Chapter 8: The Sutra of the Precious Casket

If one continues to diligently practice as mentioned above, the mind will become increasingly luminous, and this brightness will grow ever larger, giving rise to an experiential awareness akin to that of a loving heart. This is referred to as the supreme state of the uninterrupted samadhi of the world. At that time, although the innate ignorance has not been purified, the manifestations arising from this innate ignorance, which are the dual grasping of subject and object, will be largely purified, revealing brightness. Thus, one can effortlessly and uninterruptedly generate the wisdom of the initial stage of the path of seeing. Further cultivation will depend on the distinctions of the dual grasping of subject and object. Although the seeds of innate ignorance remain unpurified, their manifestations are already purified. This dual separation of the grasping mind reveals its inherent luminosity, arising starkly and clearly, as if directly perceived. At that time, although the innate ignorance has not been purified, the manifestations arising from it, which are the dual grasping of subject and object, will be largely purified, revealing brightness. Thus, one can effortlessly and uninterruptedly generate the wisdom of the initial stage of the path of seeing. Further cultivation will depend on the distinctions of the dual grasping of subject and object. Although the seeds of innate ignorance remain unpurified, their manifestations are already purified. This dual separation of the grasping mind reveals its inherent luminosity, arising starkly and clearly, as if directly perceived. In this way, both luminosity and wisdom can arise together. The manifestations of confusion in the three aspects of brightness, increase, and attainment will all subside, and the corresponding aspects of brightness, increase, and attainment will successively manifest, which is the path of preparation in the three aspects. Subsequently, all innate ignorance will subside, revealing great luminosity, allowing the mind to increasingly perceive a portion of brightness. Thus, both luminosity and wisdom can arise together. The manifestations of confusion in the three aspects of brightness, increase, and attainment will all subside, and the corresponding aspects of brightness, increase, and attainment will successively manifest, which is the path of preparation in the three aspects. Subsequently, all innate ignorance will subside, revealing great luminosity, allowing the mind to increasingly perceive a portion of brightness. This is referred to as "the subsequent breaking of all views"

On the third day, the head of Gabuj County sent Luosang to the regional capital; there, a group of young people from various pastoral and agricultural areas gathered in a secondary school to receive tutoring. After the tutoring, they were required to take an exam to determine which school they would attend, but this was merely a formality; half of them had already decided their destinations before arriving. Among the five individuals, like Luosang, who were approved by the commissioner to be sent to Beijing, one was a very beautiful girl, said to be the daughter of a certain secretary. After the tutoring, they were required to take an exam to determine which school they would attend, but this was merely a formality; half of them had already decided their destinations before arriving. Among the five individuals, like Luosang, who were approved by the commissioner to be sent to Beijing, one was a very beautiful girl, said to be the daughter of a certain secretary. Beautiful girls tend to attract attention wherever they go, just as gold always shines; within a few days, a crowd of people had gathered around the girl.

By further intensifying one's practice, the obstacles to clarity can be eliminated, allowing the inherent luminosity of the mind to shine forth, free from the confusion of current distractions. The original clarity of the mind becomes distinctly pure, and the state of joy arises in a manner that is superior to previous experiences. This is referred to as the stage of patience, characterized by the non-discrimination of the samadhi.

Lobsang respectfully received the package and gently opened it. Recently studying Tibetan Buddhism, Lobsang had gained some understanding of this individual; Lozhejiancan—also known as Ba Siba—was a high monk well-versed in various religious knowledge. The "Records of the Kings and Ministers of Tibet" that Lobsang had read a few days ago contained a special account of him: "Intelligent in youth, broad in knowledge as he grew, rich in the five sciences, and well-versed in the three baskets." He was the leader of the Sakya school of Tibetan Buddhism and a representative figure of local power in Tibet, playing a significant role in both the local Tibetan context and the central authority of the Yuan dynasty. In the year 1260, Kublai Khan became the Mongol Great Khan and appointed Ba Siba as the national teacher, granting him a jade seal. In 1264, Kublai Khan moved the capital to Beijing, and in the same year, he established the Central Administration to oversee national Buddhist and Tibetan affairs, also appointing Ba Siba to concurrently manage the Central Administration as the national teacher. In 1265, Ba Siba returned to Sakya Monastery, and in 1268, at Kublai Khan's command, he created a new script known as 'Mongolian New Characters,' which later became known as "Ba Siba Mongolian Script." After the completion of the "Ba Siba Mongolian Script," Ba Siba presented it in Beijing, where Kublai Khan ordered its implementation nationwide for translating all texts, while also bestowing upon Ba Siba the titles of Imperial Teacher and Great Precious Dharma King. Subsequently, the title of Great Precious Dharma King became the highest honor for Tibetan Buddhist leaders during the Yuan and Ming dynasties. Ba Siba held a senior position in the central authority of the Yuan dynasty and was able to command the entire Tibetan region, leading to the flourishing development of the Sakya school during his time. Ba Siba returned to Sakya Monastery in 1276 and in 1280, he achieved rainbow body ascension on the lotus throne in the main hall of the monastery, at which moment rays of light radiated, even overshadowing the sun and moon.

