Monkey King, you would have to look like a lively and agile monkey, scratching your ears and cheeks, waving your stick and changing your appearance, nothing could be missing.
Moreover, during the performance, they must firmly believe that they are the deity and cannot waver in the slightest.
It's called "kidnapping," but it's much more than that.
A more accurate description would be a form of assimilation.
During their performances, the performers gradually gravitate towards the divine for these reasons, eventually losing themselves and becoming slaves to the divine.
This path is the complete opposite of the previous one, because in the end, it has become "no-self".
The "I" of the Nuo opera shamans has been transformed into a part of the "divine" through each performance.
Similarly, this also illustrates the risks of falsely claiming to be a spiritual practitioner from the past.
If the performer fails to transform the fake into the real, then the performer will lose their way on the path of others and lose their own direction.
Zen Master Huijing looked at Lü Qian and Zhang Zhiwei, and seeing that they had both guessed it, smiled without any surprise.
"You two young friends have remarkable insight; this humble monk is indeed walking this path."
"Our Zen Buddhist teachings advocate the practice of meditation, hence the name Zen. The aim is to awaken the inherent Buddha-nature in all beings, and it is also called the Buddha-mind school."
He raised his head, a hint of vicissitude flashing in his eyes, and a sense of bewilderment emanating from this middle-aged monk.
"May I tell you two a story, young friends?"
Upon hearing this, Jiekong also looked at Zen Master Huijing with some curiosity.
It is said that his senior brother was also a highly intelligent and insightful Buddhist monk in his youth, who seemed to know all kinds of Buddhist principles by heart and could speak them off the cuff.
Inside the temple, he debated doctrines and scriptures so effectively that even the abbot was rendered speechless.
No one among his peers or even previous generations of monks could out-argue him on Buddhist doctrines.
Moreover, his cultivation was quite remarkable; he was a highly virtuous Buddhist monk who cultivated both moral character and spiritual virtue.
At that time, all the monks in the temple believed that Zen Master Huijing would definitely become the next abbot of Buddhism, a human Arhat.
Simply because he has the qualifications and the ability.
But everything changed after Zen Master Huijing's first journey.
When the monks in the temple learned that Zen Master Huijing had returned from his travels, they were all overjoyed, thinking that they were about to witness the growth of a human Arhat.
However, when the temple door was knocked on, standing outside was a disheveled monk wearing tattered robes, barefoot, with a bare chest and unkempt hair.
The disheveled monk, carrying wine and meat, swayed as he walked through the temple gate. He walked with a half-smile, half-crying expression, until he reached the main hall.
Upon seeing this disheveled monk, all the monks in the temple froze in place.
Because they had already recognized that the unkempt, unruly monk in front of them was none other than Zen Master Huijing.
They silently followed in Master Huijing's footsteps, watching him carry wine and meat into the main hall.
Just when they thought this mad monk was going to offer wine and meat to Buddha, something even more unexpected happened.
Upon seeing the Buddha statue, the mad monk somewhat restrained his madness, kneeling with a touch of piety on the prayer mat under the offering table, muttering to himself with his head bowed.
"The Buddha said to awaken all sentient beings, the Buddha said to universally save all people, the Buddha said that good and evil are rewarded accordingly, the Buddha said..."
These words of Zen Master Huijing were like a series of questions, resounding throughout the Mahavira Hall.
The monks were somewhat puzzled by this, but Master Huijing's master, who was also the grandmaster of the young monk Jiekong, shook his head.
He dismissed everyone and closed the doors and windows of the main hall, then talked alone with Zen Master Huijing for a day and a night.
After that, the mad Zen Master Huijing regained his composure, but he still did not change his slovenliness and debauchery, and became the Zen Master Huijing he is today.
Lu Qian and Zhang Zhiwei exchanged a glance and said in unison, "We are all ears."
The sun had already set, and the dim sunlight slanted in through the dilapidated thatched hut.
The golden sunlight shone on the disheveled monk, whose Dharma name was "Huijing," and the previously bewildered atmosphere suddenly became calm.
Zen Master Huijing spoke with a smile, the golden sunlight reflected in his slightly cloudy pupils.
"In Buddhism, there is the distinction between Hinayana and Mahayana Buddhism."
"The Theravada Buddhism is simple in theory: it is only for self-liberation, that is, to achieve one's own enlightenment and ultimately become an Arhat."
"Mahayana Buddhism is complex and complicated. It is not enough to save oneself; one must also save all beings in the world, so that everyone can become a Buddha."
"In fact, throughout history, those Buddhist predecessors were ultimately only practitioners of Hinayana Buddhism, simply because it is too difficult and too mysterious to achieve Mahayana Buddhism."
"But this humble monk is too greedy; this humble monk wants to try the Mahayana Buddhist teachings!"
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Chapter Two!