Chapter 9, Esoteric Buddhism Practice Center
Upon exiting the White Hall, a narrow white stone path appeared before me; this is the path leading to the esoteric Buddhist practice site. On both sides of the path are steep cliffs, and in the darkness, the path appears eerie and terrifying. After walking along the path for more than 10 miles, Losang finally arrived at the esoteric Buddhist practice site of Kawa Lun Monastery, surrounded by white stone walls
Tallinn is distributed to the north and northwest of the monastery, arranged along the riverbank in an east-west direction. It is divided into two groups, each consisting of three long towers, which are formed by dozens or even hundreds of smaller towers arranged in a line, extending for hundreds of meters, creating a magnificent sight. Each group of long towers has three, symbolizing the three main teachings. Between the long towers, there are also constructed stupa tombs of the successive high monks of the Kawa Lun Temple.
However, he dared not disregard Losang's words, for in his heart, Losang had become a Bodhisattva, a Bodhisattva capable of enlightening living Buddhas, a figure more formidable than Padmasambhava and Atisha. All of his statements and actions should be recorded as miracles. After listening to Losang's explanation, the Zhaleni Lama was moved by Losang's compassionate Bodhisattva heart. Not only he, but all the monks gathered in the temple were touched by Losang.
Neither the youth nor the Zhaleni Lama spoke, while the six elders, at the gesture of the Zhaleni Lama, slowed the operation of the Vajra Demon Subduing Array. The youth placed his hands together in a humble gesture, with the thumbs and little fingers touching, while the other three fingers were slightly apart, forming the shape of an eight-petaled lotus. This is the hand sign for paying homage to the deities of the Lotus Family, known as the Lotus Palm. To the astonishment of the six elders, the youth completed this seemingly ordinary Lotus Palm gesture, but what was extraordinary was that, with this ordinary hand sign for protection, he lightly stepped into the operating Vajra Demon Subduing Array, as if he were originally a part of it. The youth's right hand formed a fist, facing inward, with the thumb pressing against the index finger; the left hand formed a fist, facing outward, with the index finger pressing against the thumb placed at his chest. This is the Great Hand Seal of the Vajra Scepter; this hand sign is not ordinary, as it represents the hand seal of the Bodhisattva of the Vajra Heart, cultivated to an extremely high level, and has always been the highest great seal for subduing demons and evil spirits. What is different is that the youth held a string of prayer beads between his hands. Under the operation of the six elders, the Vajra Demon Subduing Array gathered a large amount of energy, which vanished from the control of the six elders in an instant. The index finger pressed against the thumb placed at the chest, this is the Great Hand Seal of the Vajra Scepter; this hand sign is not ordinary, as it represents the hand seal of the Bodhisattva of the Vajra Heart, cultivated to an extremely high level, and has always been the highest great seal for subduing demons and evil spirits. What is different is that the youth held a string of prayer beads between his hands. Under the operation of the six elders, the Vajra Demon Subduing Array gathered a large amount of energy, which vanished from the control of the six elders in an instant.
The Vajra Demon-Subduing Array possesses the ability to ward off external demons and to calm the mind. When six great lamas activate it simultaneously, its effects are even more astonishing. However, what the young monk needs now is not tranquility, but the expulsion of inner demons. Losang perceives a massive surge of true energy within the inner breath of the youth practicing the esoteric Buddhism's "Three Channels and Seven Wheels," colliding between the navel wheel, heart wheel, and throat wheel, seeking a passage to the crown wheel. The young monk's throat wheel is trembling violently from the impact, and he can no longer control his true energy. If this surge of true energy cannot pass through the throat wheel and the brow wheel to reach the crown wheel in one go, his cultivation will be utterly destroyed. The poor young man now has only two paths: one is to regain control over his true energy, and the other is to have external force suppress and guide that true energy. If he can overcome this hurdle, he will be able to attain Buddhahood instantly and enter the realm of complete illumination, which is Losang's ninth level of attainment. For the pitiful yet admirable Enzagebu Lama, Losang decides to save his disciple.
The monks' quarters are located on the north and south sides of the hall complex, arranged in a line; judging by the scale, at least a thousand lamas reside within.