The considerations of the levels of cultivation mentioned by Ba Siba in the Yángpíshū piqued the interest of Luosang. He believed that to progress from an ordinary person to the Buddha realm, one must pass through forty-two stages, namely the Ten Abidings, Ten Practices, Ten Aspirations, Ten Grounds, Equal Enlightenment, and Superior Enlightenment, collectively referred to as the forty-two stages. The three stages of Abiding, Practice, and Aspiration are collectively known as the Three Noble Stages, while the Ten Grounds are referred to as the Ten Holy Stages. Equal Enlightenment is the Bodhisattva equivalent to the Buddha, and Superior Enlightenment is the Buddha's position. This represents a novel method for positioning the realm of cultivation. After assessing his own level, Luosang was deeply impressed. Although Ba Siba did not provide specific methods, he offered a direction for Luosang's cultivation. Luosang is currently situated between the eighth and ninth levels of the Ten Aspirations, which means that after the eighteen realms of his own practice, there should still be higher levels. Therefore, can it be inferred that Equal Enlightenment and Superior Enlightenment are not necessarily the endpoints of cultivation?

The Living Buddha of Buji Duoren and the Living Buddha of the Golden Summit from India came with these designs; they had already planned to build this stupa temple here before their arrival. You know, after the heavy snow disaster, there are now less than 30,000 herdsmen left in our county. The annual funding and relief funds allocated by the state are less than 5 million. There is no money to repair the roads from the county to the district, and the hospitals and schools are still buildings from twenty years ago, which also need renovation and upgrading, but funds are required. You may not know that herdsmen are exempt from taxes when grazing on the grasslands and planting barley; even herdsmen doing business in the county town do not pay taxes. There is not a single enterprise in the county town; we rely solely on central government allocations for our livelihood, and we simply do not have the money to repair this stupa temple. If the herdsmen were to donate all their savings to the temple for the construction of this stupa temple, what would happen if another disaster like the snow disaster were to occur? I must stop them from building it," County Chief Gabuj said angrily, grasping Losang's hand and shaking it.

In the midst of his astonishment, Luosang Town was nonetheless moved by the last sentence of County Chief Gabujie, and he asked: "Why is our money flowing into their hands?"

On the third day, Luosang arrived in the county town two hours ahead of the team, and a new life began at Luosang's feet

Practitioners of Vajrayana Buddhism must select their own personal deity, a choice that is entirely dependent on the practitioner's disposition and circumstances. The term 'personal deity' refers to a supreme deity chosen from among the bodhisattvas and higher deities according to the needs of the practitioner in Tibetan Vajrayana. The practitioner forms the mudra of the personal deity, recites the mantra of the personal deity, visualizes the deity in the space before them, allowing light to envelop themselves, and then moves the deity to the top of their head, amplifying the light. From this light flows nectar, filling their entire body, while black energy is expelled through all the openings of the body. Ultimately, the personal deity completely merges with the practitioner, who then 'transforms' into the personal deity. The essence of Vajrayana is encapsulated in the principle articulated by the master: 'You are the personal deity, you are the Buddha.' Meditation is the highest method and ultimate state of Buddhist esoteric practice, and the goal of all Vajrayana practices is to achieve meditation. In the practices of Losang, meditation is a given, while in the practices of Vajrayana, meditation becomes inevitable.

"Have you really not heard anything?" For the past few months, Luosang had focused all his attention on studying and reading, and County Chief Gabujie had deliberately severed his connection with the grasslands, so he had heard nothing. Seeing him shake his head, County Chief Gabujie continued, "They are promoting the merits of Master Enzagbu and are calling for donations from the herders to build a stupa for him. Our county government has also received their request; take a look." County Chief Gabujie handed Luosang a stack of blueprints and accompanying explanations, continuing, "This is their budget and design for the stupa for Master Enzagbu, and they also hope that we can contribute some funds."

