Chapter 33: Vajra Power, Vajra Appearance, and Vajra Body
The Western Heavenly King, Virupaksha, is named Virupaksha and lives to the west of Mount Sumeru.
The body of the statue is red, with one face and two arms, round and bulging eyes, a dragon helmet on the head, red armor on the body, and a dragon in the hand.
However, Pinggong Qianye always felt that the opponent's Dharma image of the Western Guangmu Zuntianwang was not very solid, and even the details such as the armor patterns and the eyes of the Chilong were not fully outlined.
The overall effect is no longer majestic and sacred, but instead is like a piece of thin paper that will fall apart with a slight blow.
Is this due to insufficient practice or is he deliberately not trying his best?
Hiramiya Chiya carefully observed the facial expression of Takeda Saburo opposite him.
It wasn't that he didn't use his full strength on purpose, he simply wasn't good enough in his training.
At this level, the danger value is about 4, which is slightly weaker than the five yin ghosts that were eliminated and liberated before.
Is this the practitioner who came out of an ancient temple like Shitennoji?
So disappointing.
Heimiya Chiye sighed slightly, but if he thought about it carefully, perhaps this Takeda Saburo was just an ordinary practitioner in Shitennoji, and not a true successor of the Dharma.
Yes, how could the true descendants of Buddhism come to such a place? They have strict disciplines, which are different from the loose rules of family temples like mine.
While thinking about this, Hiramiya Chiye let Takeda Saburo continue to exert force with his arms.
Although Akechi Mitsuhide and the other two people present had average training, they could roughly see which direction the outcome was leaning towards.
Takeda Saburo's arms moved like a dragon, which showed that he had cultivated his Vajra power very well.
However, Pinggong Qianye, who was sitting opposite him, had a nonchalant expression from beginning to end, and his hands did not move at all.
It can be seen that the Acalanatha method practiced by Pinggong Qianye has already achieved a deep level of samadhi.
Saburo Takeda has already lost.
No matter how hard he tried, he couldn't move it at all.
There was a flash of surprise and admiration in Akechi Mitsuhide's eyes. He was the one who knew Hiramiya Chiya best among all the people here.
Looking at Pinggong Qianye's posture at this moment, you can tell that he still has a lot of strength left.
Pinggong Qianye was like this when he beat me.
Every time after the fight, it seemed like the gap was not that big, which made me always think that if I tried harder I would have a chance to win.
In fact, the gap is too big to be compared.
Saburo Takeda, from Shitennoji, is the successor of the Dharma of the Western Heavenly King Hiromu Son.
Haha, in the end it's just self-humiliation.
If there are monks in the younger generation who can compete with Pinggong Qianye, they must be the successors of the major temples.
"Ugh……"
Having pushed his strength to the limit, Takeda Saburo finally realized the gap in strength between him and Hiramiya Chiya and chose to admit defeat.
"I didn't expect that your Acalanatha has reached such a level of practice. I am far from it."
There was no sign of annoyance on Takeda Saburo's face. He pulled his hand back, stretched his almost stiff fingers, then touched his head and smiled foolishly.
Fudo Myooh?
Pinggong Qianye was slightly stunned. He just relied on his physical strength but did not use Acalanatha to bless himself.
That is totally unnecessary and too bullying.
Acala is the chief of the Five Great Vidyarajas and the teaching body of Vairocana Tathagata.
He has already gone very far in the practice of Vairocana Tathagata. Even if he also practices Acalanatha, he is still far beyond the reach of ordinary Vajra Kings.
When he was exorcising evil spirits outside, he never used the image of Acalanatha, because that was a waste of talent.
"You are also very good."
Pinggong Qianye just smiled and didn't explain it. He always had to give others a way out.
"I have not yet completed the realm of Vajra Body, otherwise I might be able to break your Acalanatha form." Takeda Saburo drank a sip of boiled water and sighed.
Vajra body realm?
What does this mean?
The degree of practice?
Pinggong Qianye showed curiosity, he didn't know much about these realms of cultivation.
"do not you know?"
Seeing that Hiramiya Chiye was ignorant of this, Takeda Saburo was horrified.
After a long while, he smiled bitterly and shook his head, realizing that he had lost so badly.
This Pinggong Qianye should be a person who is devoted to cultivation, so he lacks the necessary understanding of many knowledge. Unlike himself, in an ordinary competition, he had a competitive mind and almost summoned the Dharmakaya of the Western Guangmu Zuntianwang.