Tibetan Buddhism holds that the human body is composed of the five great elements: the solid form is the earth element, the liquids are the water element, body temperature represents the fire element, gases correspond to the wind element, and the vital breath signifies the space element. The breath also encompasses the five elements of earth, water, fire, wind, and space. With advanced practice, one can perceive the colors of these five elements and their distances. The earth element is yellow, the water element is white, the fire element is red, the wind element is green, and the space element is blue. Sharira, the essence cultivated by high monks, gathers an abundance of spiritual energy. The earth element is yellow, the water element is white, the fire element is red, the wind element is green, and the space element is blue. Sharira, the essence cultivated by high monks, gathers an abundance of spiritual energy.
As night falls, the crescent moon rises over the snow-capped mountains in the east, and the butter lamps in the Kawa Lun Temple begin to glow one by one. Huge torches are planted on the corner towers of the main hall, creating a stark contrast with the scattered lights in the tent area
However, the situation was not as they had anticipated. From the very beginning of their practice, these seven high monks of the Kawa Wheel Temple felt a sense of helplessness. Their cultivation was entirely different from before, almost as if they were being compelled by Luosang to start anew with the "Three Channels and Seven Wheels," and they found themselves unable to stop. Furthermore, all the monks practicing esoteric Buddhist methods in the monastery had been summoned to the Buddha Hall by Luosang.
The monks who study the scriptures are referred to as "Beiqiawa," and the highest degree they can attain is "Geshe." Monks who obtain the Geshe qualification can serve as monastic officials, accept disciples, hold positions within temples, and may also advance to the esoteric practice centers to cultivate esoteric teachings. This young monk achieved the "Aranba Geshe" degree after five years in the monastery. (The Aranba Geshe is a degree obtained by monks through the study of esoteric theory and practical cultivation in the esoteric colleges of major monasteries. Generally, the conditions for entering the esoteric college are quite strict; monks must first complete a stage of study in the Listening and Contemplation College, where they study the five major texts of Tibetan Buddhism, and only after graduation may they advance to the esoteric college for further study, or they may be selected or recommended to the esoteric college for research, ultimately obtaining the Aranba Geshe degree.) However, he has not held any position within the Kawa Lun Monastery; he has always remained by the side of Lama Enzagebu, and the monks in the monastery only recently learned that this usually inconspicuous young man has attained such profound cultivation. During his practice this time, he felt a surge of heat throughout his body and trembled uncontrollably; in response, six elders responsible for the esoteric practice center formed a Vajra Demon Subduing Formation to expel his inner demons and support him through this difficult period.
Within the temple, the number of individuals who can truly read scriptures is few; most are engaged in various tasks such as construction, engraving and printing scriptures, painting and sculpting, reciting incantations, invoking deities, and divination.
Suddenly, the young man who was performing the "Gathering Intent" for the monk changed his hand gestures again. The ring fingers of both hands were positioned back to back, the middle fingers of both hands were extended and crossed, the little fingers of both hands were also extended and crossed, and the index fingers of both hands hooked the two middle fingers. The thumbs of both hands pressed down on the tips of the little fingers, as he sat in a cross-legged position behind the young monk, reciting: "Om, Ma, Ni, Pad, Me, Hum"
Earlier in the temple, Losang learned that the Zarlene Lama had entered the meditation hall for seclusion and contemplation immediately upon his return. Currently, all matters within the temple are overseen by the Hengbuni Lama. However, Losang now requires the assistance of the Zarlene Lama, and he must meet him before the Dharma assembly tomorrow. It is impossible for Losang to enter the Esoteric Buddhism meditation hall during the day, as, apart from the main hall, no other areas of the Kavalun Temple allow entry to outsiders. Moreover, it is not possible to access the Esoteric Buddhism meditation hall without passing through the White Hall. It is impossible for Losang to enter the Esoteric Buddhism meditation hall during the day, as, apart from the main hall, no other areas of the Kavalun Temple allow entry to outsiders. Furthermore, it is not possible to access the Esoteric Buddhism meditation hall without passing through the White Hall.