On July 8, which is just five days away, the Kawa Wheel Temple will host its annual scripture teaching conference. At that time, several living Buddhas from the northern Tibetan region will gather, and herders will come here to hold the horse racing festival. To prevent them, it must be done before then, so please lend your assistance. The county head, Gabuj, said this as sweat trickled down his forehead; it was not just him, but also Losang who understood the significance of the horse racing festival. The Tibetan horse racing festival is akin to the Mongolian Nadam Fair, drawing nearly everyone from the entire grassland. Sweat trickled down his forehead; it was not just him, but also Losang who understood the significance of the horse racing festival. The Tibetan horse racing festival is akin to the Mongolian Nadam Fair, drawing nearly everyone from the entire grassland. In previous horse racing festivals, Losang had actively requested to stay behind to guard the tribe and did not participate, but he was aware of the importance of the festival in the hearts of the herders. During the horse racing festival, not only local herders will gather here, but also distant Tibetans and merchants will come, turning the grassland into a vast marketplace. Announcing the construction of a stupa hall for Lama Enzagbu at this moment of great attention will cause the news to spread across the grassland and throughout the Tibetan region. During the horse racing festival, not only local herders will gather here, but also distant Tibetans and merchants will come, turning the grassland into a vast marketplace. Announcing the construction of a stupa hall for Lama Enzagbu at this moment of great attention will cause the news to spread across the grassland and throughout the Tibetan region

After the sky burial ceremony of the Enzagbu Lama was completed, County Chief Gabuj took Luosang to the county. Luosang's sheep had already been sold at a high price by the merchants, and his money box had increased by over 100,000. The people of the pastoral village came to bid farewell to the living Buddha, some to seek healing, some to witness the living Buddha's ascension to heaven, and some who were fainted by the awe of the holy scene of the living Buddha's ascension (now also including those going to study in Beijing). Everyone rode on horseback following Luosang, singing farewell songs one after another. They traveled for dozens of miles, and only when it was dark did they hold up torches and sing pastoral songs on their way back.

The "Baoguo Sutra" is said to be one of the earliest scriptures of Tibetan Buddhism, along with the "Six-Character Great Bright Heart Sutra" and the "Hundred Repentance Sutra," heralding the spread of Buddhism in Tibet, descending from the sky. As he flipped through this typical Buddhist scripture, Losang skimmed over the text, merely seeking to grasp some general content and hoping to find clues to resolve the mystery of the Lingta Hall. From the main text, Losang gleaned nothing; however, some insights on esoteric practices written by Ba Shiba at the end of the "Baoguo Sutra" caught his attention. These insights were similar to the meditative techniques of Lama Enzagbu, referred to as the "Dao Guo Method." "Dao" signifies the process of cultivation, while "Guo" means the attainment of enlightenment.

On the grassland, the speed at which dark clouds cover the snow is faster than that of a car; after determining the approximate location, Luosang impatiently followed the convoy as it wound around the small stream and the hill, urging the horse to go ahead with a whistle. Luosang had been to that place many times to buy books and sell herbal medicine. Although Luosang claimed to be impatient with the detour, in reality, he did not want to see Qiao Ying and the handsome male reporter who later arrived, laughing and playing in the car. Luosang was unaware that the relationship between the two had always been somewhat delicate.

As Losang studied to this point, he felt somewhat overwhelmed; flipping through the Tibetan books at hand, he clarified the meaning of samadhi and immediately understood his current predicament. He had transcended the realm of "breaking all views". In the world of cultivation, although the sects differ, at this level, they all converge on the same path, having arrived at a singular road.

"Alright, now I want to say a few words to you. Please do not interrupt me before I finish, and do not defend yourself, okay? Because I do not need to know who you are; I need your help." The county magistrate of Gabuj unexpectedly made this statement, leaving Luosang at a loss for how to respond, and he could only nod.

In the Book of Sheep, Abas writes:

"Has your ID card been delivered to you, Luosang?" The county head of Gabuj watched for a full two minutes before speaking, and as soon as he opened his mouth, it was a question he already knew the answer to. Luosang's ID card was indeed delivered by his driver. How could Luosang receive the admission notice without an ID card?

After finishing a bottle of wine, County Chief Gabujie set down his glass, lit a cigarette, and gazed deeply at Luosang; Luosang knew that the main topic was about to begin

Losang knew that as long as Kawa Lun Monastery began fundraising in the name of Lama Enzagebu, the herdsmen would surely devote all they had to the temple. However, Losang understood that this was futile; there were no deities to bless these kind-hearted people, and it was all a grand deception. The celestial beings themselves were too preoccupied with their own affairs to concern themselves with the matters of mortals. Moreover, the so-called incarnation of the Radiant Buddha by Lama Enzagebu was merely a fabrication concocted by himself and County Chief Gabuj. He never expected that someone would exploit this situation, and he felt it was his duty to put an end to this scam. The celestial beings themselves were too preoccupied with their own affairs to concern themselves with the matters of mortals. Moreover, the so-called incarnation of the Radiant Buddha by Lama Enzagebu was merely a fabrication concocted by himself and County Chief Gabuj. He never expected that someone would exploit this situation, and he felt it was his duty to put an end to this scam

