Chapter 436

442. Chapter 442: Gradual and Sudden

The situation became very strange.

Due to some known reasons, the bodhisattvas (great sages) of the major Buddhist monasteries found it inconvenient to comment on or react to the matter of Monk Liaofan at White Horse Monastery.

After all, Monk Liaofan did not criticize the monasteries, nor did he criticize the Dharma.

He merely asked a very simple and straightforward question, then made a great vow and put it into practice.

Even the monks now following Monk Liaofan are not bewitched by him; rather, they voluntarily follow Monk Liaofan, attempting to practice the Bodhisattva Vehicle Dharma.

The only person Monk Liaofan actively invited was Princess Guanglin.

As this matter spread wider and was discussed more often, its impact on three places grew greater.

First was White Horse Monastery.

Originally, Monk Liaofan was merely to represent the Guest Hall and attend Princess Guanglin's marriage-recruitment gathering; who would have thought he actually "led away" Princess Guanglin, thereby causing such a big news story.

Based on certain unknown matters, the Head of the Guest Hall, Monk Yuanzi, had long suspected Monk Liaofan to be the reincarnation of Great Master Wusheng, and now holds this belief more firmly.

However, when questioned by the Abbot of White Horse Monastery and the Head of the Discipline Hall, Monk Yuanzi did not voice his suspicion.

"Uncle Master, Senior Brother, I really don't know."

From beginning to end, Monk Yuanzi had only this one sentence to answer the Abbot and the Head of the Discipline Hall's questioning.

Monk Yuanzi's identity is special; he is the son of the previous generation's Abbot.

Regarding Monk Liaofan's matter, there is still no definitive conclusion, so the Abbot and the Head of the Discipline Hall can do nothing about Monk Yuanzi.

All they can do is continue to be placated, knowing they are being placated.

The second place is the entire realm of Song.

First, Monk Liaofan currently leads people in wandering within the Song realm, through actual practice, tempering the Buddhist mind, and putting the Dharma into action.

Second, Prince Guanglin's identity is special: he is the first in line to inherit the Song throne, yet he did not become the heir apparent according to convention.

Moreover, Prince Guanglin's sole daughter, Princess Guanglin, stays by Monk Liaofan's side.

After observing for so long, people discovered that the Guanglin Princess was neither a fool nor a mere ornament; in the process of tempering her Buddhist heart and practicing the Dharma, she demonstrated strong ability and great skill.

That's quite interesting.

It seems the Guanglin Princess is more suited to rule the secular affairs of Song than the Guanglin Prince, to govern Song's secular affairs!

It is said that the current emperor of Song has, for over ten days straight, lost appetite for tea and food, filled with worry.

Although Buddhism is flourishing, lofty and supreme, above all people.

But worldly affairs must be handled by someone, so the court and government offices are still necessary.

With the court and offices, power naturally arises.

If one cannot become the supreme among Buddhists, then become the supreme among worldly people!

Thus, the heads and members of Song's great families understand the emperor's situation, but they do not truly empathize; they only snicker secretly.

You've lifted a stone only to drop it on your own foot, haven't you?

You suppressed the Guanglin Prince so harshly!

If you hadn't gone so overboard, would the Guanglin Prince have held a husband-selection contest?

If they don't hold the husband-selection contest, well, the ordinary monk would still come up with this grand vow, but it would also happen in other settings, or at most cause only an internal stir in Buddhism, not affecting the secular world.

The third place is the Cien Temple located in Bianjing, the capital of Song.

Monk Qingning left the Guanglin Prince's mansion that day and returned to Cien Temple, reported the matter to his master, the abbot of Cien Temple, and asked the abbot to issue an edict ordering all Buddhist temples in Song to join forces to subdue demons.

However, the reply Monk Qingning received was a basin of cold water poured over his head.

The abbot of Cien Temple not only refused to issue the order, but also placed Monk Qingning under confinement and forbade all monks in the temple from leaving.

Although they did not openly declare that Cien Temple was closed off, incense‑burners could still come and worship as usual, but the change in the temple's atmosphere—who with any sense could fail to notice it?

All of this was caused by Lin Ke, who had incarnated as the ordinary monk, and none of it lay within his concern.

He now has a new worry.

As he put the practice into action more and more, the doubts of the monks following him about the Dharma grew increasingly.

But how much of the Dharma does Lin Ke actually understand?

