Yusha

Chapter 553 Faxiang Heaven and Earth Leads the Way Ahead (Fourth Update!)
When the resounding sound of the radiant Taoist pierces through the wilderness and wilderness, it is really a peaceful scene where the world is completely silent.

Just like the Taoists of the great sects are immersed in the practice of the way of body forging, they knew that the new way was related to the way of body forging early because of Qi Feiqiong's reasons, but similarly, it was also related to the way of forging the body. There is a great connection between the Dao and the Dharmakaya, which are similar to each other.

Even if what Qi Feiqiong said is not wrong, then as early as in the past, Chu Weiyang had actively explored the realm of the dharma body.

You must know that Chu Weiyang is a genius who competes with them in the same generation. Last year, he was still deeply involved in the turmoil. foot.

Zhu Xiu can still know a thing or two about what kind of Taoist skills Chu Weiyang possessed last year.

But now it's just the change of winter and spring, such a short time has passed, and it is only discussed in terms of the time it takes. Those who are spiritually awake among the cultivators can also guess, probably Chu Weiyang set foot in the dharma body for a short time After entering the realm of Taoism, he broke into the realm of both form and spirit.

This point, and even the timing of Qi Feiqiong's promotion to the realm of the pill, is enough to prove it.

This is how it is in this world, unless you keep your mouth shut and keep secrets like a vow to keep secrets, otherwise, even if it's just a true story of a punch, even a few words between heroic and heroic, it's enough for a caring person to deduce too much. .

Because of such deduction, they firmly believe that there must be a certain framework and context that must exist in the same strain in the realm of the dharmakaya and the new realm.

This framework and context may be far more intuitive than the way of body forging.

After all, in real theory, Chu Weiyang mastered the way of body forging last year, and it was a matter in the realm of foundation establishment, which was far longer than the so-called exploration of the field of dharma body, and then deduced a new way.

Therefore, in the absence of access to more true teachings of the new way, no one will miss such an opportunity to explore the way of the dharmakaya.

At least, in the process of such comprehension, they can be taught to complete more details.

Even at this moment, all the great monks in the Golden Core Realm in Guandao Peak are listening to the clear voice of the young man.

After all, every Tianjiao and Great Cultivator has absolute confidence in their talents.

The pioneering work that Chu Weiyang can do, without his true biography and guidance, may not be able to be reproduced by no one. Zhu Xiu still has not regarded it as a natural barrier, on the contrary, many people's minds have even been disturbed by it. Jumping, thinking about more possible existence.

Since Chu Weiyang's pioneering work may be reproduced by another Tianjiao, why can't the person who reproduces this path be me?

It is not just the beauty of the Taoism itself in the realm of both form and spirit.

Just the huge reputation and immeasurable fortune that this pioneering work can gain is enough to make anyone fascinated by it.

But to achieve this step of re-engraving, at least at this moment, the young man in front of him will be the most important thing.

It is precisely because of this that the various cultivators' lectures on the altar with "unpredictable minds" have gained unprecedented harmony, tranquility and enthusiasm because of "unpredictable people's hearts".

And it is precisely because of this atmosphere of teaching the Fa that the young scholar has more and more entered the state of preaching.

The brilliant Taoist sound gradually became full of another round of ancient rhyme.

At this moment, the young scholar really revealed his profound background of being a "humanoid daoist treasure". The extraordinary talent, this is similar to Chu Weiyang's rubbing process of contemplating the mysterious realm of reality, nothingness and illusion.

He stood on the top of the mountain, and what he preached at this time was far from just the pronunciation of the scriptures, and more importantly, the rhyme in the rhythm of the scriptures.

At the very beginning, the young scholar's lectures were to truly speak out from the level of the meaning of the Tao and the Law, and to make it public.

Since it is necessary to exchange the true biography for the true biography, at least in this scripture, the young scholar has done nothing to conceal it!

Moreover, with the creation of such an extremely harmonious and unprecedented preaching atmosphere, the young man is getting better and better, and when he reaches a certain level of profound realm, the clear and clear voice is almost in harmony with the nature of heaven and earth, with the whimpering mountain wind, with The sound of the roaring Chalcedony River in the distance was all mixed together.

The sound of nature is the sound of scriptures, and between nature and scriptures, all sounds convey the true meaning of the root of Taoism.

Lu Minghai is getting better and better!
Of course, it is precisely because of this change that it can be seen that this is not purely the extraordinary talent of Chu Weiyang who rubbed the seal with the profound realm of the real, the illusory, and there is still a part of it that relies on the Lu Minghai's pure thoughts and memories.

In fact, it is precisely because of this that it becomes more and more commendable.

However, the more energetic the young scholar preached here, Chu Weiyang, who was in the same place, illuminating his thoughts and thoughts through the void, had more substantial gains in the process of listening to the brilliant Taoism.

Aside from the mysterious rhymes preached by the young man himself, looking back at the source, this "Yuehuadanjun Says Fantasy Dreams, Floating and Secluded Taixu Sutra" is quite ordinary. What an amazing existence you are.

