Distress: My Years in Defeng Ancient Road

Chapter 120
Then, the matter of mentoring juniors became the biggest test that Fei Jun has faced in the 900 years of his life.

Because he doesn't know how to use a knife.
Not to mention him, the entire lineage of Confucianism, sages and Mingde went out, but they couldn't find a few saber techniques that were justified.

Although martial arts all over the world lead to the same goal by different routes, for real masters, for those who are new to martial arts, a sword is a sword, a sword is a sword, and a gun is a gun.

Regarding Qicheng's obsession with swords and swords, everyone didn't express any opinions after knowing the reason, and they just wanted to help him with all their strength.

Because the inheritance of Tu Su's lineage is the sword, and the enemy uses the knife, that's all.

Fortunately, Defeng Gudao is a big force sitting in the first row of the three teachers. Although the sword technique is not the mainstream, there are still some books.

It doesn’t matter if you don’t know how to do it yourself, as long as you know how to do it, very gentleman sent a flying letter to Xingxiu Yiqi, everyone’s relationship is not bad, so it’s okay to ask some basics.

After Xingxiu Yiqi received the flying letter, he personally came to the Defeng Ancient Road, and sent a book of his own experience in the Dao of the Sword, as well as some cheat books on the Dao of the Sword. After that day, he resigned and returned to Daowu King Valley.

After everything was ready, Qicheng's basic education was put on the agenda, and spring and autumn came, and that was already a few years ago.

In the school grounds, I saw Yeyun using his tail as a sword, and when the gate of Qicheng was wide open, he knocked out the sword in his hand, and the winner was decided.

This is already an unknown number of defeats, and Qi Cheng is not discouraged, after all, not everyone can be like Ye Yun, who has been fighting with him for years and days.

Don't look at Ye Yun being cowardly sometimes, but it's all relative, after all, no matter how tough he is, he can't beat Lin Chongyang.

Although he usually does transportation work, there are many things that should be taught by Lin Chongyang. In addition, as the heir of the Prison Dragon Emperor, his natural talent is not bad, even if Qicheng has improved a lot these years Some points from the sidelines, but it is still a bit short to win Yeyun.

Because Qicheng is acquired, and because Yeyun absorbed a lot of resources before birth, after his body grew, he took advantage of the opportunity to break into innate, and now he is in the realm of Taishi.

"The Importance of Having a Good Family"

"Okay, both of you take a break. It's time to grow your body, so pay more attention."

Seeing that this person was about to fight again, the very gentleman outside the arena stepped into the arena and stopped them.

.........

The mysterious place of Yoyo, the sea of ​​everything, is endless and all-encompassing.

In the Vientiane True Collection, in a quiet room, Lin Chongyang sat cross-legged, constantly combing and adjusting what he had learned.

The Martial Dao system in the miserable state can be roughly divided into the five congenital realms and the four realms of the gods, and between the two, there is a three-step approach to the gods as a transition.

The so-called innate five realms are: Taiji, Taisu, Taishi, Taichu, and Taiyi.

Only when the undissipated innate qi in the body is continuously tempered to return it to its original source, it can be used to regulate one's own yin and yang, balance the body and spirit, and finally realize the destiny, can it be called innate.

Because it is necessary to start to break the balance of yin and yang in the body, so that one's own body has attributes, so the Tai Chi state of the first stage can be said to be a qualitative change, or it can be said to be a metamorphosis.

After becoming innate, one can begin to skillfully control the vitality of heaven and earth, so whether it is lifespan or martial arts power, it will be greatly improved, and mountains and valleys can be opened with just a few gestures.

There is a solid foundation in the realm of Taiji, and the realm of Taisu as the second realm is a transition, and the balance of Yin and Yang will be completely formed in this realm.

The divisions such as ice and fire, holy and evil, and hardness and softness are all finalized in this realm, or they are biased towards yin or yang.

After reaching the third realm, the Taishi Realm, one can be regarded as the number one person in this miserable world, and the connection with the heaven and the earth will be further deepened. The heaven and the earth are like the sea and oneself are like a fish. Although they are in the same position as the heaven and the earth, they are passive and can only drift with the tide.

Only when you have entered the realm of the beginning of time can you really enter the hall, you can fill the world with your energy, the sky and the earth are like the sea and you are like a mountain, and you can compete for a place in the sea.

The concept of domain was born from the realm of primordial beginning, and its most common function is to block the enemy's return of energy with its own energy mechanism, and it has a strong suppression force on the lower ranks.

After the accumulation of the first four realms, this innate talent can be said to be formally formed, and he is in charge of his own side.But there is also a problem to face, the innate skill body in the early days has its inherent defects.

Therefore, only after another transformation and landing too easy, can one be called a top master.

Accompanying it is a brand new concept, Jiyuan.

There are two poles of yin and yang, and the beginning and end of the great way. No matter how the nature of the body changes, there must be a trace of yin in the yang, and there must be a trace of yang in the yin. This is the basic law of the formation of the world.

The strength of the realm of Taiyi and the purity of skills play a large part in it, and the end point is Jiyuan. Only by practicing Jiyuan can one be qualified to hit a higher realm.

Similarly, after reaching the realm of Taiyi, not only the power of martial arts is stronger, but also the power of heaven and earth can actively cooperate with every move, and it can also directly expel the vitality in the heaven and earth that is not in line with one's own skills. Influence, build an environment suitable for one's own martial arts performance, this is the domain.

The evolution of the five congenital realms, from Taiji to Taiyi, is an objective process of a congenital from weak to strong.

Although realm is very important, realm is not everything. There are still a lot of subjective factors, such as fate rise and fall, skill restraint and so on.

Because in the world where the affliction exists, at least [-]% of the practitioners are warriors, including the strongest in the divine realm, who are also stronger warriors in essence; It's all about fighting, fighting with people.

In such a big environment, the spirit and artistic conception cultivated by warriors all have a strong imprint of personal will. Whether they are good at fighting or not is distinguished from this subjective factor.

This system also has its unique shortcomings. Except for some special skills, most practitioners are not very good at recovery, even the Taoist skills that are famous for Zhongzheng's peace.

Correspondingly, after the intention invades the enemy's body, it is difficult to get rid of the enemy. Even if it is successfully removed, it will face the loss of power.

Therefore, no matter whether they are righteous or heretics, practitioners of the three religions or casual practitioners, there are many people who die due to the loss of skills.

After completing the five congenital realms, it is the four realms of the gods, the four elements that make up the world: consciousness, matter, energy, and laws.

Yuanshen represents consciousness, Yuanjing represents matter, Yuanqi represents energy, and Dharma standard represents laws.

But because the span from the innate to the divine realm is too huge, there are the three steps of approaching the gods as a transitional stage, and the corresponding life, the spirit of approaching the gods.

(End of this chapter)