Regarding the Dharma, he is not versed; he merely grasped some superficialities in his previous life, and during the years of lying low he only gathered a bit of material on Buddhist civilization.

The reason he contemplates issuing grand vows, reviving the Three Vehicles of Buddhism, and letting the Bodhisattva Vehicle regain respect—to spark from within a debate over the remnants of Buddhist civilization—is because Lin Ke indeed saw a chance of success in doing so.

Knowing that this could succeed does not mean Lin Ke is proficient in the Dharma.

Consequently, over this period, whenever the monks raised one question after another, Lin Ke avoided discussing them.

But avoiding discussion too often is not good; it easily arouses suspicion.

If he were truly cultivating Buddhism for himself, Lin Ke could completely ignore the monks and simply practice on his own.

After all, that is not his purpose.

Lin Ke still needs to find a way to answer the monks' doubts, so that they will have firmer faith in him and in the Bodhisattva Vehicle Dharma, and become more dissatisfied with the current state of Buddhism and the human world.

Thus, the ideological struggle can then smoothly arise and grow, until it tears apart the remnants of Buddhist civilization from within.

"How are you, feeling a headache?"

Luo Te Si Nuo's cheap-sounding voice rang in Lin Ke's ear.

Lin Ke completely ignored it.

Knowing that I, your cheap older brother, have a headache, you don't think to help but instead stand aside eating melon and watching the show—truly clueless.

Mo Li did not hear Luo Te Si Nuo's mental transmission, but based on her understanding of Lin Ke, seeing his brows slightly furrowed, she guessed what was happening.

She immediately launched a rebuke from the cheap older sister-in-law, sending a mental warning to Luo Te Si Nuo not to stir up trouble.

Is Luo Te Si Nuo the type who retreats when faced with difficulty?

No!

Consequently, Luo Te Si Nuo not only did not restrain himself, but became even more rampant.

Translation: Consequently, Lotesnuo not only did not restrain himself, but became even more rampant.

But we need to use the name as per glossary: Luo Te Si Nuo. So: Consequently, Luo Te Si Nuo not only did not restrain himself, but became even more rampant.

Note: Consequently, Luo Te Si Nuo not only did not restrain himself but became even more rampant.

We'll output: Consequently, Luo Te Si Nuo not only did not restrain himself, but became even more rampant.

One after another, schadenfreude remarks were transmitted into Lin Ke's ears, like a demon's incessant whisper.

Translation: One schadenfreude remark after another transmitted into Lin Ke's ears, like a demon's incessant whisper.

We need to keep "Lin Ke" as Lin Ke. "Schadenfreude" means joy at others' misfortune. "One after another" was transmitted into Lin Ke's ears, like a demon's incessant whisper.

Thus: One schadenfreude remark after another transmitted into Lin Ke's ears, like a demon's incessant whisper.

Wait……

Translation: Wait……

We need to keep the ellipsis? The Chinese has "wait……". We'll translate as "Wait……". Keep the punctuation? Probably just "Wait……". We'll output: Wait……

Lin Ke suddenly thought of something and gained inspiration.

Translation: Lin Ke suddenly thought of something and gained inspiration.

The demon's incessant whisper……

Translation: The demon's incessant whisper……

Uh……

Translation: Uh……

It seems we can do this; it should be able to pacify them for a while.

Translation: It seems this could work; it should be able to pacify them for a while.

Thus, at noon that day, Lin Ke led the monks in completing their alms round, had a meal, and then assumed the posture of expounding sutras and clearing doubts.

Translation: Thus, at noon that day, after Lin Ke led the monks in completing their alms round and had a meal, he assumed the posture of expounding sutras and clearing doubts.

We need to keep "Lin Ke" as Lin Ke. "Led the monks in completing their alms round" means leading the monks in finishing their alms round. "After having a meal" means after eating. "Assumed the posture of expounding sutras and clearing doubts" means assuming the posture of teaching sutras and dispelling doubts.

Thus: Thus, at noon that day, after Lin Ke led the monks in completing their alms round and had a meal, he assumed the posture of expounding sutras and clearing doubts.

Starting with Monk Liao Chen, the many monks who had followed saw this and immediately gathered around Lin Ke and sat down.

Translation: Seeing this, the many monks who had followed, starting with Monk Liao Chen, immediately gathered around Lin Ke and sat down.

"I have heard two Buddhist verses; I wish to share them with you all."

Translation: "I have heard two Buddhist verses; I wish to share them with you all."

