Becoming a Wizard by Starting From the Mind Closure Technique-Chapter 966 - 77 Great Aspiration_2

Chapter 966: Chapter 77: Great Aspiration_2

Chapter 966 -77: Great Aspiration_2

“Should we notify the Prince immediately to prevent the Princess from causing any trouble?”

As the maid hesitated, Jasmine had regained her composure and continued to focus on the scene of the marriage competition using the Secret Technique of Lotson.

The auspicious moment had arrived, and the Prince of Guanglin stood at the center of the small square on the preaching platform and said aloud:

“Welcome to the Prince’s residence,

I am not eloquent, so let us officially start the competition for my daughter’s suitors.

The process is simple—each venerable monk will come up and speak some Buddhist teachings.

If I think it’s good and the other venerable monks agree, those three will be the final candidates.

My daughter will choose one among these three to be her husband.”

After these words, whether it was the over three hundred monks present, Lotson who was secretly observing, or Jasmine in her boudoir, all looked at the Prince of Guanglin with a somewhat strange gaze.

“Is this really how the first heir to the throne should behave?

He’s not exactly foolish, but isn’t this a bit disgraceful?

It’s supposed to be a grand event, but why does it sound from the Prince’s mouth like a sales pitch at the market?

(╯□╰)

“Ahem…”

Facing many peculiar gazes, the Prince of Guanglin seemed to realize something, a hint of embarrassment appeared on his face, and he covered it by clearing his throat, then said, “Let’s start.”

Having dropped that line, the Prince nearly fled from the preaching platform.

The gazes from a great number of the over three hundred monks now seemed even stranger.

The host is leaving just like that?

Who begins the first sermon, how long will they speak, and in what order to move forward? Aren’t these rules settled?

Or were they settled, but you forgot to mention them?

However, the Prince of Guanglin appeared oblivious to this peculiarity and, under many strange gazes, calmly took his seat at the main place, eyes focusing inward in deep composure.

For a moment, the atmosphere in the small square was quite extraordinary.

Lotson, who was secretly watching, had a changing look in his eyes when he saw the Prince of Guanglin.

Hehe…

Interesting.

Among the three hundred monks gathered around the preaching platform, Link mused to himself:

If anyone ever implies to him again that the Prince of Guanglin is a fool, he will surely retort that the real fools are those who think so.

The Prince might just be playing dumb to catch the wise.

Though whether true or not, Link didn’t care about these subtleties; his only intention was to use this occasion of the Guanglin County Princess’s suitor competition for his own ends.

Thinking thus, Link ignored Monk Chen’s surprised look, stood up, broke the bizarre atmosphere of the small square, and walked up to the preaching platform with steady steps.

The crab is just lying there, and someone has to eat it, so he might as well be the first.

Standing on the preaching platform, Link brought his hands together, turned around to greet everyone, and then began, “Monk Liao Fan from the White Horse Zen Institution greets all fellow practitioners. I am puzzled about something and wish to seek an answer through the Guanglin County Princess’s suitor competition.”

After pausing, Link, ignoring the similarly strange looks from the over three hundred monks, spoke loudly:

“I have heard that there are three schools of Buddhism: the Sravaka School, the Pratyeka-buddha School, and the Bodhisattva School.

The Sravaka School practices the Four Noble Truths, from an ordinary person to an Arhat, in terms of time, at best in three lifetimes, at worst in sixty eons; it has seven expedients for cultivation and four stages of fruition: the Srotapanna Fruit, the Sakadagami Fruit, the Anagami Fruit, and the Arhat Fruit.

The Pratyeka-buddha School practices the Twelve Links of Dependent Origination, from an ordinary person to a Pratyekabuddha, in terms of time, at best in four lifetimes, at worst in a hundred eons; its cultivation focuses on realizing enlightenment, where understanding leads to realization, and thus it has no clearly defined ranks.

The Bodhisattva School seeks the supreme enlightenment, vows to liberate all sentient beings, practices the Six Perfections and myriad practices, using these Six Perfections as the path to reach the great Nirvana on the other shore.

The first two schools benefit oneself only, not others, aiming at self-perfection and liberation;

The last one benefits both oneself and others, aiming to ferry innumerable beings to the other shore.

I wonder which school all the fellow practitioners practice, and how do you practice it?”