Luosang drank the wine and, using the modern social language he had just mastered, said: "Thank you for your concern. I can go to school, and it is all thanks to your care. Come, I toast to you with a glass." As he spoke, he snatched the wine bottle and poured wine for County Chief Gabuj, while thinking to himself that he had just read in a book yesterday: when people drink together, especially officials in politics, 90% of the reasons they give are false. A drinking party without a purpose is as unreal as a gathering without wine; people often come together to drink for other reasons. He wondered why County Chief Gabuj had set aside his busy official duties to drink with a student. There were also several recommended students who had come from the county, most of whom were children of county and township officials. Why weren't they invited as well? The strangest thing was that County Chief Gabuj's secretary and driver were waiting outside in the car; why didn't they come in?

Luosang rode on a black cloud-covered snow horse, following two Cheno machines (as they called them) from the county and three Land Cruisers from Beijing to the county. He resolutely refused to get into the car and give up his black cloud-covered snow horse. County Chief Gabujie understood that a good horse is as inseparable from a herdsman as family, and he agreed. Along the way, he occasionally leaned out of the car window to talk to Luosang, noticing that Luosang seemed a bit nervous and uneasy; he did not realize that what truly unsettled Luosang was the car. Although he had learned about cars from various sources, Luosang still harbored a sense of wariness due to his deep-rooted initial memories.

Luo Sang's master, before his sudden departure, did not expect Luo Sang to progress so rapidly, and thus did not impart the techniques and phenomena associated with the ninth level and beyond to him. It is also possible that he did not possess the techniques beyond the ninth level. Consequently, Luo Sang has now reached the twelfth level while still practicing the techniques of the first nine levels. Over two hundred years ago, during his seclusion, he experienced a rapid elevation in his realm, suddenly being guided from the sixth level to the twelfth level by two individuals, a monk and a Daoist. Although his realm is sufficiently high, the true energy and internal breath within him have not yet reached the necessary level of refinement in coordination. After more than two hundred years of seclusion, the operation of his true energy and internal breath has finally reached a level that corresponds with his realm. However, when he now attempts to operate lower-level techniques, a mismatch between the techniques and his realm occurs. This is likely the reason why he attracts all forms of matter when he cultivates. It is indeed a thought-provoking matter; what results can be expected if a strongman were to play with a child's dumbbells?

When thoughts arise in the mind regarding the external manifested realm, this is referred to as the warm state of the three samādhi. (Samādhi, also known as boundless joy, is a profound state of meditation. In samādhi, one attains a joy that is entirely free from suffering... This is beyond the description of words and cannot be compared to any sweet external phenomena; the beauty of this state is indescribable and must be personally experienced)

On that day, Qiao Ying returned to Beijing, tightly holding onto Luosang's hand at parting, with deep emotions and a genuine scene. By this time, Qiao Ying felt a certain degree of attachment and reluctance towards Luosang. A month later, Luosang received a stack of photos and a T-shirt sent by Qiao Ying from Beijing. Qiao Ying instructed Luosang to wear it when coming to see her in Beijing.

Additionally, what piqued Lobsang's interest was the concept of "Three Channels and Seven Wheels". Tibetan Vajrayana Buddhism posits that there are 2,700 channels of "spiritual heat" circulating within the human body, with "spiritual heat" being essential for sustaining life. The human body contains a total of 72,000 channels, among which 120 are considered primary, 24 are particularly important, and 3 are deemed crucial, namely the central channel, the left channel, and the right channel, collectively referred to as the "Three Channels". Among these, the central channel is recognized as the primary pathway for the flow of "spiritual heat" within the body, making it the most critical channel.

The head of Gabuj County was very satisfied with Luosang's response: "I know you are not a pastoral Tibetan. I have thought a lot about your background, but none of it holds up. Now I no longer need an answer. Before the great lama of Enzagebu ascended, I truly believed you were a survivor of the snow disaster from a few years ago. However, after everything that has happened, I have begun to doubt your true identity; in fact, there are many suspicious aspects about you. You are proficient in Chinese, which is easy to explain; perhaps your mother is Han and taught you from a young age. It is incomprehensible that you can understand texts on Tibetan Buddhism and Tibetan medicine. There are many such books in your tent, which I discovered during our days together; (Luosang immediately recalled the inquisitive gaze that the head of Gabuj County often directed at him during the two days he was under close protection.) I grew up here, and more than a decade ago, no one recognized Tibetan script; we could all speak Tibetan, but only the lamas could understand the written form. Your mother couldn't have given birth to you with a lama, could she? Even if she did, there is only one Kawa Lun Monastery within a radius of several thousand kilometers in this county, and the monks there are the most strict adherents of the Ten Precepts in all of Tibet; it is impossible that there would be no trace left behind." At this point, even if there is only one Kawa Lun Monastery within a radius of several thousand kilometers in this county, and the monks there are the most strict adherents of the Ten Precepts in all of Tibet; it is impossible that there would be no trace left behind." At this point, the head of Gabuj County stopped and looked at Luosang. Luosang was at a loss for words and could only continue to feign ignorance.