Lin Ke spoke without preamble, getting straight to the point: "Regarding these two verses, I have no fixed opinion; I do not distinguish which is superior or inferior, which is right or wrong, which is higher or lower."

Translation: Lin Ke wasted no words, gave no preamble, and launched straight into the substance: "Regarding these two verses, I have no fixed opinion; I do not distinguish which is superior or inferior, which is right or wrong, which is higher or lower."

Upon hearing this, the many monks paid even more attention, their attitudes became more proper, and they silently awaited Lin Ke's next words.

Translation: Upon hearing this, the many monks regarded it more seriously, their attitudes became more upright, and they silently awaited Lin Ke's next words.

Lin Ke wasted no more time, then spoke: "The first verse is called the Formless Verse. Please listen: The body is the bodhi tree, the mind is like a clear mirror stand; constantly strive to keep it clean, do not let dust arise."

Translation: Lin Ke also did not delay; he then opened his mouth and said: "The first verse, named the Formless Verse, please listen. The body is the bodhi tree, the mind is like a clear mirror stand; constantly strive to wipe it clean, do not let dust arise."

We need to keep "Formless Verse" as Formless Verse. "Bodhi tree" refers to the bodhi tree. "Clear mirror stand" refers to a clear mirror stand.

Thus: Lin Ke also did not delay; he then opened his mouth and said: "The first verse, named the Formless Verse, please listen. The body is the bodhi tree, the mind is like a clear mirror stand; constantly strive to wipe it clean, do not let dust arise."

After reciting this verse, Lin Ke closed his mouth, indicating that the monks should contemplate the Buddhist truth contained in the verse. The many monks, including Monk Liao Chen, all fell into deep thought.

Translation: After finishing this Buddhist verse, Lin Ke closed his mouth, indicating that the monks should deeply contemplate the Buddhist principle contained in this verse. The many monks, including Monk Liao Chen, all fell into deep thought.

What does this verse discuss?

Translation: What does this Buddhist verse discuss?

It discusses the method and secret to attaining supreme bodhi.

Translation: It discusses the method and secret for attaining supreme bodhi.

The body refers to the physical form that the alaya consciousness holds onto via the six sense organs.

Translation: The body refers to the physical form that the alaya consciousness grasps through the six sense organs.

The mind is the alaya consciousness itself.

Translation: The mind refers to the alaya consciousness itself.

Using the bodhi tree and a clear mirror as metaphors, it indicates that the intrinsic nature of body and mind is pure and clean.

Translation: By comparing the body to the bodhi tree and the mind to a clear mirror, it indicates that the intrinsic nature of body and mind is pure and clean.

The sutra says: "Gathering the mind is precept; from precept arises concentration; from concentration arises wisdom; this is called the three unobstructed trainings."

Translation: The sutra says: "Gathering the mind is precept; from precept arises concentration; from concentration arises wisdom; this is called the Three Outflows Study."

This verse earnestly urges people to diligently practice, to turn delusion into enlightenment, to transform defilement into purity; by following the Dharma, one gradually purifies obstacles, progressively attains bodhi, and must not be negligent or lax.

Translation: This verse earnestly urges people to diligently practice, to turn delusion into enlightenment, to transform defilement into purity; by following the Dharma in this way, one gradually purifies obstacles, progressively attains bodhi, and must not be lax or indulgent.

Thus: This verse earnestly urges people to diligently practice, to turn delusion into enlightenment, to transform defilement into purity; by following the Dharma in this way, one gradually purifies obstacles, progressively attains bodhi, and must not be lax or indulgent.

In short, what matters is practicing Buddhism, attaining bodhi, which requires gradual cultivation.

Translation: In short, what is emphasized is practicing Buddhism, attaining bodhi, which requires "gradual cultivation."

Four lines, twenty-four characters, concise yet comprehensive, vivid and lively, rich in Buddhist principle.

Translation: Four lines, twenty-four characters, concise yet comprehensive, vivid and imaginative, rich in Buddhist principle.

The many monks listened, entranced as if drunk, feeling that even this single verse made their journey worthwhile.

Translation: The many monks listened, entranced as if intoxicated, feeling that merely hearing this one verse made their journey worthwhile.

"You little brat, you can actually think of this?"

Translation: "You little brat, you can actually think of this?"

Luo Te Si Nuo, who had been hiding in the dark, jumped out again, chattering incessantly.

Translation: Lotesnuo, who had been hiding in the dark, jumped out again at this moment, chattering on.

