Chapter 306 Chapter Analysis of Xuanzong’s Fighting Qi
Compared to Nan Yi, who has the talent of "Dong Zhen", Luo Wuji reacted a little slower. He only responded after the protective circle was broken by Cao Sheng.
His first reaction was to use his defensive weapon, trying to intercept the gray sword light.
However, under the "Burial Sword", Luo Wuji's response was ineffective, and he couldn't even get an assist.
However, Luo Wuji knew that Nan Yi had borrowed methods from Tao Zhiming, so he didn't show any panic.
When Nan Yi seriously injured Cao Sheng, Luo Wuji shook his hands and used a rope-like magic weapon "Forbidden Spirit Rope" to tie Cao Sheng tightly.
Then, Luo Wuji faced the monks who had released their spiritual consciousness to inquire about the situation, and said loudly: "A blind assassin has attacked, and has been captured by Nanlang. I apologize for disturbing everyone's rest late at night."
After speaking, Luo Wuji reactivated Luo Zhai's protective array to isolate himself from outside spiritual exploration.
Even if there was an assassination incident, there would definitely be monks from Wu Ansi coming to ask questions.
But after receiving a message from Nan Yi and knowing that Nan Yi did not intend to hand over the assassin, Luo Wuji would deal with Wu Ansi on behalf of Nan Yi.
Nan Yi, on the other hand, picked up the "Burial Sword" that Cao Sheng flew out of his hand and looked at it briefly.
Cao Sheng was tied up by the "Forbidden Spirit Rope", completely suppressing his fighting spirit.
But before being tied up, Cao Sheng followed the basic practices of monks in this world and also banished the things stored in the Najie into the void in a single thought - Dongyuan's storage magic weapon, called the Najie, and Nanzhou The Qiankun Ring is slightly different, but not big.
When it comes to Nan Yi's trophies from killing the assassins, apart from the Najie itself, the only one is the "Burial Sword".
However, although Cao Sheng was unable to destroy the "Burial Sword", he decisively used up the seven star diamonds of the "Burial Sword" when he was defeated, leaving Nan Yi with an empty frame that could not be used temporarily.
If Nan Yi wants to use the "Burial Sword" later, he must first sacrifice a low-grade Xuan-level artifact to charge the "Burial Sword".
Nan Yi is unlikely to use the "Burial Sword" in a short time, it is no different from useless.
But after all, it is the trophy obtained by counter-killing the assassin, so it is better than nothing.
When he builds the foundation in the future, he can also try to use cheap materials to refine some low-grade Xuan-level magic weapons, and use them as sacrifices to recharge the "Burial Sword".
Moreover, in Nan Yi's eyes, Cao Sheng, as a Xuanzong monk, was the most useful trophy.
He put away the "Burial Sword" and looked at Cao Sheng.
At this time, Cao Sheng looked extremely miserable.
On the one hand, Cao Sheng used up the seven star diamonds of the "Burial Sword" and suffered the price of the crafty weapon. All his orifices were shattered and his facial features were disfigured.
On the other hand, Cao Sheng relied on "The Buried One Is Dead" to seal his blood. Although he could barely withstand the power of the "I Have a Sword" sword technique, he could not escape serious injuries, and his whole body was covered in blood like a bloody man.
Because of his serious injuries, he was unable to hit the ground. The blood was stained with dust and dust, as if it was stuck to his body, making him extremely miserable.
Nan Yi casually took out a few healing pills that Baiguan had sponsored before but had not yet expired, and hit Cao Sheng with a snap of his fingers.
Although Cao Sheng's seven orifices were broken and he could not take the elixir orally, directly dissolving the medicinal power into Cao Sheng's body could protect Cao Sheng's vitality.
In this way, it can be regarded as the waste of healing elixirs that have almost expired, ensuring that Cao Sheng will not die from worsening injuries due to his fighting spirit being blocked by the "Forbidden Soul Cord".
Cao Sheng can still communicate through voice transmission with his spiritual consciousness.
But Nan Yi did not intend to interrogate Cao Sheng.
He knew that he was not interrogation material, and he could not easily get a complete confession from the villain like many novel protagonists in previous lives.
He believed that Cao Sheng, as a disciple of Yuan Xuanzong, was good at physical training and could toughen his muscles and bones with determination, so he would not be afraid of punishment.
Therefore, Nan Yi did not expect to get any information from Cao Sheng.