But when I listened to the follow-up, I gradually understood that the so-called Alchemy Monarch is probably Zhongzhou's respectful name for the ancient Golden Alchemy Realm Youdao Zhenxiu, and it is often used by descendants of descendants to honor their ancestors.

In the final analysis, this so-called "Taixu Jing" is just a high-quality exercise. No matter how the young scholar talks about it, shaking the sound of Taoism with the sound of nature, the meaning of the exercise itself is unclear. There is no supreme principle that touches Chu Weiyang's own merit.

However, after listening to this sutra, it was not for the purpose of finding the supreme method, and then turned to the practice of Hunyuan method.

And in fact, it is precisely because of the absence of the interference of the supreme principle of the exercises, that the practitioners are able to see more intuitively and clearly the framework, context, outline, and even the whole picture of the Dao of the Hunyuan Dharmakaya!

It's like when Chu Weiyang used the same high-quality scriptures earlier, he had an insight into Gu Yuanmen's swordsmanship and kendo.

The grade of the skill itself is not important, the context and outline are the most important thing for all practitioners to practice Taoism and comprehend the law.

And this importance itself is also of concern to Chu Weiyang, because after all, he has only explored the path of the Dharma body in the past, and Chu Weiyang has an idea of ​​what the path of the Dharma body will be like in the end. But it has never been really deduced, and there is no way to verify the whole picture.

And this missed "regret" was made up for in the complete formula of the way of Hunyuan Dharma Body described by the young man.

Dharma body cultivation starts from the beginning of the way of body training, melting all kinds of Taoist skills, and carrying them with the shape of the body. Cultivating the Tao is like training the body, and training the body is like practicing the method.

This is also the origin of the name Dharmakaya.

And in the exercises and scriptures preached by young scholars, when the cultivation path of this dharma body reaches the limit along with the process of nine alchemy embryos, when all the dao and dharma wandering in the body are transformed and sublimated, and then condensed into dao fruit in the process.

The Dao Dharma is already entangled with the Qi, Blood, Dao Body, and the transformation and sublimation of the Kung Fu to the Dao Fruit is also the transformation and sublimation of the Dharma Body.

As for the monks who have reached that step in the mysterious artistic conception, their physical body and Taoist body can no longer be called dharma bodies, but have a more noble name, which is called "phase body".

The law is the form of the Tao, and the form is the shape of the Tao.

To put it more intuitively, today's young scholars can still be called the Dharma Body. What Shang Bo cultivated is the way of the Hunyuan Dharma Body, but what he practiced is already a phase body.

And precisely because of this step of contemplation, Chu Weiyang became thoughtful.

The way of dharmakaya has always come from the same source as the way of true form, and the way of the way is approaching.

They can also be elucidated from the body shape, but after evolving to the point of talisman seal pattern, the law body will refine it into the body of qi and blood, and Chu Weiyang's path needs to be condensed. , with it bearing the fruit of the Tao, and then matching with the body shape.

It's just that the lack of grace in this step made it take two completely different paths. After that, whether it is the dharma body or the phase body, they all focus on the physical body and the Taoist body, but Chu Weiyang's practice has embarked on the same path. The road with both body and spirit is wonderful, taking into account both the body and the results of the Tao, and is impartial.

Moreover, in this process, the way of the Dharma Body is nothing more than the combination of qi, blood and merit, and the superposition of the two makes it appear powerful and tyrannical.

However, Chu Weiyang's path to true shape is only the condensing of the true shape diagram, which is another polishing of the monk's achievements after the foundation-building realm, and even the polishing itself, accompanied by the process of nine alchemy embryos, is continuous Repetition, improving in the process of polishing, polishing in the process of improving, especially, the more you see this way is noble and ethereal.

But this does not mean that the path of the dharmakaya is without merit.

At least at this moment, Chu Weiyang has already begun to think about Na Laoshizi's "body". After all, it is reasonable to say that Chu Weiyang used the essence of great medicine to refine the method, the power of Dao and fruit to lay the foundation, and the magic weapon to resonate and penetrate the true form.

As for the spirit of transformation and sublimation that should be there, Chu Weiyang lacks none at all.

He may not be unable to reproduce the mystery of the so-called body in the field of real form, just like he reproduced the method of "integration of human body and instrument" earlier.

In particular, Chu Weiyang considered that his own cognition of the phase body now not only comes from the Dharma body, but is also limited by the Hunyuan Law. feel.

Because of this, Chu Weiyang also thought about it. When this path is transformed into the realm of true form, it may be possible to add the step of synaesthesia between heaven and earth, and make up for Chu Weiyang's inner strength with the penetration of all qi in heaven and earth. The fact that the power of Dao fruit is insufficient.

Or, in the current situation where the "power of Dao and fruit" of such a single true shape diagram is weak, it is necessary to continue to practice in the realm of the pill realm, and to superimpose multiple orders of magnitude true shape diagrams to achieve the required body. The background you want.

But when Chu Weiyang diffused his thoughts to this point, the Taoist suddenly felt that at least this time the transformation required too many changes, so it was not easy to follow the old name.

"Dharma Body...Physical Body...Sense of Heaven and Earth..."

"Faxiang Tiandi! Just call it Faxiang Tiandi!"

(End of this chapter)