Link’s words were so straightforward and clear that not only the monks who had studied Buddhism for years, but even the lay practitioners at home could understand.

Indeed, its simplicity and directness only made it more powerful.

Previously, the atmosphere in the small square was merely wonderful.

Now, the atmosphere in the small square had become extremely awkward.

The reason was simple: most of the monks present had neither practiced the Dharma of the Sravaka School nor the Pratyeka-buddha School, let alone the Dharma of the Bodhisattva School!

Many monks couldn’t even distinguish what kind of Dharma they were practicing, or if it was Dharma at all!

They merely followed the teachings of the temple, the respected high monks, and their masters and senior brothers, blindly worshiping without giving thought or engaging in practice.

Even though the temples and the respected high monks occasionally mentioned that their practice was Mahayana, the Bodhisattva Dharma School,

But…

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Seeking supreme enlightenment, vowing to liberate all sentient beings?

Any monk with open wisdom who had read the scriptures of the Bodhisattva School and then observed the real world would not believe that they were actually practicing the Dharma of the Bodhisattva School.

This was where the contradiction arose.

Most monks, facing this severe discrepancy, chose to close off their “wisdom” and blindly follow the “Dharma” taught by the temples and high monks, ignoring the reality of the human world, the true human world.

They lived in the Pure Land, bathed in the Buddha’s light, enjoying the offerings.

As it should be!

A very few monks, such as Master Wusheng, who had been at the White Horse Zen Institution, had not chosen to flee, but also lacked the wisdom and courage to truly practice the Bodhisattva School.

Therefore, it was correct and truthful for the White Horse Zen Institution to say that Master Wusheng had chosen to reincarnate to pursue enlightenment because he could not become a Buddha.

Link’s words, which seemed to be seeking advice, were in fact scolding the monks present to their faces: “Bald donkeys.”

He completely tore down the hypocrisy of over three hundred monks.

Monk Liao Chen’s emotions were very complex at this moment.

He was both pained by being questioned again and somewhat comforted that many monks there felt the same pain.

It was an indescribable emotion.

Sitting in the host’s seat, the Prince of Guanglin felt uneasy.

This Monk Liao Fan of the White Horse Zen Institution was not only skilled in supernatural practices but also profoundly knowledgeable in Buddhism.

His words, although simplistic and straightforward, struck directly at the core, exposing the dark side within many monks, making many feel ashamed.

If one couldn’t confront their own ugly heart, they might react angrily and leave.

Wouldn’t that mean fewer competitors?

What a clever tactic…

Nonsense!

The Prince of Guanglin’s true intentions—to seek a son-in-law, to please the Buddhist Sect, to draw closer to it, and to gain its mighty backing—were genuine!

With Monk Liao Fan stirring things up this way, he might have satisfied himself, but what about the prince’s real objectives?

Forget about pleasing the Buddhist Sect, drawing closer to it, or securing its mighty backing, this could even offend the Buddhist Sect!

Even more agitated than the Prince of Guanglin was Monk Nengqing from the Bianjing Ci’en Temple.

Monk Nengqing slowly stood up, palms together in a solemn manner, his expression and poise stern, He looked at Link on the platform and suddenly became stern, coldly shouting, “Who are you, a demon from the Evil Path, daring to corrupt the sincere hearts of our monks? Reveal your true form now!”

Hearing this accusation, some monks reacted, immediately getting up and shouting in agreement with Monk Nengqing, “Who is this demon, reveal your true form, and submit to execution?”

This sudden change was abrupt and disorienting.

The Prince of Guanglin was stunned, Monk Liao Chen was tongue-tied, Lotson chuckled non-stop, Jasmine frowned.

Link, on the platform, found it all too “reasonable.”

This was what he had recognized about this world and even the residual Dharma of Buddhism upon reviewing Buddhist scriptures, observing monasteries, and seeing the ways of the world after his “soul seizing.”

Calling a deer a horse, inverting right and wrong, was exactly this.

Facing the interrogation led by Monk Nengqing, Link brought his palms together and then formed the Ksitigarbha Fundamental Seal, declaring loudly:

“I am Monk Liao Fan, who vows to save all suffering beings and lead them to enlightenment, thereby attaining True Enlightenment.”