"For practitioners like us who cultivate both the inner and outer aspects, most of the physical cultivation is done through the Vajra Subduing Magic Sect."
Saburo Takeda introduced earnestly: "In terms of the Vajra Subduing Magic Gate, we roughly divide it into three levels, from low to high: Vajra Power, Vajra Body, and Vajra Appearance."
Vajra power, the Vajra path is just beginning, with great power and strength.
The practitioner will be blessed with the power of Vajra, and his physique, strength, spirit and other aspects will be greatly improved.
Vajra body, the small achievement of the Vajra path, the body is like a vajra, immovable and indestructible.
The practitioner's body gradually transforms from a human body to a Vajra body, and his body becomes like a Vajra, extremely powerful and mighty.
The Vajra appearance, the Vajra path is complete, you are the Vajra, and the Vajra is you.
There is no difference between the cultivator and the Vajra anymore, it is like the Vajra coming to the world, indestructible.
Takeda Saburo briefly introduced a few words, patted his head and smiled: "This is just a simple classification. No matter how powerful the practitioners in the human world are, they can hardly compare with the real Vajra. Otherwise, they will completely break away from the mortal body and achieve the status of Vajra."
Is that so?
Pinggong Qianye seemed to be deep in thought. He had already gone very far on the path of Vajra Dharma and had reached the so-called bottleneck. It would be difficult to break through.
He always felt that Takeda Saburo did not explain the two levels of Vajra body and Vajra appearance clearly.
Dharmakaya and Dharmaappearance are not the same. Dharmakaya is purer, while Dharmaappearance is more complex.
Simply put, this is a stone, a red stone in the shape of a water bottle.
Dharmakaya is the pure thing itself.
Dharmadhatu is the appearance of things seen by the mind.
Dharma-nature is inseparable from the Dharmakaya but is not the Dharmakaya; the Dharmakaya, although it manifests the Dharma-nature, is not the Dharma-nature.
If one can get rid of the Dharma appearance and see the Dharma body, one can see that all appearances are not appearances and see the Tathagata.
If we really have to define a level of realm for this Vajra Dharma practice, it should be Vajra power, Vajra appearance, and Vajra body.
As for the fact that I am the Vajra and Vajra is I, it should be classified as the fourth level.
This is probably because Saburo Takeda did not learn the skills well enough in the temple, which led to such a mistake.
It is also possible that this level of practice is just for the sake of simplicity and ease of memory and does not have such a profound meaning.
Pinggong Qianye did not think too much about this question, but recalled his practice along the way.
As early as two years ago, he had completely condensed the Vajra Dharma Image, to the level where he could use the Vajra Dharma Image to exorcise evil spirits over a long distance.
At that time, in order to correct the physical gains brought about by practicing the Vajra Dharma and prevent himself from becoming a muscular man, he shattered his Vajra Dharma image many times and continuously compressed it.
This is how he got his current physical form, and all aspects of his body have been greatly enhanced.
But he did not feel that he had reached the Vajra state in the human world where I am the Vajra and the Vajra is me.
He is still a little bit away from this last realm.
This may be the bottleneck problem I am facing now.
Hiramiya Chiye looked at Takeda Saburo across from him and asked, "If you encounter a bottleneck in your practice, how will you break through it?"
"I have never encountered a bottleneck. Ha, bottleneck? What is that?" Mitsuhide Akechi said proudly.
These words elicited a knowing smile from the people present.
“I think learning from the best of all will be a good direction.”
Saburo Takeda gave a serious suggestion: "There are so many sects in Buddhism. If you only focus on the practice methods of your own sect, you will easily fall into the situation of being blinded by a single leaf and not seeing the big mountain."
"Study the scriptures of other sects to reversely verify the path of practice of one's own sect."
"Of course, I'm not questioning the perfection of our Shitennoji's training methods. It's just that I'm not very good at it myself."
At the end, Saburo Takeda smiled innocently.
It turns out that you are not very skilled.
Pinggong Qianye agreed with this deeply, and he was indeed not wrong in his judgment.
"Are there any realms on the path of cultivation?"
After finally meeting a practitioner from a big temple, Pinggong Qianye felt that he should learn more knowledge from him.
(End of this chapter)
