Under One Person: My Inner Realm Connects to All Worlds!

Chapter 88 The True Transmission of Mahayana Buddhism
The old monk seemed to sense something, his gaze shifting between the Buddha statue and Han Yun for a moment, before suddenly smiling and saying, "It seems that you have a connection with the Buddha statue."

Han Yun smiled slightly, neither confirming nor denying.

Han Yun stared at the clay sculpture of the golden statue, then suddenly thought of something and asked, "Since your temple has such a real body, may I ask if you have the method to sculpt it from clay?"

Upon hearing this, the old monk immediately asked, "Are you asking on behalf of my fellow disciple Huiming from Shuanglin Temple?"

Han Yun pondered for a moment, then took out the "Secret Essentials of Vajra Blessing" from his bosom and replied, "That's right. I was fortunate enough to receive this method from Master Huiming. He only said that I might encounter the lineage of the method of colored sculpture, hence this question."

"Amitabha!"

The old monk sighed: "My junior brother Huiming, more than seventy years have passed, and he still hasn't let go of his obsession!"

"Please enlighten me, Master, on the reasons behind this."

The old monk waved his hand: "I wouldn't dare, I will tell you everything."

"Back then, when China was in ruins, Shuanglin Temple also suffered a great calamity. It was thanks to the two Bodhisattva statues, Thousand-Hand Guanyin and Free Guanyin, that the temple was able to protect the other statues by fighting against the Japanese aliens several times."

"However, in that battle, the two Bodhisattva statues also lost their foundation and all their spirituality. The one who manipulated the two Bodhisattva statues in battle was Master Zhiyuan, the master of my junior brother Huiming."

"He felt ashamed for losing the treasures of Shuanglin Temple and passed away in the 1950s. At that time, his junior brother Huiming was only a teenager and was determined to carry on his master's last wish to repair the two painted sculptures."

"He also traveled all over the world in search of the method of colored sculpture, but unfortunately, due to sectarian prejudice or other reasons, his junior brother Huiming returned disappointed."

"He must have seen that the benefactor was a true disciple of Taoism and that there was a possibility of learning the art of painted sculpture. He had some hope in this, which is why he made this request."

Han Yun nodded and said, "I see!"

"But judging from what you're saying, the art of colored sculpture is now in the hands of the Taoist sect?"

The old monk nodded and then shook his head: "The art of polychrome sculpture was not uncommon a thousand years ago. Whether it was a large Buddhist temple or a Taoist temple, there were specialized fire-working monks or fire-working Taoists who were in charge of construction, sculpting, wood carving, mural painting, etc. It was a craftsmanship."

"Therefore, this technique has been passed down through generations, but due to changes over the centuries, much of the tradition has been damaged, with the method of colored sculpture being the most difficult to learn."

“The clay is molded and refined to form flesh and blood. Then, refined materials such as grass veins, cotton, and hemp fibers are used to serve as its tendons and bones. Finally, painters paint the sculptures and add eyes, etc.”

"Generally speaking, it can be divided into three steps. At present, Yunfeng Temple only has the method of refining clay to make statues, but it does not have the method of refining hemp fibers and bones, nor the method of painting."

"Therefore, if you wish to collect them all, you will probably have to visit several temples and monasteries."

Han Yun listened and nodded thoughtfully: "Thank you for your guidance, Master. I wonder about the method of refining clay for sculpting statues..."

The old monk laughed heartily: "Since you need it, why should I hesitate to part with a fragmented lineage of craftsmanship? Please wait here for a moment, and I will fetch it for you."

The old monk turned and went into the inner room. About half an incense stick later, he returned carrying a roll of yellowed silk cloth.

"This is the 'Clay Sculpture Method,' please keep it safe, benefactor."

Han Yun accepted the cloth with both hands and suddenly felt the silk cloth become warm to the touch. Unfolding it and examining it closely, he saw that the clay figure of the human body was outlined with cinnabar, and there were notes beside it that read, "Made with rootless water mixed with five-colored soil as an adjunct, and with glue, oil, clay and other clay as the main ingredients, kneaded on the Spring Equinox."

Han Yun put it away and then asked, "Does the master have any clues about the hemp fiber and bone structure and the method of painting?"

The old monk twirled his prayer beads and pondered, "As far as I know, the other two arts may be found in Jianxing, Shanxi Province. There are two temples there, the Jade Emperor Temple and the Iron Buddha Temple, which may have a complete lineage."