We need to use Luo Te Si Nuo. So: Luo Te Si Nuo, who had been hiding in the dark, jumped out again at this moment, chattering on.

Lin Ke paid no heed, merely silently watching the monks seated around him, immersed in the state of comprehending the truth of the Formless Verse.

Translation: Lin Ke paid no heed, merely quietly watching the monks seated around him, immersed in the state of comprehending the Buddhist principle of the Formless Verse.

"Shut up!"

Translation: "Shut up!"

Jasmine also promptly noticed Luo Te Si Nuo's small move and shouted a reprimand.

Translation: Mo Li also promptly noticed Lotesnuo's small movement and shouted a reprimand.

We need to use Mo Li and Luo Te Si Nuo. So: Mo Li also promptly noticed Luo Te Si Nuo's small movement and shouted a reprimand.

As they spent more time together, Jasmine became increasingly accustomed to Luo Te Si Nuo's changeable nature, and their way of interacting grew more relaxed.

Translation: As they spent more time together, Mo Li became increasingly adaptable to Lotesnuo's changeable nature, and their interaction grew more relaxed.

We need to use Mo Li and Luo Te Si Nuo. So: As they spent more time together, Mo Li became increasingly adaptable to Luo Te Si Nuo's changeable nature, and their interaction grew more relaxed.

Indeed, as Luo Te Si Nuo often says, "cheap elder brother, cheap elder sister, cheap younger brother"—not only is the relationship inexpensive (bianyi), but their interaction is also more inexpensive (bianyi).

Translation: Indeed, just as Lotesnuo often says, "cheap big brother, cheap big sister, cheap little brother"—not only is the relationship formed cheaply, but the way they interact is also more cheap.

We need to keep the term "cheap" as "bianyi" in parentheses? The Chinese includes "(bianyi)" as a note.

Thus: Indeed, just as Luo Te Si Nuo often says, "cheap big brother, cheap big sister, cheap little brother"—not only is the relationship formed cheap (bianyi), but the way they interact is also more cheap (bianyi).

But we need to keep the parentheses exactly as in source: "(bianyi)". So we will output: Indeed, just as Luo Te Si Nuo often says, "cheap big brother, cheap big sister, cheap little brother"—not only is the relationship formed cheap (bianyi), but the way they interact is also more cheap (bianyi).

Lin Ke was pleased to see this situation occur.

Translation: Lin Ke was pleased to see this situation occur.

No matter how you put it, Luo Te Si Nuo's character, no matter how eccentric, his actions, no matter how tasteless, are ultimately the reincarnation of a sage.

Translation: No matter how you say it, Lotesnuo's character, no matter how eccentric, his actions, no matter how tasteless, are ultimately the reincarnation of a sage.

We need to use "Luo Te Si Nuo" and translate "sage" as Sage. So: No matter how you say it, Luo Te Si Nuo's character, no matter how eccentric, his actions, no matter how tasteless, are ultimately the reincarnation of a sage.

Upon completion of this mission to infiltrate enemy territory and coordinate internal and external efforts, the will of the Wizard World will absolutely no longer suppress Luo Te Si Nuo.

Translation: Upon completion of this mission to infiltrate enemy territory and coordinate internal and external efforts, the will of the Wizard World will absolutely no longer suppress Lotesnuo.

We need to use "Luo Te Si Nuo" and translate "Wizard World" as Wizard World. So: Upon completion of this mission to infiltrate enemy territory and coordinate internal and external efforts, the will of the Wizard World will absolutely no longer suppress Luo Te Si Nuo.

By then, whenever he wishes to re-enter the Sage Realm in whatever form, it will be merely a thought away for Luo Te Si Nuo.

Translation: By then, whenever he wishes to re-enter the Sage Realm in whatever form, it will be merely a thought away for Lotesnuo.

We need to use "Luo Te Si Nuo" and translate "Sage Realm" as Sage Realm. So: By then, whenever he wishes to re-enter the Sage Realm in whatever form, it will be merely a thought away for Luo Te Si Nuo.

Jasmine now has a good relationship with Luo Te Si Nuo, and will thus have an additional reliance.

Translation: Mo Li now has a good relationship with Lotesnuo, and will thus have an additional reliance.

We need to use Mo Li and Luo Te Si Nuo. So: Mo Li now has a good relationship with Luo Te Si Nuo, and will thus have an additional reliance.

