Yu Sha

Latest website: When the sound of Huanghuang Dao resounds throughout the wilderness, it is truly a peaceful scene where heaven and earth are silent.

Just like the Dao disciples of the great religions who are immersed in the practice of the way of body training, early because of Qi Feiqiong, they knew that the new way was related to the way of body training, but equally, it was also related to the way of body training. The Tao of Dharmakaya, which is extremely similar to Tao, is closely related.

Even if what Qi Feiqiong said is correct, then Chu Weiyang had actively explored the field of Dharmakaya as early as in the past.

You must know that Chu Weiyang is a genius who competes with their generation. Last year, Shang was still deep in the turmoil. In that fierce killing and attack, he revealed his identity as the successor of Panwang Yuanzong. foot.

Cultivators can still have a rough idea of ​​what kind of Taoist skills Chu Weiyang possessed last year.

But now it is just the change of winter and spring. Such a short period of time has passed, and it is only discussed in terms of the time spent. Those who are awake among the cultivators can also make some guesses. It is probably that Chu Weiyang briefly dabbled in the Dharmakaya. After entering the realm of Tao, he then broke into the realm of wonderful forms and spirits.

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

This is how the world is. Unless one is completely silent and keeps a secret like an oath to keep it secret, even if it is just a true message of a punch, even if it is just a few words between heroic figures, it is enough for a caring person to deduce too much. .

Because of this deduction, they firmly believe that there must be a certain framework and context that is consistent with the Dao of the Dharmakaya and the New Dao.

This kind of framework and context may be far more intuitive than the method of body training.

After all, in real terms, Chu Weiyang mastered the method of body training last year, and it was a matter of establishing the foundation realm. It is much longer than the so-called exploration of the Dharmakaya realm and the subsequent interpretation of new ways.

Therefore, in the absence of access to more new true transmissions, no one will miss such an opportunity to explore the secrets of the Dharmakaya.

At least, during this process of understanding, they can be taught to complete more details.

In fact, at this moment, even the great monks at the Golden Core Realm in Guandao Peak were listening to the young man's clear voice.

After all, every genius and great monk has absolute confidence in their own talents.

Chu Weiyang's pioneering work may not be replicated by anyone without his true teachings and guidance. The cultivators still did not regard it as a natural chasm. On the contrary, many people's minds were even disturbed by it. Jumping, thinking about more possibilities.

Since Chu Weiyang's pioneering work may be replicated by another genius, why can't the person who replicates this path be me?

It’s not just the beauty of Taoism itself in the realm of wonderful form and spirit.

Just the huge reputation and immeasurable fortune that can be gained from this initiative are enough to make anyone fascinated by it.

But in order to achieve this step of re-enactment, at least at this moment, the young man in front of him teaching the Dharma will be the top priority.

Precisely because of this, this lecture by practitioners with "unpredictable intentions" created an unprecedented harmonious, peaceful and enthusiastic atmosphere.

And precisely because of this atmosphere of teaching, the young scholar became more and more into a state of preaching.

The brilliant Taoist sounds are increasingly filled with another ancient charm.

At this moment, the young scholar truly revealed his rich and profound knowledge of the "Humanoid Daozang". It is difficult to say in what way he took the Daozang into his mind in the past, but most of the talented monks always have it. What is extraordinary about his talent is that this is a rubbing process similar to Chu Weiyang's practice of observing the mysterious realm of reality, non-illusion, and existence.

He stood on the top of the mountain, and what he was preaching at this time was far more than just the pronunciation of the words in the sutra. What was more important was the rhythm of the words and sentences in the sutra.

At the very beginning, the young scholar's teachings were truly made public from the perspective of the meaning of Tao and Dharma.

Since it is necessary to exchange the true biography for the true biography, at least in terms of this sutra, the young scholar has done it without any concealment!

Moreover, with the creation of this extremely harmonious and unprecedented preaching atmosphere, the young man became more and more advanced. When he reached a certain level of mysterious realm, the clear voice was almost the same as the nature of heaven and earth, the whimpering mountain wind, and The sound of the roaring Chalcedony River in the distance was all mixed together.

The sounds of nature are the sounds of the scriptures, and between nature and the scriptures, all sounds convey the true meaning of the essence of Taoism.

Lu Minghai is getting better!

Of course, it is precisely because of such changes that it can also be seen that this is not an extraordinary talent like Chu Weiyang's purely based on the mysterious realm of true and non-illusory existence. In particular, part of it relies on Lu Minghai's pure thoughts and memories.

In fact, it is precisely because of this that it becomes increasingly valuable.

However, the harder the young scholar preached here, the more profound Chu Weiyang gained in the process of listening to the brilliant Taoist sounds.

Apart from the mysterious phonology preached by the young man himself, if we look back to the source, this "Yuehua Danjun Speaks of Fantasy Dreams and Floating Netherness Taixu Sutra" appears to be ordinary. At first, after hearing the meaning of the sutra, some people thought it was called Yuehua Dan. What an extraordinary existence you are.

But when I heard more about it, I gradually understood that the so-called Dan Jun was probably Zhongzhou’s honorific title for the ancient Taoist cultivators of the golden elixir realm, and it was often used by descendants to honor their ancestors.