Time passed gradually, and Luosang had already opened the "Three Meridians and Seven Wheels" within his body. With the formation of new meridians, Luosang felt that the previously stagnant internal energy had become lively; he no longer needed to exert effort to absorb the energy around him, nor did he have to worry about attracting everything in his surroundings to himself. For the first time in years, Luosang fully activated his internal energy; he resolved the abundant true qi that had accumulated within him, condensing it into his lower dantian. The operational dynamics represented by the seven wheels gradually merged with his previous cultivation methods. This was a completely new experience, meaning that Luosang, based on the twelve meridians and thirty-six major acupoints he had previously cultivated, had further developed two additional meridians and seven collateral meridians; the true qi more evenly transformed Luosang's body, and for the first time in years, he fully activated his internal energy, resolving the abundant true qi that had accumulated within him, condensing it into his lower dantian. The operational dynamics represented by the seven wheels gradually merged with his previous cultivation methods. This was a completely new experience, meaning that Luosang, based on the twelve meridians and thirty-six major acupoints he had previously cultivated, had further developed two additional meridians and seven collateral meridians; the true qi more evenly transformed Luosang's body, and there were now more pathways and storage spaces for true qi to circulate within him.
However, the Zhaleni Lama did not linger in the temple. He descended the sixteen steps of the temple and walked to the tightly closed door of the practice hall, respectfully opening it. A young man holding a string of prayer beads appeared at the entrance. He exchanged a smile with the Zhaleni Lama and entered the temple accompanied by him. At this moment, the six elders finally realized that the string of prayer beads in the young man's hand actually belonged to the Enzagebu Lama.
Losang did not understand what was happening. He raised both hands, intending to encourage everyone to rise. As a result, a greater miracle occurred; a large group of lamas was lifted into the air by Losang. Since the Vajra Demon Suppression Formation had not yet ceased, everyone was still under the influence of the breath of the prayer beads. When Losang raised his hand, the black ring finger amplified the true energy by more than ten times, manifesting it according to Losang's will. Losang then slowly lowered everyone back to the ground, and he was startled by his own actions. Since the Vajra Demon Suppression Formation had not yet ceased, everyone was still under the influence of the breath of the prayer beads. When Losang raised his hand, the black ring finger amplified the true energy by more than ten times, manifesting it according to Losang's will. Losang then slowly lowered everyone back to the ground, and he was startled by his own actions.
Fortune has graced the mind; in fact, even without Losang's invitation, they would have recognized this opportunity. However, the six elders and the Zarlene Lama were all taken aback by Losang's actions, completely unprepared for the matter of cultivation. It was only upon hearing the six-syllable mantra uttered by Losang that they were awakened, and they immediately sat down to practice cultivation.
Everything surrounding the Buddhist hall is now controlled by the Vajra Demon Subduing Array, which is operated by the Buddha beads, and these beads are in turn controlled by Losang. It can be said that the various forms represented by the Buddha beads are manifestations of the circulation of true energy within Losang, resembling shapes and texts. The true energy circulating within Losang is amplified by the Buddha beads by more than ten times, reflecting within the Vajra Demon Subduing Array. The energy and spiritual essence activated by the Vajra Demon Subduing Array disregard the depth of each individual's cultivation, transforming all those within its range to resemble Losang. This is a miracle created jointly by Losang, the Vajra Demon Subduing Array, and the Five Elements Array, a world akin to a celestial realm, even more wondrous than the Five Elements Array where Losang was once enlightened. The entire Buddhist hall radiates a sacred light. Unfortunately, it was only long after that Losang understood the reasons behind the formation of this miracle, and due to lingering concerns, he was unable to savor the origins of the miracle in detail after concluding his practice.
A day in advance, Lausanne arrived at Kawa Lun Monastery. From a distance, the melodious and resonant sound of chanting could be heard, carried by the cold wind in the valley; as he turned around the foot of the mountain, he saw the ochre-red walls of Kawa Lun Monastery, the green prayer flags, and the towering white stupa, all appearing enigmatic under the reflection of the distant snow-capped mountains
The Main Hall is the principal structure of the Kawa Lun Temple. The architecture consists of two concentric circles, divided into inner and outer sections. The inner circle features a cruciform hall, a massive square hall that houses a three-dimensional mandala and a statue of Shakyamuni Buddha. Four halls are situated at the cardinal points around the square hall, which is encircled by a corridor. The eastern side of the outer circle serves as the entrance hall, dedicated to Shakyamuni and the Eighteen Arhats. There are five halls each to the south, west, and north, equipped with prayer wheels. Four towers are constructed at the corners of the outer circle, each approximately five zhang in height, and the main hall contains over twenty Buddhist halls. The central square hall symbolizes Mount Sumeru, while the four groups of Buddhist halls in the outer corridor represent the "Eastern Victory Land," "Southern Jambudvipa," "Western Cowherd Land," and "Northern Ku-lu Land." The four corner towers represent the Four Heavenly Kings and others.