Not to mention how many people would give everything for this Spirit Tower Hall, even his own tribe would certainly offer all their possessions; they are witnesses to the miracle, and the miracle has spread across the grasslands through their words. They can only take pride in their actions and feel no regret whatsoever. Losang, for their sake, also wants to stop the construction of this meaningless Spirit Tower Hall, as it will drain all the money from the grasslands. However, Losang truly cannot think of any method or identity to stop it. Can he really just hold the prayer beads and recite some so-called "Bodhisattva's message" to make a difference? After pondering for a moment, he said: "I will go, but I really have no ability to stop this matter; I can only see how things unfold at that time. By the way, why are so many living Buddhas here?"

After a long time of observation, Luosang finally understood the meaning of this resplendent design sketch under the explanation of the head of Gabuj County: this spacious and bright stupa hall has a total construction area of over 1,000 square meters and stands more than 20 meters tall. The entire structure not only highlights the style of ancient Tibetan religious architecture but also incorporates the artistic features of temple architecture from the Tang and Qing dynasties. The building materials include both reinforced concrete and traditional Tibetan wood and stone structures, reflecting the ancient religious architectural art while integrating modern construction methods. The walls of the stupa hall are entirely built with granite, with a thickness of 1.80 meters.

I am the Buddha, who can teach me? Luosang thought that the origin of Vajrayana must have been created by a person of great wisdom and extraordinary abilities; the creation of this mysterious practice of diagrams and texts is truly a genius act. However, who in the world can match such a genius as him?

The county magistrate of Gabujie is a straightforward person, and upon Losang's agreement, he stood up to take his leave

Luosang set aside all unrealistic fantasies, realizing that it is impossible to seek higher-level cultivation methods. For his future cultivation, he can only rely on himself. Since the predecessors were able to pass down various cultivation techniques, they must have gone through generations of arduous exploration and experimentation to create them. Luosang must create an entirely new method in this world to solve his own problems, relying solely on himself.

The "Dao Fruit" method consists of three steps: "First, one should break the non-blessing; in the middle, one should break the self-attachment; finally, one should break all views, knowing this is the wisdom of a wise person." This means that one must first understand the fundamental ignorance inherent in human life and death, thereby severing the root of ignorance and merging back into the realm of Dharma. This is the meaning of "First, one should break the non-blessing."

Further study leads to an increase in the clarity of the mind, resulting in a greater emergence of faith and experiential clarity compared to before. This is referred to as the supreme enhancement of the samadhi of the highest state.

The county chief of Gabujie has been eagerly watching Losang. Upon hearing that Losang agreed to go, he immediately became delighted; this time he was pushed to the brink and did not expect things to escalate to this extent. Had he known it would come to this, it would have been better to have another living Buddha. The regional leader gave him a thorough reprimand, stating that if this project were to be established, his own tenure as county chief would come to an end.

Why must you make a trip to Kawa Lun Temple? Because ten days ago, the Living Buddha Buji Duoren from the Great Gan Zhu Temple in Central Tibet accompanied a Living Buddha from India, who is known for his golden-robed sacred attire, to Kawa Lun Temple. You may not be aware that the Dalai Lama in India has consecrated over 200 Living Buddhas throughout Tibet, posing the greatest risk of division for Tibet. These Living Buddhas often incite the Tibetan people to seek independence; as the county chief, I understand that without the support of the central government, Tibet could not have developed to its current state. The herders here have fled from Central Tibet for centuries to escape the oppression of slave owners and monasteries; due to their long isolation, they have become the most devout believers in the entire Tibetan region. Now, those Living Buddhas, for their own interests, wish to exploit the power of religion to satisfy their personal needs; and we cannot intervene directly, so we ask you to help us, to prevent the hard-earned money of the Tibetan people from flowing into their hands.