Suppressing the random thoughts that arose in his mind, Lin Ke glanced at the monks and gave them no more time to contemplate the Formless Verse.

Translation: Suppressing the stray thoughts that arose in his heart, Lin Ke glanced around the monks and no longer gave them time to contemplate the Formless Verse.

We need to use Lin Ke and Formless Verse. So: Suppressing the stray thoughts that arose in his heart, Lin Ke glanced around the monks and no longer gave them time to contemplate the Formless Verse.

Only then did Lin Ke slowly speak: "I have heard of the second Buddhist verse, called the Bodhi Verse. Bodhi is essentially without a tree, the clear mirror is not a stand, fundamentally there is nothing; where could dust arise?"

Translation: Only then did Lin Ke slowly open his mouth: "I have heard of the second Buddhist verse, named the Bodhi Verse. Bodhi fundamentally has no tree, the clear mirror is not a stand; essentially there is nothing, where could dust arise?"

We need to use Lin Ke and Bodhi Verse. So: Only then did Lin Ke slowly open his mouth: "I have heard of the second Buddhist verse, named the Bodhi Verse. Bodhi fundamentally has no tree, the clear mirror is not a stand; essentially there is nothing, where could dust arise?"

As the sound of the Bodhi Verse's recitation just fell, it immediately provoked an uproar.

Translation: As the sound of the Bodhi Verse's chant faded, it immediately provoked an uproar.

This verse, based on the Formless Verse, yet completely overturns its Buddhist principle!

Translation: This Buddhist verse, based on the Formless Verse, yet completely overturned the Buddhist principle of the Formless Verse!

Isn't the Formless Verse using the bodhi tree as a metaphor for the body and the clear mirror stand for the mind, indicating that the intrinsic nature of body and mind is pure and clean?

Translation: The Formless Verse does not compare the body to a bodhi tree, nor the mind to a clear mirror stand, to indicate that the intrinsic nature of body and mind is pure and clean, does it?

Since the intrinsic nature is already pure and clean, where could one possibly acquire dust?

Translation: Since the intrinsic nature is already pure and clean, where could one possibly acquire dust?

If there is no dust to speak of, why would one need to diligently wipe it away?

Translation: If no dust is acquired, why would one need to diligently wipe it away?

The problem arises: the Formless Verse has great Buddhist principle, and the Bodhi Verse also has great Buddhist principle.

Translation: The problem arises: the Formless Verse has Buddhist principle, and the Bodhi Verse also has Buddhist principle.

Both verses contain Buddhist principle, yet they are diametrically opposed; which should we believe?

Translation: Both verses have Buddhist principle, yet they are diametrically opposed; which should one believe?

The many monks inevitably fell into confusion.

Translation: The many monks inevitably fell into a state of confusion.

Should we believe in the gradual cultivation taught by the Formless Verse, or the sudden enlightenment taught by the Bodhi Verse?

Translation: Should one believe in the gradual cultivation taught by the Formless Verse, or the sudden enlightenment taught by the Bodhi Verse?

Gradual cultivation can lead to supreme bodhi, and sudden enlightenment can also lead to supreme bodhi.

Translation: Gradual cultivation can attain supreme bodhi; sudden enlightenment can also attain supreme bodhi.

They are practicing the Bodhisattva vehicle Buddhism precisely to attain supreme bodhi, to attain supreme perfect enlightenment; thus they must choose between gradual cultivation and sudden enlightenment, right?

Translation: They are practicing the Bodhisattva Vehicle Buddhism, aiming to attain supreme bodhi and supreme perfect enlightenment; thus they must choose between gradual cultivation and sudden enlightenment.

Seeing this, Lin Ke's mouth curled with a barely perceptible smile, then he ignored the monks lost in thought and rose to leave on his own.

Translation: Seeing this, Lin Ke's mouth curled with a barely perceptible smile, and he immediately paid no heed to the many monks lost in thought, rising and leaving on his own.

After just a few steps, Lin Ke's figure vanished from sight.

Translation: After just a few steps, Lin Ke's figure vanished.

By the time the many monks came to their senses, they could no longer find any trace of Lin Ke and Jasmine.

Translation: By the time the many monks came to their senses, they could no longer find any trace of Lin Ke and Mo Li.

Thus, the monks turned their gaze toward Monk Liao Chen.

Translation: Thus, the monks turned their gaze to Monk Liao Chen.

"Don't look at me; how would I know?"

Translation: "Don't look at me; how would I know?"