The White Hall is located in the northeast of the main hall, facing south while sitting to the north. The layout is orderly and rectangular, with a Buddhist hall protruding from the center of the northern section. Inside the hall, there are 42 columns, representing the forty-two levels of cultivation.
Kawalon Temple is situated alongside the Mangma River, oriented from east to west; it covers a total area that is long from east to west and narrow from north to south, divided into three parts: the main hall, monk quarters, and stupa area, arranged in a long strip within the valley. The winds from all directions are blocked by the surrounding mountains. On the western side of the valley lies Lake Ruwa, where hot springs overflow, and the rising white steam envelops the valley, creating a humid and mild climate, making it the most pleasant location within hundreds of miles in the vicinity. The winds from all directions are blocked by the surrounding mountains. On the western side of the valley lies Lake Ruwa, where hot springs overflow, and the rising white steam envelops the valley, creating a humid and mild climate, making it the most pleasant location within hundreds of miles in the vicinity.
Losang did not know how to persuade them not to do this; through his studies in the region over the past few months, he realized that there were not many simple Tibetan people like them left in Tibet. The tide of the market economy had not yet reached the depths of the grasslands, and they had not learned the cunning and deceit of the outside world, but Losang already felt that in this society, it was better for people to be a bit cunning. After much hesitation, he finally resolved to stop the construction of the Lingta Hall at all costs, even if it meant forcibly destroying the preaching platform. The old village chief had lost two sons and a grandson in the snow disaster. In recent years, the weather had been good, but after the attack of the snow disaster, the livestock on the grasslands had decreased significantly, and the conflicts that used to arise over grazing land had temporarily disappeared. The old village chief, along with his wife, a daughter-in-law, and a grandson, had worked hard for several years to save this little money, and it was truly a pity to give it all away.
In his joy, Luosang recalled the purpose of his visit, slowly circulating his energy through the forty-two celestial cycles, concluding his practice and opening his eyes
Under the cover of darkness, Losang passed by the main hall of Kawa Lun Temple and entered the courtyard of the White Hall. In the tranquil night, the White Hall was unusually quiet, and no voices could be heard in the side hall lit by a few butter lamps. Relying on his memory from the day, Losang swiftly moved from the left side of the central Buddha hall towards the back; the dark Buddha hall was also silent, but Losang sensed that at least four lamas were quietly meditating inside, two of whom had attained a level of realization comparable to that of the great Lama Enzagebu. However, they had not yet noticed Losang's movements, and he did not wish to disturb them.
The six elders and the Zarlene Lama looked on in astonishment at all of this. They understood that the young monk was undergoing the highest initiation ritual, known only in legends: the baptism of the "Concentration Empowerment." They knew that only the Living Buddha of the Lotus, who brought Buddhism to Tibet, could perform such a "Concentration Empowerment." That was a legendary figure indeed
Losang did not know that this young lama was one of the two disciples of the Great Lama Enzagebu; although he was not very old, his seniority was astonishingly high. He was brought into the monastery by the Great Lama Enzagebu upon his return from wandering ten years ago, and he has been responsible for taking care of the daily needs of the Great Lama Enzagebu. Only he could accurately discern the handwriting of the Great Lama Enzagebu.
After a round, Luosang arrived at a nearby hill. At the foot of the mountain, the herdsmen who had come from afar had set up tents, forming a town. The cluster of tents tightly surrounded the Kavalun Temple in the center. From Luosang's position, he could observe the entire layout of the Kavalun Temple. Holding a map of the Kavalun Temple purchased from the market, Luosang compared it with the actual scene of the temple. He needed to quickly locate the position of the Zareini Lama to get in touch with him, as he required the assistance of this crucial figure at the Kavalun Temple for the ceremony scheduled for tomorrow.
Losang did not anticipate this; he was merely practicing his "Three Meridians and Seven Wheels" according to the "Dao Guo Method." However, his understanding of formations was nearly blank, with the only formation he had encountered being the incomplete Five Elements Formation. Just now, while protecting the young monk, he had only utilized his profound internal energy and books, forcibly receiving the energy gathered by Elder Liu's Diamond Subduing Demon Formation through the Buddhist beads. Now, as he began his own cultivation, due to his lack of understanding of the Diamond Subduing Demon Formation, he naturally activated its operation using the principles of the Five Elements Formation.