Jade Emperor Temple?
Iron Buddha Temple?
Why does it sound so familiar?
Han Yun's heart skipped a beat: "Could it be the Jade Emperor Temple with statues of the Twenty-Eight Mansions and the Twelve Earthly Branches? Or the Iron Buddha Temple with statues of the Twenty-Four Heavenly Kings?"

The old monk nodded: "Exactly!"

"I see!" Han Yun exclaimed in realization. After bidding farewell to the old monk, Han Yun followed the mountain path and stone trail toward the Jieshen Temple.

The old monk watched Han Yun's departing figure, clasped his hands together in front of his chest, and bowed, saying, "Respectfully seeing off the young patriarch!"

Afterwards, he returned to the Hall of the True Body of the Buddha Kongwang, looked at the shattered white hair, knelt on the prayer mat, and kowtowed devoutly.

The air inside the hall was filled with the fragrance of sandalwood incense. An old monk chanted sutras in a low voice, but a complex expression appeared between his brows, which eventually turned into a look of relief.

He murmured, "So be it, the ancestral master's method has finally found a successor."

On his way to the Jieshen Temple, Han Yun looked inward at the Bodhi tree in his mind and contemplated its profound meaning.

The Bodhicitta Sutra is divided into five levels.

The very first introductory stage sets a very high standard, requiring one to be free from external distractions, for all things in the world are created by the mind; when the mind arises, all phenomena arise, and when the mind ceases, all phenomena cease.

In other words, with a single thought, one can construct their own world within their mind.

Secondly, through the world of thought, one can comprehend dependent origination and emptiness. All things are formed by the aggregation of causes and conditions; they gather when conditions arise and disperse when conditions cease; they are impermanent and ultimately become empty.

In other words, by recognizing the emptiness and illusion of this world, and then comparing it with the outside world, one understands that the changes in the world are also empty and illusory, thereby attaining freedom and contentment of mind.

Thirdly, use the illusory to cultivate the true. All conditioned phenomena are like dreams, illusions, bubbles, shadows, dew, and lightning; thus should they be viewed. Life is like a dream, and the meaning of life is to use this dreamlike existence to refine and elevate one's soul.

Simulate the mortal world in the realm of thoughts, enter the mortal world to temper yourself, and then step out of the mortal world to view the laws of world development from a holistic perspective, experience the suffering of all beings, and cultivate a heart of great compassion.

Fourth, form and emptiness are one, and duality is unified. In the world of the true self, everything exists as one, without distinction or right and wrong. I am all beings, and all beings are me.

To become that unique being is to be one with heaven and earth and all living beings, to be oneself. My transcendence is the transcendence of all living beings, and the happiness of all living beings is my happiness.

Finally, one achieves selflessness and unity.

In Buddhism, the self does not exist. I am merely a momentary occurrence arising from the convergence of causes and conditions. By letting go of attachment to self, one attains non-self. After non-self, the true self is revealed. The unity of non-self and self is the highest state of emptiness.

It is not here, not on the other shore, not in the middle of the stream.

This shore symbolizes worldly troubles, the other shore represents Nirvana and liberation, and the middle stream alludes to a man-made intermediate state. All three are negated, completely dismantling the object of attachment metaphorically represented by spatial location.

The "Treatise on the Enlightenment of Bodhidharma" points out that ordinary people are attached to the cycle of birth and death on this shore, Hinayana practitioners are attached to the middle stage of practice, and Mahayana practitioners are attached to Nirvana on the other shore. In fact, all three are attachments that need to be broken.

The body is like a Bodhi tree, the mind like a clear mirror. Constantly wipe it clean, lest dust settle upon it.

Bodhi has no tree, nor is the bright mirror a stand. Buddha-nature is always pure; where can dust alight?

In the practice of the Mahayana Bodhicitta Sutra, the Bodhi tree is a real anchor point that prevents practitioners from getting lost in the world of their thoughts; it is the root of afflictions and also the root of this body.

As one's spiritual practice deepens, the Bodhi tree will gradually fade, developing towards emptiness, becoming a void of lapis lazuli color, where the tree is not a tree, the flower is not a flower, and the leaf is not a leaf; it is the emptiness of all phenomena.

Bodhi dwells in the world, and the mind breaks through stubborn emptiness.

See the world, see the truth, see the mortal realm, see compassion, see your true self, and attain Buddhahood!
The world of thought and the real world are intertwined, and all the phenomena of reality can be changed with a single thought.

Therefore, all the calamities I see do not appear in my mind; when my thoughts arise, they are all merits!

A single thought can save all people in the world!
(End of this chapter)