Taiping Inn

Tan Taiyun took off the veil on his head, revealing his true face.

His clothes rustled in the strong wind.

Although the monk was very afraid of Tan Taiyun, he could not retreat in fear in front of the two armies. He first chanted a Buddhist name, and then said in the not very proficient Central Plains Mandarin: "I didn't expect that the dignified saint was actually a woman."

The monk's voice was like a loud bell, deafening, and the rolling sound was like substance. The many monks behind him had to retreat in all directions.

This is the Buddhist magical power "Lion's Roar". After practicing to the extreme, it can not only shock the mind, but even hurt people's souls with just a roar. At the least, the soul is unstable, the mind is disordered, and becomes a madman or a fool. At the worst, the soul is directly scattered, leaving only a smelly skin.

But for Tan Taiyun, it is just a breeze.

As the saying goes, a lean camel is bigger than a horse. Even though Tan Taiyun was severely injured by Li Xuandu and Qin Qing in the Great Wilderness North Palace, and even though Tan Taiyun fell a level because of his transformation into the path of human immortals, he is still not someone that anyone can provoke at will.

That day, in order to entertain Tan Taiyun, Li Xuandu sent out a number of great masters of the Heavenly Realm to stop Tan Taiyun.

Tan Taiyun said, "Girl... What's wrong with the girl?"

As soon as the words fell, Tan Taiyun took a step forward and appeared in front of the monk as if the earth had shrunk into an inch. A fist as white as jade instantly occupied the monk's field of vision, and there was nothing else.

The monk put his palms together, and the golden light lingering on his skin suddenly became dense and turned into substance. Only pure gold remained on his body, as if he was a pure gold Buddha statue.

Tan Taiyun landed a punch on the monk's golden body. It seemed to be a light blow. The golden body, which was said to be unmovable, suddenly retreated. The two palms that were originally clasped together opened a gap, and golden light burst out from it. There were spider web-like cracks on the golden body, and golden light overflowed under the cracks. After a moment, golden blood flowed from it.

How could a punch from an immortal be so easy to take.

The monk barely stopped retreating and clasped his palms together again, barely suppressing the injury.

At this moment, rolling Buddhist sounds suddenly came from the sky. The language was completely different from the Buddhist sect in the Central Plains, but it was understandable to people. It seemed to contain the mystery of "telepathy". The Buddha's light between heaven and earth was so bright that it even overshadowed the sunlight.

Then a group of monks from the Western Regions flew in, holding prayer wheels, vajra, bone instruments, banners, and treasure towers. They looked solemn and chanted mantras in unison. In an instant, the sky was full of golden light, as if they had arrived in the land of Buddha.

In the middle of this group of monks, there was a huge golden bed, made of solid gold-inlaid brass, with patterns of wheels, basins, upturned moons, pearls, flowers, and dragons carved on all four sides. Clouds were generated around it. It was this bed that allowed many monks who had not yet reached the heavenly realm to float in the air, as if they were riding on clouds.

Sitting on the bed was a monk as big as a small mountain. He was wearing only a thin khaki monk's robe, with his chest and abdomen exposed, and he was always smiling. He was actually somewhat similar to the Buddha from the East.

This person's realm may not be that great, but with the blessing of many disciples, instruments, mantras, and vows, he is also comparable to a great master of the realm of heaven and man.

This is the foundation of the Shingon Sect's dominance in the Western Regions for many years, and it is not inferior to the contemporary great sects such as the Wudao Sect, the Butian Sect, and the Qingwei Sect. This is also the reason why the Shingon Sect dared to intervene in the change of the Great Zhenren Mansion. It is precisely because of this that Li Xuandu did not pursue the fault of the Shingon Sect afterwards, but only dealt with Fakong who was directly involved in the matter, and also returned the "Seven Treasures Bodhi" to the Shingon Sect. Of course, there is also Li Xuandu's intention to contain the Wudao Sect through the Shingon Sect so that it cannot interfere in the Central Plains.

In addition, the fighting of the disciples of the Shingon sect in their homeland is completely different from fighting in other places. In the homeland of the Western Regions, every household has a prayer wheel and worships the Buddha. There are devout believers everywhere, and the incense and vows that can be mobilized are extremely huge and almost inexhaustible. It is precisely because the Shingon sect relies too much on the incense and vows that the Shingon sect rarely leaves the Western Regions. It is not that they are unwilling, but they cannot.

As for why there are no immortals in the Western Regions Buddhism, it is because the incense and vows are more attributed to the Buddha and the Buddha Kingdom where the Buddhas and Bodhisattvas are located. The monks of the Western Regions Buddhism can borrow them, but they cannot use them to privately achieve the Buddha and Bodhisattva status without the Buddha's grace. If they can achieve the Buddha and Bodhisattva status, that is, the immortals of the Taoist sect, they will leave the human world and enter the Buddha Kingdom, and will not participate in the world's struggle.

Tan Taiyun looked up at the huge monks and was not surprised.

When two armies fight, they naturally need to know themselves and the enemy. There are four major inheritances in the Western Regions Buddhism, namely the Great Perfection, the Great Seal, the Great Dao Fruit, and the Great Power, which are similar to the Five Immortals of Taoism, each with its own unique features. In the past, there were more or less open and secret struggles between the four veins, but now that the enemy is at hand and has shaken the foundation of the Western Regions Buddhism, they have united together.

Fakong, who directly participated in the change of the Great True Man's Mansion, was from the Great Power lineage, and the Vajra Master who was severely injured by Tan Taiyun was also from the Great Power lineage. As for the fat monk who appeared later, he was from the Great Seal lineage.

The Great Seal is also called the Great Heart Seal, which is also the origin of "hearsay".