Zareni the Great Lama was the first to receive the power. He was astonished to find that everyone was arranged in a peculiar circular formation by the Vajra Demon Subduing Array, with their clothes transformed into dust scattered outside the formation. These familiar disciples, each with a dignified appearance, resembled a group of living Buddhas. Zareni the Great Lama understood that Losang, through his own efforts, not only elevated everyone's level of cultivation but, more importantly, imparted a more miraculous method of practice to them, with the younger disciples benefiting the most. He now truly bowed in reverence before Losang. Zareni the Great Lama understood that Losang, through his own efforts, not only elevated everyone's level of cultivation but, more importantly, imparted a more miraculous method of practice to them, with the younger disciples benefiting the most. He now truly bowed in reverence before Losang
Luo Sang stopped in front of the white stone wall, his consciousness extending outward, and everything around him came into view. Soon, Luo Sang found Zha Er Ni, who was meditating in a five-square-meter stone monk's room. Everyone has a different rhythm of information, and Luo Sang could now distinguish the unique information of each person he had encountered, making it easy for him to locate someone in this manner. Luo Sang also noticed that there were six people seated in the Buddhist hall, working together to operate a formation to protect a young lama in the center. Each person had a different rhythm of information, and Luo Sang could now distinguish the unique information of each person he had encountered, making it easy for him to locate someone in this manner. Luo Sang also noticed that there were six people seated in the Buddhist hall, working together to operate a formation to protect a young lama in the center. Luo Sang sensed that the young lama was a disciple of Master En Zha Ge Bu, who had quietly followed Luo Sang during the journey to send Master En Zha Ge Bu to the sky burial site, remaining calm and composed, without sorrow or joy, which surprised Luo Sang at the time. Now, through this period of studying Tibetan Buddhism, Luo Sang understood that they had a different interpretation of Master En Zha Ge Bu's ascension, yet he was still astonished by the young lama's demeanor. It is truly remarkable to comprehend the profound path of life and death at such a young age.
A perceptive monk realized that a miracle was occurring here. He promptly removed his monk's robe, entered the Buddha hall, sat down, and silently recited his own Buddha name, forming a mudra with his hands, and began his practice; he immediately felt a tremendous energy pouring into his body from the seven chakras, a sensation far stronger than any empowerment he had previously received. Before long, the monks practicing in the meditation hall had all shed their outer garments and were sitting in meditation in the Buddha hall, thus commencing an unprecedented grand collective empowerment ceremony within the Vajrayana meditation hall of Kawa Lun Temple.
It seems that the only option is to wait until nightfall to find a way to break through
However, Losang soon fell into a state of near despair; his cultivation had lasted for three days and three nights. During this time, the young monk at the entrance had also attended the Dharma assembly to take a look, which was set to conclude in the afternoon. Losang anxiously explained everything to the great Lama Zarlene, who furrowed his brow. It was not that he did not trust Losang; during these three days, the benefits he had gained were substantial, second only to those of the disciple Gangjia of Lama Enzagbu. Gangjia had already reached the ninth level, and he too had attained the ninth level, not to mention the six elders, all of whom had been forcefully elevated to the ninth level by Losang. For these elders, having cultivated to this point, they had already established a solid foundation. It was unimaginable that they could progress to such a high level following Losang's new techniques. Originally, they had been fully satisfied with reaching the sixth level, but the ninth level was the realm of living Buddhas; that state of great perfection was the goal they had pursued throughout their lives. Just a moment ago, Zarlene was still contemplating how exhilarating it would be for Kawa Lun Monastery to suddenly have eight living Buddha-level figures and dozens of near-living Buddha-level disciples (sixth, seventh, and eighth levels). All of this could only be explained as a miracle; nothing else could account for it. Lama Enzagbu was the source of all this, and he was considering how to commemorate Lama Enzagbu when he heard Losang mention that a spiritual tower hall was being constructed outside in honor of Lama Enzagbu, which he deeply agreed with.