The practice of the "Dao Fruit" method is divided into the exoteric and esoteric schools, with the general sequence of cultivation being to first practice the exoteric school and then the esoteric school

Luo Sang was also moved, although he did not fully understand what County Chief Gabujie was saying; he still did not grasp the concept of taxation, but spending so much money to build such a thing is indeed a tremendous burden for the herdsmen

The Lingta Hall consists of two main architectural sections in purplish-red and brown. At the top of the hall, it is covered with a golden dome, with six dragon heads and beast-kiss flying eaves embedded at the four corners of the dome. There is also a row of golden stūpas, shining brightly. In the center of the hall's entrance stands a 10-meter tall Lingta. The tower is wrapped in silver skin and inlaid with jewels. The silver wrapping alone consumed 3,000 jin of silver, 207 jin of gold, 1,200 jin of mercury, and 1,000 jin of brass. The relics of the great Lama Enzagebu are stored in five sandalwood boxes placed inside the tower's vase. The tower also houses kasayas, the Tibetan Buddhist canon, classics from various sect masters, and various religious items made of gold and silver, as well as offerings of grains, candies, fruits, tea leaves, and butter. In the center of the Lingta is a bronze statue of the great Lama Enzagebu. The northern wall of the hall is adorned with images of the Buddha Shakyamuni and his two foremost disciples, as well as portraits of Tsongkhapa, the founder of the Yellow Sect, and his two foremost disciples. There are also murals depicting early Indian monks who propagated the Dharma in Tibet, including the "Kadampa" founder Atisha and his two disciples. On the western side of the hall, there are portraits of the previous eleven incarnate lamas, including the Sangye Tso Lama, the Indian Buddhist master Jihud, the founder of the Nyingma sect Padmasambhava, and the Tibetan king Songtsen Gampo. On the eastern side of the hall, there are images of the Three Buddhas and the Sixteen Arhats.

Luo Sang opened his door and saw County Chief Gabuj sitting on the sofa in the living room, with a lavish banquet laid out on the dining table against the wall. Luo Sang pretended to be surprised as he looked at the smiling County Chief Gabuj; he had known who was in the room before he entered.

If one can generate firm faith, then as the Holy One said: "As is the emptiness of one, so is the emptiness of all." In this way, all phenomena naturally liberate and return to the non-existent, giving rise to the sudden realization of the essence of all phenomena. This is the meaning of "the middle path breaks the attachment to self"

The seven chakras are the root chakra, sacral chakra, solar plexus chakra, heart chakra, throat chakra, third eye chakra, and crown chakra. The root chakra is located at the base of the spine, between the genitals and the anus, corresponding to the perineum. This chakra serves as the center of all energy in the human body and can awaken the spiritual fire (also known as the latent fire); the sacral chakra is at the base of the genitals, corresponding to the internal perineum, and governs the ovaries, testes, prostate, and gonads; the solar plexus chakra is located within the navel, corresponding to the lower dantian, and governs the stomach, spleen, liver, pancreas, and adrenal glands; the heart chakra is located in the chest, corresponding to the middle dantian, and governs the heart, lungs, and thymus; the throat chakra is located at the root of the throat, governing the thyroid, tonsils, and throat glands; the third eye chakra is located slightly above the center of the eyebrows, within the brain, and governs the pituitary gland; the crown chakra is located at the top of the head, at the Baihui point, and governs the pineal gland. The crown chakra is the leader of the six chakras above, overseeing all energy centers in the body. The three channels converge here, and as the latent fire rises from the root chakra, it passes through each chakra and converges at the crown chakra, allowing the practitioner to attain unparalleled bliss.

Luo Sang took out this handwritten "Baoshuo Sutra" by Basiba, and the golden scriptures, after more than 700 years, still retain their ink as if new.

To reconstruct this stupa, an expenditure of 21 million yuan is required. It is designed to replicate the stupa built for the First Dalai Lama, Gendun Drup, within the Tashilhunpo Monastery in Lhasa. They promote that the great Lama Enzagebu is the reincarnation of the Vajrasattva, known in Tibetan as 'Uba Mei'. Although he has returned to the Pure Land, we must leave behind the sacred traces of the Bodhisattva here for offerings and pilgrimage, so that he may better bless this place from the heavenly realm

Though he had his thoughts, Luosang did not ask anything; he simply accompanied County Chief Gabujie in drinking. Now, he has come into contact with more aspects of the real world and understands that if he were to be exposed, he would immediately be "protected." Although he is not afraid, it is still better to conceal his abilities in order to better integrate into this world

The Book of Sheep Skin by Abas also records the Vajrayana Buddhist practice of the Great Hand Seal. This is a method for cultivating internal energy, but Losang discovered that the Great Hand Seal is actually a technique for utilizing true energy, a method of attack. What Losang currently lacks is a method for projecting true energy outward for attack, and the Great Hand Seal seems to be a good option. No martial art is perfect; each has its own limitations. Understanding this point will greatly benefit Losang's future cultivation. What Losang currently lacks is a method for projecting true energy outward for attack, and the Great Hand Seal seems to be a good option. No martial art is perfect; each has its own limitations. Understanding this point will greatly benefit Losang's future cultivation.