He was just curious about the difference between the fighting spirit of the Xuanzong monks and the magic power of the Xianmen monks.
Theoretically, no matter whether it is the Eastern Plains or the Southern Continent, or the Western Realm or the Northern Wilderness, the monks' practice begins with receiving the source of Qi.
It's just that when the source energy is transformed and regenerated, there are slight differences in properties due to the different tendencies of the techniques.
For example, the Nanzhou Immortal Sect mostly focuses on mind cultivation, emphasizing the Taoist mind, and taking understanding of the laws as the right path.
The transformation of its source Qi is called magic power, which is the origin of the magic and mystery of the heaven and earth.
As for Dongyuan Xuanzong...
Although the title of Dongyuan Xuanzong was forcibly changed nearly ten thousand years ago by a certain Dou Emperor surnamed Xiao, who broke the system of the sky in a fight with porcelain.
However, Dongyuan Xuanzong has indeed focused on physical cultivation since ancient times. He valued the body and began to practice by beating the muscles and bones. The transformation of its source energy is called fighting spirit. Although it is a little straightforward, it also embodies the spirit of Xuanzong monks fighting against heaven and earth.
However, the introduction to Xuanzong monks in "The Book of Wuxiang Treasures" only mentions it with the sentence "Xuanzong's multi-body cultivation".
Nan Yi has to take a closer look at the specific differences.
Nan Yi protected Cao Sheng's vitality, and then used his "Dong Zhen" talent to explore the details of the fighting spirit in Cao Sheng's body.
The so-called fighting spirit, the basic concept should be to regard the human body as a small world, echoing the big world outside.
Immortal monks will only condense the Mysterious Seed in the body during the Mysterious Seed stage after building the foundation to control the whole body. In Nan Yi's view, the so-called Mysterious Seed can actually be regarded as a golden elixir, which is to perfect one's own practice system. All of them are integrated into one place, breeding the seeds of magical power and interpreting the mysterious laws.
As for Xuanzong monks, at the beginning of their practice, they must initially condense the vortex of fighting spirit that connects the whole body.
Although the vortex of fighting spirit at the beginning is not magical, it can still be regarded as the Xuanzong monks are polishing the Dao foundation from the beginning of their muscles and bones.
Then, the positioning of the Dou Qi cyclone in the small world of the human body is aligned with the eternal sun in the outside world, and is the core of the center of the world.
The nine palaces of the human body correspond to the twelve moons of the great heaven and earth.
But how does nine correspond to twelve?
Nan Yi thought about it for a moment and guessed that it was needed for the cultivation after the heavenly level. On the basis of establishing the three elements, he tried to pursue the four phases.
In short, just talking about the current situation, Xuanzong monks' fighting qi cultivation method is obviously based on the small world of the human body.
If Nan Yi realized something, he immediately summoned Yan Qingyun and Luo Wuji.
Yan Qingyun has been stuck in the last step of cultivating Zhenqi, and is not completely sure about using Zhenqi instead of mana to condense the secret demon sword embryo.
If the direction is correct, but it is just a shortfall due to the lack of spiritual energy, you can rely on "Chengzhuxiang" to borrow false cultivation, turn the void into reality, forcibly cultivate the true energy, and condense the foundation of transformation.
But if you can't even find the door, it's useless to rely on "Cheng Zhuxiang" to fake it.
Yan Qingyun has never found a clue about using true energy instead of mana to condense the secret demon sword fetus. Although he has some guesses, he can't convince even himself and has no confidence.
Nan Yi had actually thought about this matter in private when he had a little free time. He also had no clue, so he had to rely on Yan Qingyun to work hard alone to slowly find a feeling.
However, with Cao Sheng, a ready-made Xuanzong monk who devoted himself to "scientific research" and helped Nan Yi understand the mystery of fighting qi, Nan Yi finally realized something.
It should be noted that the Secret Demon Sword Sect's "Secret Demon Sword Codex" is not a common mainstream technique among Nanzhou immortal sects.
The so-called Secret Demonic Sword Sect, also known as the side sect, is actually a demonic sect supported by the Zhen Dynasty behind the scenes in Dali.
The inheritance of his skills can be regarded as complete, regardless of good or evil.
You can first use the "Secret Demon Life-Destroying Sword Technique" to rob other people's life force, and then use other people's life force to practice the "Secret Demon Seed Sword True Technique" to cultivate the secret demon sword embryo with the effect of replacing lives, and take advantage of the opportunity to break through the realm and transform into a mortal.