In the tent village, Losang found his tribe. The old village chief joyfully invited Losang to sit in the main seat of the tent, calling for women to bring out a sumptuous feast and fine barley wine, and also summoned Quduo and Songzan to keep him company. As they drank barley wine and ate wild onion mixed with lamb, the old village chief happily praised the holy virtues and miraculous ascension of Lama Enzagbu, completely forgetting that Losang was the very person involved. It seemed that the old village chief had been repeating these words frequently over the past few months; the ascension of Lama Enzagbu had become the proudest achievement of his life. The old village chief mentioned that he had brought 200,000 yuan saved over the past few years, intending to donate it tomorrow to the Kawa Lun Monastery for the construction of the stupa hall. The people of the tribe were all determined to contribute a significant portion of their wealth for the stupa hall of Lama Enzagbu. Quduo and Songzan, while drinking barley wine, also joined in praising the merits of Lama Enzagbu, completely unaware that their eye ailments and migraines had been cured by Losang. The old village chief mentioned that he had brought 200,000 yuan saved over the past few years, intending to donate it tomorrow to the Kawa Lun Monastery for the construction of the stupa hall. The people of the tribe were all determined to contribute a significant portion of their wealth for the stupa hall of Lama Enzagbu. Quduo and Songzan, while drinking barley wine, also joined in praising the merits of Lama Enzagbu, completely unaware that their eye ailments and migraines had been cured by Losang.
As Luosang calmed the true energy within him, the energy gathered by the Vajra Demon Suppression Array dissipated. Luosang did not yet realize that he had found his own method of cultivation, which was to harness the Vajra Demon Suppression Array and the Five Forms Array to gather energy for his practice, no longer needing to use his own body to accumulate energy. He still believed that all of this was merely the result of the six old lamas' efforts. Therefore, Luosang hurriedly helped the six elders and the Great Lama Zhaer'eni to their feet, as he still needed to rely on them to accomplish his own objectives.
The prayer beads left by the Enzagbu Lama at hetushu.com are a sacred artifact with a long history. When the Buddhist master Padmasambhava first brought Buddhism from India to Tibet by crossing the Himalayas, he held this string of prayer beads. At that time, it consisted solely of thirty-five beads made from the relics of Indian masters who had attained enlightenment, and it did not yet include the largest black ring-shaped bead; moreover, it was not yet the five colors as it is today. After more than a thousand years of cultivation by countless generations of eminent monks and living Buddhas, the prayer beads gradually developed into different colors. It is worth noting that at that time, it consisted solely of thirty-five beads made from the relics of Indian masters who had attained enlightenment, and it did not yet include the largest black ring-shaped bead; moreover, it was not yet the five colors as it is today. After more than a thousand years of cultivation by countless generations of eminent monks and living Buddhas, the prayer beads gradually developed into different colors
The halls of Kawa Lun Temple are grand and magnificent, primarily consisting of: the Main Hall, the Maitreya Hall, the Hall of the Sixteen Guardian Arhats, the White Hall, the Assembly Hall, the Hall of Guardian Deities, and the Lecture Platform, as well as the Mani Room and other structures. The Main Hall is located at the western end of the complex, centrally positioned, with the other halls extending forward and arranged on both sides. Along the east-west axis of the Main Hall, there is a large Bodhi Tower, and the area between the hall and the tower forms a square, serving as a place for lectures, public prayers, and ritual dances.
Losang observed the condition of the young man and found that his realm was rapidly advancing, having already reached the initial stage of the seventh level. Based on Losang's understanding of the esoteric teachings, this young man should be the youngest lama to attain this level within the Kawa Lun Monastery. Earlier, as Losang traversed the entire Kawa Lun Monastery in search of the Great Lama Zhaleni, he unconsciously assessed everyone he encountered, concluding that this young man was likely the youngest expert in the monastery. Excluding those in the White Hall, there were only five lamas in the Kawa Lun Monastery who had reached this level, including the Great Lama Zhaleni. Even the six elders accompanying him for protection were only at the sixth level.
As Losang opened his eyes, he was startled; sitting beside him was a large group of naked lamas, including six elders and the Zhaleni Lama, numbering at least seventy or eighty individuals. Upon seeing Losang open his eyes, the six elders and the Zhaleni Lama were the first to join their hands in a gesture of respect towards him. The Zhaleni Lama even called out "Living Buddha" and knelt before Losang, prompting everyone else to kneel as well and once again pay their respects to him.
The southeastern end of the main hall is the Assembly Hall, which is oriented west to east. It consists of the main hall, kitchen, storage room, administrative offices, and the Temple of the Method of Contradiction. The floor plan of the Assembly Hall is shaped like a "凸" character, with the scripture hall to the east and the Buddha hall to the west. The scripture hall has a width of seven bays and a depth of four bays, totaling 28 rooms. The ground is slightly higher than that of the scripture hall, and the interior of the hall is adorned with large mandalas.