Although the confusion of inner energy has not yet been dispelled, the confusion arising from external phenomena has already been eliminated. At this moment, even if there is a slight concern regarding external appearances, it does not arise. This is referred to as the samadhi of the three aspects of phenomena.

It has been delivered," Lausanne answered honestly

The county magistrate of Gabujie naturally waited for Luosang to set down his books before pulling him to sit beside the banquet. He raised a full glass and said: "Congratulations, Luosang, you have not brought shame to our county; you did quite well in your exams. Come, I am here to congratulate you, let us have a toast."

With this parchment, my own matters should be easier to handle; this parchment, regardless of its content, is invaluable in itself; in order to prevent the construction of this Spirit Tower Hall, the government has truly invested heavily.

Upon considering this, Luosang began to study the mysterious "Dao Fruit" technique more meticulously

The central channel is located in the middle of the human body, said to be in the center of the spinal cord, forming a straight tube about the thickness of a thumb, with red on the inside and white on the outside, although it is also said to be blue in color. It extends from the base of the sea to the top of the head, with the base of the sea referring to a triangular area in front of the anus.

Such practice can lead to the correct understanding of the non-substantiality of all phenomena. This state of emptiness, regardless of existence or non-existence, is unattainable in any respect.

I came to find you today to ask for your help once more. Please make a trip to Kawa Lun Temple. Why? Because you are not an ordinary person; you have the ability to assist with this matter. I used to suffer from severe rheumatism and heart disease. The conditions here are too harsh, and we spend more than seven months each year in ice and snow. Many people have similar ailments, but I am now completely healed. My health has never been better, and all of this is not solely due to the merits of the great Lama Enzagebu, but rather your merits. As someone who has grown up here and studied in Chengdu, I have some judgment in this regard; you must be a practitioner with great supernatural powers. Living Buddhas do not possess such powers, and the Buddha has never shown such favor towards us. However, among the Han people, there are Qigong masters (that is, practitioners) who have this ability; I have seen such individuals in Chengdu.

After careful reading and contemplation, Losang concluded that the closed-mouth meditation of Lama Enzagbu is derived from this part of the scripture, but the content of the scripture is broader and more profound; the practices of Lama Enzagbu are more specific and detailed. This is Losang's first encounter with different cultivation methods, and he did not pay much attention to Lama Enzagbu's practices, as his current level does not require such methods. He merely reflected on the aspects of mental cultivation within Lama Enzagbu's practices; although he found it useful, he still felt something was lacking. Upon seeing the handwritten "Dao Guo Fa" by Basiba, Losang understood: Lama Enzagbu had only practiced part of the entire method and had not reached the final steps, and this scripture had left Kawa Lun Monastery. While studying the "Dao Guo Fa," Losang felt a sense of regret for Lama Enzagbu. The lama, for reasons unknown, deviated from the path of practicing "Dao Guo Fa" at a certain stage and turned to practice "closed-mouth meditation"; although he achieved some success in his cultivation, it seemed to Losang that it was clearly not worth the cost. Losang was unaware that the parchment book in his hands is a rare treasure in Tibetan Buddhism; Basiba not only detailed the cultivation methods of the exoteric teachings of "Dao Guo Fa" but also expounded on the practices of the esoteric teachings. The reason esoteric teachings are called "secret" is that their methods are not recorded in any texts and have been passed down orally through generations; the cultivation process is fraught with difficulties. Lama Enzagbu lost the guidance of his master midway through his cultivation and turned to practice the relatively simpler yet more dangerous "closed-mouth meditation."

During these three months, Lausanne has gained a deeper understanding of the current world. He has completed all the courses of his training, but most of his time has been spent in the only library here. Over the course of three months, he has read a large number of modern books. Due to geographical isolation and a lack of funding, the books available here are relatively outdated, yet Lausanne still reads with great enthusiasm, taking less than two hours of rest each day

The county chief of Gabuj sighed and continued, "Many of your lifestyle habits differ from ours. At the very least, among the herdsmen, no one has teeth as white as yours; they would never think of brushing their teeth with salt every day. Furthermore, although your Tibetan is in the standard dialect of the northern Tibetan region, some of your vocabulary reflects expressions from the Kham and Amdo dialects. Setting all that aside, the fact that the great Lama Enzage handed you the prayer beads is already quite suspicious; he is the only person I have ever seen with immense spiritual power. The people he favors are certainly not ordinary, and you have indeed helped him achieve his spiritual fulfillment. However, your subsequent actions have contradicted the assumption that you are a descendant of a lama; you show no respect for the Buddha, do you? You can lie so solemnly to the lamas, something the herdsmen would never dare to do." He no longer looked at Losang, instead pondering aloud at a distance of about one foot in front of him.