The fat monk sat high on the golden bed, and his voice was also extremely loud, but there was no sense of aggression: "The Holy Lord came to the Western Regions in person, and I am terrified. But does the Holy Lord really think that he can destroy the inheritance of the Western Regions Buddhism by his own strength? Even the Taoists and Confucians dare not think so."

Dan Taiyun knew that this monk was right. The Buddhists of the Western Regions have been rooted in the Western Regions for thousands of years and have a profound foundation. Not to mention the believers everywhere and the inexhaustible power of incense, even the monk soldiers of the disciples should not be underestimated, especially the Buddhists of the Central Plains. After the Tao merged, the Buddhists in the Western Regions had a tendency to continue the orthodox tradition with their side branches. If the Wudao Sect had the power to destroy the Buddhists in the Western Regions, there was no need to come to the Western Regions. They could continue to compete for the Central Plains.

Dan Taiyun said in a deep voice: "The Western Regions are vast enough to accommodate the Zhenyan Sect and the Wudao Sect."

The smile on the fat monk's face gradually faded, leaving only the solemn appearance of treasure.

Dan Taiyun glanced at the two of them and said calmly: "You two are not my opponents."

Neither the fat monk from the Great Hand Seed lineage nor the Vajra Master from the Great Power Lineage had denied it because Dan Tai Yun was just stating an objective fact.

At this moment, another ray of light rushed over, stopped not far from the fat monk, showing his body. The person has a soft face and a jade-white skin, but it looks like a boy and a girl. He wears a crown on his head and a long green dress with a long hem that looks like a peacock's tail feather. His upper body is wrapped in silk, and his windlessness is automatically like a fairy or a flying streamer. , stepping on the lotus seat under your feet is called "Peacock seat".

Behind him are also many disciples holding various magical instruments, including clean bottles, flower pots, fish intestines, white silk umbrella covers, golden bows, silver halberds, treasure banners, etc. These disciples gathered the incense and wishes contained in the magical instruments. This person also has the cultivation level of the realm of creation of heaven and man.

The peacock feather has a round pattern, divided into single eyes, double eyes, and three eyes. A circle is considered to be a glance. At this time, every round pattern on his clothes looked like a Buddha cave, and there was a peacock and the Ming Dynasty king in each cave.

The Peacock King is also known as the Buddha Mother Vajra and the World of Guardian Vajra. In Buddhist practice, those who practice with the Peacock King as their deity are called the Peacock King Sutra, also known as the Peacock Sutra. It is one of the four great Dharmas of Buddhism in the Western Regions.

Dan Taiyun looked at this person: "The Great Dao Fruit lineage has also arrived."

Only the most powerful Great Perfection line remains.

Dan Taiyun no longer suppressed her breath, and took her footing as the center of the circle. Her vast blood and energy spread out layer by layer like a strong wind, and the floating clouds in the sky were washed away.

Master Vajra, who had previously taken Dan Taiyun's punch, also slowly took off with some monk soldiers and merged with the other two people. It was really the momentum of black clouds over the city.

No matter what, the three of them had already gathered a lot of 30% at this time, and they dared not speak out to win together. It was not difficult to deal with Dan Tai Yun.

Master Daoguo, who is a boy and a girl, slowly spoke, "The Holy Lord has already felt anger, and I am afraid that I will not be able to be good today."

After the words fell, a huge Buddha Mother appeared behind him, all in white, wearing a white robe, decorated with head crown, garland, earrings, arm bracelets, etc., riding on a golden peacock, sitting in a blue and white lotus seat. The above shows compassion. There are four arms, holding the lotus in the right hand in the first hand, holding the fruit of the same in the second hand, and holding the auspicious fruit in the left hand, and holding the three or five peacock tail in the second hand. Among the four kinds of holding things, the lotus represents respect and love, the fruit represents subduing, the auspicious fruit represents gain, and the peacock's tail represents disasters. The white rosette represents the oath of compassion, and the green rosette represents the meaning of subduing.

Just in terms of the power of Dharma, it is no less than Bai Xiuchang's Guanyin Dharma image and Lan Xuanshuang's White Bone Dharma image. If he was in the Central Plains, he would never have such cultivation. He could have a favorable place and advantage in the Western Regions, blessed by all dharmas, and even spare energy.

At the same time, the Vajra Master of the Great Power and Virtue lineage also manifested the Dharma image. A golden Buddha slowly stood up with a grand and majestic aura. He was surrounded by golden light, and there were heavenly girls following him. The Brahma sounds were bursting, and the brain was Then there was a backlight, in which the King of the Kings and Vajras were constantly showing their anger, as well as the Buddhas, Bodhisattvas, Arhats, and heavens with solemn appearances, so that people would feel awe when they were looking at them. If there were ordinary people here, I am afraid that the Buddha in front of me will be regarded as the Buddha's appearance.

The last fat monk still sat high on the golden bed, and did not call out the Dharma image, but formed a Dharma seal with his hands.

Buddhism regards the left hand as constant quiet, so it is called the hand of compassion, to save stubborn and foolish sentient beings; the right hand is constant, so it is called the hand of wisdom, to save the upper roots and sharp tools, and both hands are called "compassion and wisdom" to save all the ordinary people. . Combining these hands means eliminating the troubles and confusions of "greed, anger, ignorance, doubt, and arrogance". It is to stay away from the beginningless ignorance of body, speech and mind. The posture of putting hands together is called "seal".

When Dan Taiyun faced the three Vajra masters of the Western Regions Buddhism, he was not panicked at all. He stomped his feet gently and soared into the sky. He instantly came to the golden Buddha, twisted his waist and shoulders, and punched him out.