Losang knew that he could not rashly intervene to help the young monk. As soon as he appeared in this secret Vajrayana monastery, he would undoubtedly be attacked by the Vajra Demon Subduing Array. Although Losang was not particularly concerned about the Vajra Demon Subduing Array controlled by six lamas of the sixfold realm, without the protection of the array, the disciples of Grand Lama Enzagbu would surely fall into madness immediately.
A thread of consciousness stirred, awakening Zareini, who was in deep meditation. The great Lama Zareini slowly opened his eyes, a hint of joyful surprise appearing on his face; without much pause, he walked out of the meditation room and soon appeared in the Buddha hall. The six elders, upon seeing the great Lama Zareini, felt a weight lift from their hearts; he was now the most authoritative lama in Kawa Lun Temple. With him present, even if this rare young genius, unseen in the temple for a century, were to encounter any mishap, there would be some explanation.
Losang was aware that some marvelous occurrences were taking place; the aura and energy surrounding the Buddhist hall were more intense and vibrant than he had ever witnessed. He gazed intently at the Vajra that was enshrined in the hall, unconsciously mimicking it, forming the great hand seal and assuming the lotus position to meditate and cultivate. While engaging in his own practice, Losang thought: the Vajra subduing formation has gathered so much energy and aura that even ten of himself would not be able to utilize it all. It would be better to invite the six elders and the great Lama Zhaleni to cultivate together. However, as he was activating the mutated Vajra subduing formation, it was not appropriate to speak, so he could only recite the six-syllable mantra "Om, Ma, Ni, Pad, Me, Hum," which could be considered his invitation.
This small courtyard covers an area of only about 110 square meters. A row of bungalows faces south, with a Buddhist hall situated in the center. The main entrance of the Buddhist hall directly faces the courtyard gate, and on either side of the hall are the meditation rooms. Behind the Buddhist hall is a rocky cliff, where there is an opening in the stone wall. Inside, a deep stone path connects a series of small stone caves, which serve as a place for practitioners of Esoteric Buddhism to cultivate their practice.
Further east lies the Luowaxue Mountain, where a dozen simple monk quarters are surrounded by a circle of white stone walls at the halfway point of the mountain, standing solemnly below the snow line. This is the secret practice site of the Kawa Lun Monastery, and to reach it, one must pass through the entire Kawa Lun Monastery. With Losang's current abilities, he could only faintly see a glimpse of the white stone walls of the practice site.
Losang is imposing a practice that combines Tai Chi divine skills and the esoteric "Dao Guo Fa" on everyone within the Vajra Subduing Demon Array. If Losang were to personally impart this rare and ancient technique, it is likely that not a single practitioner of Tibetan Buddhism's esoteric teachings would grasp its true meaning, especially since Losang himself is still in the exploratory phase. However, the situation is different now; everyone practicing here is being compelled by Losang to train alongside him. The "Three Meridians and Seven Wheels" is relatively straightforward, as it is something they have cultivated throughout their lives, but other strange aspects are harder to comprehend, and no one can stop. The colorful radiance occasionally emitted from the prayer beads, in conjunction with the flow of true energy within Losang's body, forcefully injects streams of energy into each person's meridians. Coupled with the admiration everyone has for the miracles displayed by Losang, they all begin to follow his guidance in their practice.
Luo Sang first toured the temple with the Tibetan pilgrims who were offering incense. Strolling through the ancient courtyards of Kawa Lun Temple, Luo Sang contemplated what he should do at the Dharma assembly tomorrow.
The Vajra Demon Suppression Formation is derived from the Demon Suppression Formation, one of the four great formations, and is fundamentally different from the Five Elements Formation known to Luosang. Luosang's attempt to operate the Vajra Demon Suppression Formation using the techniques of the Five Elements Formation is akin to trying to drive a ship with the methods used for a car. Fortunately, Luosang has the support of miraculous Buddhist beads and a solid foundation of cultivation. Additionally, the Vajra Demon Suppression Formation is not a true Demon Suppression Formation, and the so-called Five Elements Formation is something that Luosang has explored and developed on his own.
The operation and application of formations is a profoundly intricate discipline; for thousands of years, countless individuals have devoted their entire lives without fully mastering all the variations and mysteries of the four great extraordinary formations. Many have spent a lifetime on the myriad changes triggered by a single transformation of a formation. Little does Luosang know how many have lost their lives in the pursuit of experimenting with an unfamiliar variation; his approach of using the techniques of the Five Elements Formation to drive the operation of the Diamond Subduing Demon Formation is something no one has ever conceived or attempted.