In the final analysis, this so-called "Taixu Jing" is nothing more than a high-quality martial arts formula. No matter how much the young scholar talks about it, he shakes the sound of Taoism with the sounds of nature, but the meaning of the martial arts formula itself is unclear. There is no supreme principle that touches Chu Weiyang's own merits.

However, when practitioners heard this sutra, they did not originally want to find the supreme method, and then turned to the Hunyuan method.

And in fact, without the interference of the supreme principles of Gongjue, practitioners can more intuitively and clearly see the framework, context, outline, and even the whole picture of the Hunyuan Dharmakaya!

Just like Chu Weiyang had gained insight into the ancient Yuanmen swordsmanship and swordsmanship earlier with the same high-quality scriptures.

The grade of the skill itself is not important, the context and outline are the most important thing for those who practice meditation and enlightenment.

This importance itself is also of concern to Chu Weiyang, because after all, he has only explored the path of the Dharmakaya in the past. Chu Weiyang has an idea of ​​what the Dharmakaya path will look like in the end. However, it has never been truly deduced, and it is impossible to verify the full picture.

And this "regret" of missing out was made up for by the complete technique of Hunyuan Dharma Body described by the young man.

The path of Dharma Body Cultivation begins with the path of physical training, where all kinds of Dharma and Techniques are smelted and carried in the body. Cultivation of the Dao is like exercising, and physical training is like training.

This is also the origin of the name Dharmakaya.

And in the Kung Fu Sutra taught by the young scholar, when the cultivation path of the Dharma body reaches its limit with the process of nine refining elixirs, when all the Tao and Dharma wandering in the body transform and sublimate, and then condense into Tao fruit. in the process.

The Tao Dharma is already entangled with the Qi, blood and Tao body. The transformation and sublimation of the Tao fruit by the merits are also the transformation and sublimation of the Dharma body.

As for the monks who have reached that mysterious state of mind, their physical body can no longer be called Dharmakaya, but has a more noble name, which is called "Xiang Shen".

Dharma is the expression of Tao, and appearance is the shape of Tao.

To put it more intuitively, today's young scholars can still be called Dharmakaya. What Uncle Shang practiced was the Hunyuan Dharmakaya way, but what he practiced was already the phase body.

And precisely because of this step of observation, Chu Weiyang began to think deeply.

The way of Dharmakaya has always come from the same source as the way of true form, and the paths are close to each other.

They can also be analyzed from the body shape, but after evolving to the point of talismans and seal patterns, the Dharmakaya will then refine them into the body of Qi and blood, and Chu Weiyang's path requires condensing the true form. , with which it carries the path and fruit, and then merges with the body shape.

It's just that it lacked the grace of this step, which completely caused it to embark on two completely different paths. From then on, whether it was the Dharmakaya or the phase body, they all focused on the physical body and the Taoist body, but Chu Weiyang's practice took a different path. A path that is wonderful both in form and spirit, taking into account both the Tao body and the merits, and is impartial.

Moreover, in this process, the path of Dharma body is nothing more than the combination of Qi, blood and merit. The two are superimposed to become powerful and domineering.

But Chu Weiyang's path to the true form is just the condensation of the true form diagram, which is another polishing of the monk's achievements after the foundation-building realm. Even the polishing itself, along with the process of nine refining pills, is a continuous process. Repeatedly, it improves in polishing, and polishes in progress. Especially, this path becomes more and more noble and ethereal.

But this does not mean that the path of Dharmakaya has no merit.

At least at this moment, Chu Weiyang has already begun to think about Nao Shizi's "Phase Body". After all, it stands to reason that Chu Weiyang used the essence of the great medicine to refine the method, laid the foundation with the power of Tao Fruit, and used the magic weapon to resonate and penetrate the true shape diagram.

When it comes to the aura of transformation and sublimation that should be expected, Chu Weiyang lacks none at all.

He may not be unable to reproduce the so-called mystery of physical appearance in the realm of true form, just like he had previously reproduced the method of "unity of man and machine".

In particular, Chu Weiyang considered that his current understanding of the body is not only derived from the dharma body, but also limited by the Hunyuan method. This method does not cultivate yin and yang, and all dharmas are mixed in the Tao body without the connection between heaven and earth. feel.

Therefore, Chu Weiyang also thought that when this path was transformed into the true form realm, he might be able to add a step of synaesthesia between heaven and earth to make up for Chu Weiyang's inherent insufficiency with the penetration of all the qi of heaven and earth. The fact that the power of Tao Fruit is insufficient.

Or, in the current situation where the "power of Tao and Fruit" of a single true form diagram is weak, it is necessary to continue practicing in the elixir realm and superimpose multiple magnitudes of true form diagrams to achieve what is needed to manifest the body. The necessary foundation.

But when Chu Weiyang's thoughts reached this point, the Taoist suddenly felt that at least this transformation required too many changes, making it difficult to continue using the old name.

"Dharma body... phase body... synaesthesia between heaven and earth..."

"Dharma Appearance Heaven and Earth! Let's call it Dharma Appearance Heaven and Earth!"

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