It's just that the original intention of creating the entire "Secret Demon Sword Code" was that Dongyuan Xuanzong wanted to secretly destroy the foundation of Nanzhou's cultivation world.
If one does not rely on the "Secret Demon Life-Destroying Sword Technique" to rob other people's life force, ordinary monks who want to use their own life force to cultivate the Secret Demon Sword Embryo will undoubtedly suffer a great loss of vitality.
And once this kind of demon sect's behavior is exposed, it will naturally attract Li Chao to suppress the Secret Demon Sword Sect.
Then let's get back to the business, let's not talk about the original intention of the Xuanzong monks to create the "Mystic Demon Sword Codex", but only talk about condensing the Mystic Demon Sword Embryo itself.
Obviously, the predecessor of the "Secret Demon Sword Manual" is the traditional Xuanzong method, which should use fighting spirit to condense the sword embryo.
A Xuanzong monk wanted to support a demon sect in Nanzhou, so he combined some of the characteristics of the Immortal Sect's techniques to create the "Secret Demon Sword Codex", so that monks who practiced this method could use their magic power to condense the sword embryo.
In other words, sword embryo condensation, from the condensation of fighting spirit to the condensation of mana, can already be called a second-hand method, and it requires mixed life force to successfully master it.
On this basis, he also wants to use true energy instead of mana to condense the sword embryo, which can be called a third hand.
As the saying goes, more efforts lead to more mistakes. The method of condensing the sword fetus changed hands three times, and it became more and more fallible. Even if it was mixed with life force, it was somewhat ineffective.
As for Nan Yi and Yan Qingyun, following the mainstream ideas of Xianmen Kung Fu, it was difficult to figure out how to replace magic power with true energy.
But after tracing back to the original source, Nan Yi directly followed Xuanzong's fighting spirit cultivation method and gained some understanding.
The so-called sword fetus, the focus is not on the word "sword", but on the word "fetus".
----
I had a headache, and was forced to go on a blind date by my elders, so I had no choice but to add a girl as my best friend, and then simply set up in the Dragon Gate formation for an hour.
(End of this chapter)
Compared to Nan Yi, who has the talent of "Dong Zhen", Luo Wuji reacted a little slower. He only responded after the protective circle was broken by Cao Sheng.
His first reaction was to use his defensive weapon, trying to intercept the gray sword light.
However, under the "Burial Sword", Luo Wuji's response was ineffective, and he couldn't even get an assist.
However, Luo Wuji knew that Nan Yi had borrowed methods from Tao Zhiming, so he didn't show any panic.
When Nan Yi seriously injured Cao Sheng, Luo Wuji shook his hands and used a rope-like magic weapon "Forbidden Spirit Rope" to tie Cao Sheng tightly.
Then, Luo Wuji faced the monks who had released their spiritual consciousness to inquire about the situation, and said loudly: "A blind assassin has attacked, and has been captured by Nanlang. I apologize for disturbing everyone's rest late at night."
After speaking, Luo Wuji reactivated Luo Zhai's protective array to isolate himself from outside spiritual exploration.
Even if there was an assassination incident, there would definitely be monks from Wu Ansi coming to ask questions.
But after receiving a message from Nan Yi and knowing that Nan Yi did not intend to hand over the assassin, Luo Wuji would deal with Wu Ansi on behalf of Nan Yi.
Nan Yi, on the other hand, picked up the "Burial Sword" that Cao Sheng flew out of his hand and looked at it briefly.
Cao Sheng was tied up by the "Forbidden Spirit Rope", completely suppressing his fighting spirit.
But before being tied up, Cao Sheng followed the basic practices of monks in this world and also banished the things stored in the Najie into the void in a single thought - Dongyuan's storage magic weapon, called the Najie, and Nanzhou The Qiankun Ring is slightly different, but not big.
When it comes to Nan Yi's trophies from killing the assassins, apart from the Najie itself, the only one is the "Burial Sword".
However, although Cao Sheng was unable to destroy the "Burial Sword", he decisively used up the seven star diamonds of the "Burial Sword" when he was defeated, leaving Nan Yi with an empty frame that could not be used temporarily.
If Nan Yi wants to use the "Burial Sword" later, he must first sacrifice a low-grade Xuan-level artifact to charge the "Burial Sword".