They all experienced the snow disaster from a few years ago. Due to its location in a valley, Kawa Lun Monastery is sheltered from the wind and snow by high snow-capped mountains, and the hot springs of Luwa Lake melt the snow, making it the only refuge from the snow disaster within a thousand miles. However, many herders are either unaware of this or dare not come here. The previous living Buddha of Kawa Lun Monastery, Sangji Cuo, traveled through the snow for thirteen days to assist the herders, informing them to seek refuge in the valley of Kawa Lun Monastery. At that time, he was the only one capable of saving people in such harsh conditions; during that snow disaster, Sangji Cuo and Kawa Lun Monastery rescued thousands of herders, but they lost all their livestock. After the snow disaster, Sangji Cuo also succumbed to exhaustion and passed away; although he attained great perfection, everyone still remembers the holy virtue of Sangji Cuo to this day.
As the most common six-syllable mantra of Tibetan Buddhism was recited word by word by the youth, the entire meditation hall was resonated with layers of sound waves. All the monks practicing there were awakened from their meditation and hurried towards the Buddha hall. Upon arriving at the hall, they witnessed a remarkable scene: a young Tibetan man sitting in the lotus position, holding the prayer beads left by Lama Enzagebu, was seated in the center of the hall; the prayer beads emitted five colors of light—red, white, yellow, blue, and green—illuminating the hall as if it were a fairyland. Six elders and Lama Zareini sat around him, bare-chested, with beams of light radiating towards them; beside the youth was a disciple of Lama Enzagebu, who had encountered difficulties during practice earlier in the day, sitting in the center of the hall, completely unclothed.
In an instant, the Buddhist beads between the young Vajra's large handprints radiated brilliance, twisting and leaping like living beings; oh, from the black ring on that string of beads, a beam of purple light shot forth, enveloping the young monk in the Vajra Demon Subduing Formation; the monk began to tremble violently, as beams of purple light continuously penetrated his root chakra, sacral chakra, solar plexus chakra, heart chakra, throat chakra, third eye chakra, and crown chakra. The young monk's robe gradually tore apart; streams of black sweat flowed from his body, only to be immediately washed away by new sweat. As the sweat transformed from black to yellow to red and finally to colorless, the young monk's body slowly changed, his originally frail and pale skin becoming radiant and luminous.
As the protagonist, Luosang did not anticipate that his momentary actions would trigger such great authority. Initially, he merely intended to harness the powerful energy gathered by the Vajra Demon-Subduing Array, operated by six elder lamas, along with the prayer beads left to him by the great lama Enzagbu, to do a good deed for Enzagbu's disciples. However, during the empowerment ceremony for the young disciples of Enzagbu, Luosang became intrigued by the Vajra Demon-Subduing Array, which had accumulated so much pure energy. During the intervals of the empowerment, he used Enzagbu's prayer beads as a medium to activate the Vajra Demon-Subduing Array, which he had forcibly taken from the six elders. Once again, an incredible phenomenon was triggered by the prayer beads: the five-colored beads—red, white, green, yellow, and blue—formed a black ring as the focal point, automatically operating the Vajra Demon-Subduing Array. However, due to Luosang's consciousness, it seemed that elements of the Five Elements Array had also been incorporated. The surging energy was drawn in from the grasslands, from the snow-capped mountains, and from this high plateau, closest to the heavens. Luosang sensed that the twinkling stars and the bright crescent moon appeared to have lost some of their brilliance, as this strange array absorbed that brilliance, transforming it into energy that converged here.
The difficulties faced by the herders after the snow disaster were evident to all. In gratitude to Living Buddha Sangji Cuo and Kawa Lun Monastery, over the past few years, the herders, once their situation improved slightly, donated most of their savings to Kawa Lun Monastery. As the head lama of Kawa Lun Monastery, Tsokhinjiwa, who serves as the chief steward in major monasteries, primarily responsible for managing the monastery's assets and logistics, akin to a logistics minister, Zare Ni finally understood Losang's heartfelt intentions. Furthermore, the renovation of the Lingta Hall was excessively extravagant; spending such a large sum of money would also be detrimental to the future development of Kawa Lun Monastery. Zare Ni, the great lama, realized that the Yellow Robed Living Buddha must have ulterior motives.