Seeing this, Monk Liao Chen shouted loudly, turned and ran, saying, "You should ask yourselves and go to the secular world; I, the poor monk, am returning to the White Horse Meditation Temple."

Translation: Seeing this, Monk Liao Chen shouted loudly, turned and ran: "If you have questions, ask yourselves and go to the mundane world; this poor monk returns to the White Horse Meditation Temple."

Thus: Seeing this, Monk Liao Chen shouted loudly, turned and ran: "If you have questions, ask yourselves and go to the mundane world; this poor monk returns to the White Horse Meditation Temple."

In the blink of an eye, Monk Liao Chen also disappeared without a trace.

Translation: In the blink of an eye, Monk Liao Chen also disappeared without a trace.

The monks did not immediately disperse, but instead discussed among themselves for a long time.

Translation: The monks did not immediately disperse, but instead engaged in lengthy discussion with one another.

Some felt that gradual cultivation made sense, had a clear path to follow, was a bright and straightforward way, while sudden enlightenment, though also reasonable, placed too much emphasis on insight and opportunity, making it unsuitable for the masses.

Translation: Some felt that "gradual cultivation" made sense, had a clear framework, was a bright and straightforward path, whereas "sudden enlightenment," while also reasonable, placed too much emphasis on insight and opportunity, making it unsuitable for the masses.

If one cultivates self-realization, only attaining enlightenment, then sudden enlightenment is possible.

Translation: If one cultivates self-realization, attaining only ordinary enlightenment, then "sudden enlightenment" applies;

If cultivation awakening is perfected, attaining unsurpassed right and equal enlightenment, only gradual cultivation.

Some people think sudden enlightenment makes sense; it is a broad and smooth road. If one's capacity for enlightenment is sufficient and the opportunity arrives, they will immediately attain right perfect enlightenment, then become fully awakened, and attain the supreme right perfect enlightenment.

In short, as the discussion went on, the monks gradually split into two factions, unable to convince each other, and finally each went their own way.

The Verse of Formlessness and the Verse of Bodhi, carried away by the departing monks, were transmitted back to the major Buddhist temples while the Buddhist community had not yet unified its view on how to regard and treat Monk Fazhe.

For a while, the Buddhist community was too occupied to unify its view on how to regard and treat Monk Fazhe.

A new hot topic is emerging, and it is quickly becoming heated.

Gradual cultivation, sudden enlightenment, supreme Bodhi, supreme right perfect enlightenment.

Two Buddhist principles that are starkly opposed yet unified in contradiction, two paths that go in opposite directions yet share the same goal, are laid before all Buddhist temples and all monks.

There is a faint trend toward a great debate of enormous scale and deep penetration.

It is not that only the two paths of gradual cultivation and sudden enlightenment can lead to supreme right perfect enlightenment, which is why the temples and monks have placed such importance on them.

Rather, it was Lin Ke's great vow and the two Buddhist verses that stirred up a wind within the Buddhist community.

A wind named 'Thought and Debate'.

Many temples, many monks do not want to admit it, but must admit that for a long time they have merely been blindly worshipping the Buddha, cultivating power, while neglecting the cultivation of the mind.

Lin Ke's appearance, Lin Ke's actions, have brought the cultivation of the mind into their view, and have made supreme right perfect enlightenment once again the highest pursuit.

It is not that no one has noticed the problem hidden beneath Lin Ke's great vow and the two Buddhist verses:

What is the true essence of the Buddhist Dharma?

And what is the purpose of cultivating Buddhism?

Moreover, it is not that no one has perceived Lin Ke's sinister intentions.

But, as the originator, what will become of him?

In the past, they could rely on their numbers to condemn the few clear-sighted individuals as 'heretical demons and external ways'.

Now they have become the few clear-sighted ones; how can they hope that their own clear-sighted arguments could shout awake the monks faintly sinking into the frenzied tide of becoming Buddhas?

Under the call that 'everyone can become a Buddha,' would they continue to denounce Monk Fazhe, who brought the concept of 'everyone can become a Buddha' back into the Buddhist community, as a 'heretical demon and external way'?

They would likely be immediately labeled as heretical demons and external ways.

Tsk tsk tsk…

After discovering this change in the Buddhist community, Luote Sinuo couldn't help but exclaim in admiration, 'Hey, cheap big brother, your glib tongue is quite slick; the words you speak really are exactly like…'

"Demonic whisper."