Nan Yi is unlikely to use the "Burial Sword" in a short time, it is no different from useless.
But after all, it is the trophy obtained by counter-killing the assassin, so it is better than nothing.
When he builds the foundation in the future, he can also try to use cheap materials to refine some low-grade Xuan-level magic weapons, and use them as sacrifices to recharge the "Burial Sword".
Moreover, in Nan Yi's eyes, Cao Sheng, as a Xuanzong monk, was the most useful trophy.
He put away the "Burial Sword" and looked at Cao Sheng.
At this time, Cao Sheng looked extremely miserable.
On the one hand, Cao Sheng used up the seven star diamonds of the "Burial Sword" and suffered the price of the crafty weapon. All his orifices were shattered and his facial features were disfigured.
On the other hand, Cao Sheng relied on "The Buried One Is Dead" to seal his blood. Although he could barely withstand the power of the "I Have a Sword" sword technique, he could not escape serious injuries, and his whole body was covered in blood like a bloody man.
Because of his serious injuries, he was unable to hit the ground. The blood was stained with dust and dust, as if it was stuck to his body, making him extremely miserable.
Nan Yi casually took out a few healing pills that Baiguan had sponsored before but had not yet expired, and hit Cao Sheng with a snap of his fingers.
Although Cao Sheng's seven orifices were broken and he could not take the elixir orally, directly dissolving the medicinal power into Cao Sheng's body could protect Cao Sheng's vitality.
In this way, it can be regarded as the waste of healing elixirs that have almost expired, ensuring that Cao Sheng will not die from worsening injuries due to his fighting spirit being blocked by the "Forbidden Soul Cord".
Cao Sheng can still communicate through voice transmission with his spiritual consciousness.
But Nan Yi did not intend to interrogate Cao Sheng.
He knew that he was not interrogation material, and he could not easily get a complete confession from the villain like many novel protagonists in previous lives.
He believed that Cao Sheng, as a disciple of Yuan Xuanzong, was good at physical training and could toughen his muscles and bones with determination, so he would not be afraid of punishment.
Therefore, Nan Yi did not expect to get any information from Cao Sheng.
He was just curious about the difference between the fighting spirit of the Xuanzong monks and the magic power of the Xianmen monks.
Theoretically, no matter whether it is the Eastern Plains or the Southern Continent, or the Western Realm or the Northern Wilderness, the monks' practice begins with receiving the source of Qi.
It's just that when the source energy is transformed and regenerated, there are slight differences in properties due to the different tendencies of the techniques.
For example, the Nanzhou Immortal Sect mostly focuses on mind cultivation, emphasizing the Taoist mind, and taking understanding of the laws as the right path.
The transformation of its source Qi is called magic power, which is the origin of the magic and mystery of the heaven and earth.
As for Dongyuan Xuanzong...
Although the title of Dongyuan Xuanzong was forcibly changed nearly ten thousand years ago by a certain Dou Emperor surnamed Xiao, who broke the system of the sky in a fight with porcelain.
However, Dongyuan Xuanzong has indeed focused on physical cultivation since ancient times. He valued the body and began to practice by beating the muscles and bones. The transformation of its source energy is called fighting spirit. Although it is a little straightforward, it also embodies the spirit of Xuanzong monks fighting against heaven and earth.
However, the introduction to Xuanzong monks in "The Book of Wuxiang Treasures" only mentions it with the sentence "Xuanzong's multi-body cultivation".
Nan Yi has to take a closer look at the specific differences.
Nan Yi protected Cao Sheng's vitality, and then used his "Dong Zhen" talent to explore the details of the fighting spirit in Cao Sheng's body.
The so-called fighting spirit, the basic concept should be to regard the human body as a small world, echoing the big world outside.
Immortal monks will only condense the Mysterious Seed in the body during the Mysterious Seed stage after building the foundation to control the whole body. In Nan Yi's view, the so-called Mysterious Seed can actually be regarded as a golden elixir, which is to perfect one's own practice system. All of them are integrated into one place, breeding the seeds of magical power and interpreting the mysterious laws.
As for Xuanzong monks, at the beginning of their practice, they must initially condense the vortex of fighting spirit that connects the whole body.
Although the vortex of fighting spirit at the beginning is not magical, it can still be regarded as the Xuanzong monks are polishing the Dao foundation from the beginning of their muscles and bones.