Luosang quickly went to the market and bought a piece of high-quality Hetian jade at a high price. Using the Buddhist beads to channel internal energy, he carved a white jade box, as he was preparing to store the snow lotus. This foolish boy, a T-shirt costs at most a few hundred yuan, while the Hetian jade box alone is worth over ten thousand.

The county magistrate of Gabujie took out a long, tightly wrapped object covered in yellow silk from the bag at his feet, examined it carefully for a moment, and handed it to Luosang: "This is a manuscript of the sheep-skin scripture, the 'Precious Bag Sutra,' copied by the Tibetan Buddhist master Luo Zhe Jianzan, specially approved by the commissioner and retrieved from the Cultural Relics Bureau; it was originally the treasure of the Kawa Lun Temple, stolen thirty years ago, and after being recovered, it has been kept in the safe of the regional Cultural Relics Bureau; now, by returning it to Kawa Lun Temple through your hands, it can be considered a form of compensation for them"

Up to now, Luosang still hasn't figured out what kind of profession a secretary is. In his mind, a secretary is merely a somewhat knowledgeable person who organizes documents beside a general. In any case, Luosang didn't intend to understand these matters, so by the end of the study class, he still didn't know her name

The left and right channels are located on either side of the central channel, in close proximity and parallel to it. The left channel is red both internally and externally, extending down to the right testicle. The right channel is red internally and blue externally, extending down to the left testicle. The left and right channels converge with the central channel at the root chakra, heart chakra, and the brow chakra.

There are some things I initially did not intend to mention, but in order to express my sincerity, I will not hide them from you any longer; before I went to Chengdu for my studies, I was a monk at Kawa Lun Monastery. Later, due to certain reasons, I left the monastery. Our former county head saw that I could write in Tibetan, so he sent me to attend elementary and middle school in the mainland, and then to university in Chengdu. His intention was for me to return and better assist the Tibetan people. As for sending you to study in Beijing, I know I made the right decision, because you can bring us help; helping you is helping ourselves. You are much better than those living Buddhas, who are no longer like the previous generations of living Buddhas. You will understand this once you go to Kawa Lun Monastery.

After seeing off County Chief Gabuj, Luosang tidied up the items on the table and carefully opened the sheepskin book wrapped in yellow silk. As the layers of wrapping were peeled away, a dark brown leather box emerged; upon unfastening the two sapphire clasps and opening the leather box, a wave of exotic fragrance wafted out; inside, a roll of beige sheepskin scripture was placed in a recess lined with red satin.

July in Tibet is the most beautiful season of the year; after three months of intensive tutoring, Luosang passed the entrance examination. As soon as he received the notification, Luosang packed his belongings and prepared to go to Beijing. This examination cannot be compared to the college entrance examination; it is merely a test of the Chinese language proficiency for students with guaranteed admission, somewhat similar to the TOEFL exam. Luosang's speed of absorbing modern knowledge is astonishing; apart from some difficulties in understanding mathematics, physics, and chemistry, he almost masters the humanities at a glance. In particular, an essay he wrote was highly praised by professors from a certain central academy, likened to masterpieces of the eight-legged essay and fine works of classical Chinese literature. They could hardly believe it was produced by a self-taught Tibetan. His tutor sent several of Luosang's other articles to them, and the professors were thrilled. To be able to read such pure classical Chinese, untouched by the pollution of modern society, is truly a miracle. Thus, while Luosang was still on the grasslands, his reputation spread throughout the academic circles of Beijing. They had no idea that although Luosang had read many modern vernacular books, he had never tried writing in vernacular Chinese. To him, the examination was conceptually similar to the imperial examination.

That evening, Luosang returned to his rented house holding several books borrowed from the library. This was arranged for him by County Chief Gabuj. When he first arrived, Luosang stayed in the school dormitory for a few days but found it uncomfortable, so he mentioned it to County Chief Gabuj before he left; County Chief Gabuj promptly rented this apartment for him near the school.

Luo Sang's inherent understanding of his own body and inner breath has been completely alienated by the theories in this book of sheep skin; the original understanding of the meridians and acupoints within the body can indeed be perceived in such a way, creating a truly astonishing feeling. Besides the Ren and Du meridians that he had previously cultivated, there are also two other major meridians (excluding the central meridian); what about the others? What will happen if he cultivates the left and right meridians? Although the inner breath cultivation in Esoteric Buddhism is relatively simple, the theories of the left and right meridians and the seven chakras are still worth trying. Moreover, Luo Sang is currently in a phase of seeking breakthroughs; if a direct approach does not succeed, it is also good to explore alternative paths!