Giving is divided into financial giving and Dharma giving, so stinginess should also be divided into two types.
The gift of wealth is the external thing of giving to oneself, and the gift of law is the inner part of giving to oneself.
But the essence of these two kinds of charity is actually to see oneself clearly through the act of giving.
The existence of foreign objects will have an impact on oneself, making it impossible for one to recognize oneself clearly and achieve enlightenment.
The same is true internally, people's ideas and knowledge are too mixed.
Are these thoughts generated by interference, or do they come from one's own most instinctive wishes?
All this is difficult to know.
Only when you pass on these ideas and knowledge to others, or practice your own actions to help others, can you gradually see your inner nature clearly by using others as a mirror.
Therefore, among the nine kinds of precepts, renunciation, patience, etc. behind the Ten Parami, giving seems to require the participation of outsiders, but in fact it is an act that cares most about oneself.
By giving away everything you have, you can see the difference between yourself and others.
Although the Ten Freedoms from Obstacles are the opposite of the Ten Parami, this is not a complete inversion; it is more like a mirror image of one body and two sides.
To avoid obstacles, you should also focus on yourself.
"But there is one important point, that is, these ten obstacles should be based on the skill of the Big Red Dragon."
"There must be a connection between the two."
The seven-headed ten-horned red dragon represents the seven deadly sins that have been determined.
The ten horns are located above the seven horns. The specific divisions are roughly the same as three horns with double horns and four horns with one horn.
However, this is only a physical connection, and the inner connection also needs to keep up.
It is not too difficult to connect the Ten Obstacles and the Seven Deadly Sins.
For example, stinginess can be related to gluttony and greed.
"You should still have to seek help from Buddhism."
"Original sin is the cause, so the ten freedoms from obstacles are not the results, but karma. In the end, what is obtained from the ten freedoms from obstacles is the result."
"It's good to have bad karma and bad karma."
"The final result is the whole big red dragon, which is Bo Xun!"
At this point, the theoretical basis of Demonology·Big Red LP Xun is completed.
Of course, if you want to accomplish all this, the most critical part lies in several corresponding modules.
The seven deadly sins are in a clear order, with pride at the top and lust at the bottom.
Lu Bai only has rage, jealousy, laziness and lust at this moment.
Three modules are still missing.
"There may not be an opportunity if I keep waiting. It seems I have to take the initiative to create it myself."
"This probably requires a ceremony."
After deciding on his own path, Lu Bai drank the wine in his glass in one gulp.
It just so happened that Yu Hui over there had finished wrangling with someone.
The two of them did not rush back to Yongfeng City, but followed You Fei to the next city.
Then it received an unprecedented reception.
I have to say that Liu doesn't use that kid's so-called high-end, which is a joke in the city next door.
Here, Lu Bai also tried his hand at the newly added big red dragon faucet.
Lust is very interesting in this. It is not just about ‘sex’. Because of the existence of the Six Desires and the Demon Sutra, Lu Bai can sense that lust is more of a stimulation of the body’s senses.
Therefore, after summoning the red dragon head belonging to "lust", it is different from the flame breath of rage and the disintegration ray of jealousy.
The breath of lust is the breath of animal transformation. Any creature attracted by the light emitted from the red dragon's head will go berserk and complete the animal transformation, thus becoming the most important lackey of the big red dragon.
Laziness is obviously laziness, cowardice, irresponsibility, etc. Therefore, the breath formed is the light of exile. Things that are hit will cut off the connection with the current space and be exiled.
Among them, Lu Bai used the [Gravity] module, but he used it in reverse to cut off the gravity between things.
As we all know, according to the general theory of relativity, gravity is closely related to time and space.
Some people can even rely on gravity to get to heaven.
So after being cut off from all gravity, it is very reasonable to be exiled from space.
In the process, Lu Bai also tried the karma caused by lust.
That is, "venting" which corresponds to "patience" in the Ten Paramitas.
It was at this time that Lu Bai had some understanding of giving.
Among the ten paramitas, almsgiving actually runs through the entire process, and one thing they all share is that of helping all sentient beings.
The Bodhisattva's attitude towards Parami is that even if he does not practice other Parami, he must at least practice it when giving alms to Parami.
Giving paramitas is the act that has the deepest connection with the outside world. All other paramitas are used to cultivate one's own body.
On the other hand, being stingy is actually cultivating one's own body, while avoiding other obstacles is communicating with the outside world.
Therefore, being stingy should be the same as giving, and should be carried out throughout the entire process of avoiding obstacles. For example, when lust is the original sin and venting is the karma, you should also be stingy, otherwise venting will hurt yourself.
This is actually detrimental to avoiding obstacles.
"Paramit and avoiding obstacles are two sides of the same coin, so giving and being stingy are also two sides of the same coin." If Lu Bai had some realization, he already knew what to do next.
After enjoying himself, Lu Bai chose to return to Yongfeng City.
However, he did not rush into the city, but began to wait in the dense forest outside the city.
After sending away a few savages, Lu Bai finally waited for the person who was supposed to come.
Wu Zu still looks like a fox.
It's just that his whole body's aura is completely different.
It was obvious that he had been waiting for this battle for a little too long.
Wu Zu did not take action first, but was waiting for the opportunity. He was different from Lu Bai.
Although Lu Bai has a powerful body, he is still a mortal body.
His body will undergo various changes due to the passage of time, such as being hungry.
But Martial Ancestor is different. Martial Ancestor looks like he has a body now, but in fact, these bodies are entirely composed of energy.
In other words, he is now an energy life form. Unless he is injured, causing the body's energy structure to be destroyed, otherwise his state will not change in any way and is very stable.
Martial Ancestor is responding to all changes by remaining unchanged at this moment.
Lu Bai knew Wu Zu's plan, but he had no intention of dragging it out forever.
He could spend a whole day with Wu Ancestor, but if he had this free time, he could go back and hug Hu Niu and play with the big cat, or replenish the angel's magic, or try to explore the internal structure of Jiang Yue's artificial man, or
Talk about having a wild battle with Weiwei.
It's better than being stuck here with a fox all day.
So Lu Bai acted first.
The moon phase appears behind him, and the regular starting move is: the first appearance of the magic light!
Martial Ancestor grinned, and a large amount of thunder burst out from it. It was exactly what he had carefully studied to restrain Lu Bai's attack style of Thunder Breaking Evil!
The thunder light pierced the magic light, and the fox instantly disappeared in front of Lu Bai's eyes.