Then, the positioning of the Dou Qi cyclone in the small world of the human body is aligned with the eternal sun in the outside world, and is the core of the center of the world.
The nine palaces of the human body correspond to the twelve moons of the great heaven and earth.
But how does nine correspond to twelve?
Nan Yi thought about it for a moment and guessed that it was needed for the cultivation after the heavenly level. On the basis of establishing the three elements, he tried to pursue the four phases.
In short, just talking about the current situation, Xuanzong monks' fighting qi cultivation method is obviously based on the small world of the human body.
If Nan Yi realized something, he immediately summoned Yan Qingyun and Luo Wuji.
Yan Qingyun has been stuck in the last step of cultivating Zhenqi, and is not completely sure about using Zhenqi instead of mana to condense the secret demon sword embryo.
If the direction is correct, but it is just a shortfall due to the lack of spiritual energy, you can rely on "Chengzhuxiang" to borrow false cultivation, turn the void into reality, forcibly cultivate the true energy, and condense the foundation of transformation.
But if you can't even find the door, it's useless to rely on "Cheng Zhuxiang" to fake it.
Yan Qingyun has never found a clue about using true energy instead of mana to condense the secret demon sword fetus. Although he has some guesses, he can't convince even himself and has no confidence.
Nan Yi had actually thought about this matter in private when he had a little free time. He also had no clue, so he had to rely on Yan Qingyun to work hard alone to slowly find a feeling.
However, with Cao Sheng, a ready-made Xuanzong monk who devoted himself to "scientific research" and helped Nan Yi understand the mystery of fighting qi, Nan Yi finally realized something.
It should be noted that the Secret Demon Sword Sect's "Secret Demon Sword Codex" is not a common mainstream technique among Nanzhou immortal sects.
The so-called Secret Demonic Sword Sect, also known as the side sect, is actually a demonic sect supported by the Zhen Dynasty behind the scenes in Dali.
The inheritance of his skills can be regarded as complete, regardless of good or evil.
You can first use the "Secret Demon Life-Destroying Sword Technique" to rob other people's life force, and then use other people's life force to practice the "Secret Demon Seed Sword True Technique" to cultivate the secret demon sword embryo with the effect of replacing lives, and take advantage of the opportunity to break through the realm and transform into a mortal.
It's just that the original intention of creating the entire "Secret Demon Sword Code" was that Dongyuan Xuanzong wanted to secretly destroy the foundation of Nanzhou's cultivation world.
If one does not rely on the "Secret Demon Life-Destroying Sword Technique" to rob other people's life force, ordinary monks who want to use their own life force to cultivate the Secret Demon Sword Embryo will undoubtedly suffer a great loss of vitality.
And once this kind of demon sect's behavior is exposed, it will naturally attract Li Chao to suppress the Secret Demon Sword Sect.
Then let's get back to the business, let's not talk about the original intention of the Xuanzong monks to create the "Mystic Demon Sword Codex", but only talk about condensing the Mystic Demon Sword Embryo itself.
Obviously, the predecessor of the "Secret Demon Sword Manual" is the traditional Xuanzong method, which should use fighting spirit to condense the sword embryo.
A Xuanzong monk wanted to support a demon sect in Nanzhou, so he combined some of the characteristics of the Immortal Sect's techniques to create the "Secret Demon Sword Codex", so that monks who practiced this method could use their magic power to condense the sword embryo.
In other words, sword embryo condensation, from the condensation of fighting spirit to the condensation of mana, can already be called a second-hand method, and it requires mixed life force to successfully master it.
On this basis, he also wants to use true energy instead of mana to condense the sword embryo, which can be called a third hand.
As the saying goes, more efforts lead to more mistakes. The method of condensing the sword fetus changed hands three times, and it became more and more fallible. Even if it was mixed with life force, it was somewhat ineffective.
As for Nan Yi and Yan Qingyun, following the mainstream ideas of Xianmen Kung Fu, it was difficult to figure out how to replace magic power with true energy.
But after tracing back to the original source, Nan Yi directly followed Xuanzong's fighting spirit cultivation method and gained some understanding.
The so-called sword fetus, the focus is not on the word "sword", but on the word "fetus".
----
I had a headache, and was forced to go on a blind date by my elders, so I had no choice but to add a girl as my best friend, and then simply set up in the Dragon Gate formation for an hour.
(End of this chapter)
