My chaos is too difficult

Chapter 392 The Second Sermon

After Qingluan asked, Xuanyuan took advantage of the situation and explained to Qingluan what happened in the Heavenly Court before.

At the same time, he also shared his speculation about Heaven and his possible future plans.

Regarding these matters, Qingluan, like Xuanyuan, only intends to make judgments in the future based on the situation of the prehistoric world in the future, as well as his own situation.

At the moment, Xuanyuan has no time to take care of these things, especially Qingluan.

Before proving Hunyuan, she would not participate too much in the prehistoric world.

But in her situation, she can only rely on herself if she wants to prove the Hunyuan, and the external factors of the prehistoric world have no great influence on whether she can prove the Tao.

Therefore, it is obviously impossible for her to focus on other things before proving Hunyuan.

At most, it is to go out to relax and change the mood during the interval of practice.

Thinking of this, Xuanyuan asked: "The next lecture is not far away, will you go with me?"

Qingluan thought for a while, and replied: "I have gained a lot from the meditation these years, and I always feel that the realm of Hunyuan is not far away, so I won't go. Stay here and wait for the last chance."

Xuanyuan thought for a while: "That's fine, you can practice with peace of mind, I'm in everything in the outside world."

What Xuanyuan said about the outside world naturally also included the affairs of the Feng Clan. If the Feng Clan was in trouble, Xuan Yuan would not ignore it.

Qingluan naturally believed that Xuanyuan could do everything well, so she was happy to hand over everything to Xuanyuan.

After a brief exchange, Qingluan entered the state of retreat again.

Xuanyuan knew that if he hadn't proved the way, Qingluan's state might have been maintained all the way.

Xuanyuan didn't intend to bother Qingluan too much.

When Qingluan retreated, he was doing his own thing on the sidelines.

As always, they just need to be within walking distance of each other.

To be honest, only she knows Qingluan's current state and her progress on the road to Hunyuan.

In this regard, even if Xuanyuan is in the Hunyuan Realm, there is no way to see clearly.

Because Qingluan's path to Hunyuan is her own path with her own standards.

Of course, Xuanyuan couldn't use his own standards to measure Qingluan's current situation.

What Xuanyuan could see was that Qingluan had improved on the basis of Zhunsheng Ninth Heavenly Consummation.

Other than that, nothing can be seen.

……

Time flies, and the period of a million years is coming soon.

Xuanyuan was the same as before, and came to the chaos in a flash.

The moment he appeared, a palace also appeared around him.

Xuanyuan was quietly waiting for the monks who came to listen to the sermon in the space behind the palace hall.

No need to think about Xuanyuan, he knew that the monks who came to listen to the sermon this time would definitely have changed a lot compared to the last time.

Not all monks can survive these million years safely.

There are always monks who will fall during this period of time.

There will always be new monks who will come to listen to the sermon.

A new generation replaces an old one, and so on from generation to generation.

When Xuanyuan sensed the thoughts of a group of monks, he guided them in the dark as before.

And the monks who were guided by Xuanyuan also came one after another.

After the million-year period officially arrived, Xuanyuan closed the gate of the palace and appeared on the main seat of the hall.

A group of monks at the scene found that Xuanyuan was the only person on the main seat during the sermon this time, and Qingluan was missing.

Although they felt a little strange, they didn't mean to ask.

Xuanyuan will not explain anything.

And as soon as he appeared on the main seat, Xuanyuan started a new round of preaching.

The difference from before is that while preaching, Xuanyuan allocated part of his energy to extract the chaotic aura from the chaos and transform it into a gentle and pure chaotic aura for the audience to absorb.

Originally, Xuanyuan didn't have such an idea, after all, he was just preaching, not a nanny.

It has nothing to do with him that the audience wants to absorb spiritual energy and gain more while listening to the sermon.

At best, these auras save them a part of their practice time, and basically won't affect their practice.

However, after the last sermon ended, Xuanyuan also obtained a part of Hongjun's sermon from the prehistoric world.

When Hongjun was preaching, wonderful flowers would fall from the sky and golden lotuses would spring from the ground at the preaching scene.

Although Xuanyuan didn't do this last time, since Hongjun did it, Xuanyuan did it smoothly.

Xuanyuan didn't see him either, and Hongjun would have to roll like this at this moment of preaching.

But Hongjun is so voluptuous, Xuanyuan thought about it and planned to follow suit.

After all, this kind of method is almost nothing for Xuanyuan's consumption, it just takes a little energy.

In addition to this point, Xuanyuan also heard other information about Hongjun's preaching from monks who had heard Hongjun's preaching in the prehistoric world.

After all, as long as they are in the prehistoric world, as long as they have exchanged information in this regard with other monks, Xuanyuan can always get the answers they want.

And it is obviously impossible for this huge listening team not to spread any information.

It was as if Xuanyuan knew that many details of his preaching would reach Hongjun's ears.

But this is not a big deal to Xuanyuan, so naturally he will not deliberately stop it.

From the audience of Hongjun's preaching, Xuanyuan knew that Hongjun still passed on the so-called method of beheading three corpses to prove the way.

Although Xuanyuan did not get more information about the specific details, Xuanyuan understood that this was indeed a shortcut to the quasi-sage.

As for whether he can prove Hunyuan through this road, Xuanyuan thinks the possibility is not high.

The so-called beheading of the three corpses is to use the innate spiritual treasure to behead the three corpses of good, evil, and self.

If you don't kill a corpse, your strength will be stronger.

This is very similar to what Xuanyuan saw on Luo Hu before.

Rahu also became a monk by transforming thirteen incarnations of seven emotions and six desires.

But even so, he did not rely on this method to prove Hunyuan.

As for whether Hongjun himself used the method of beheading three corpses to prove the Tao, Xuanyuan is not very clear.

But one thing Xuanyuan knows is that even if Hongjun really practiced this method, it doesn't mean that he really proved his way by virtue of this method.

At most, it is said that this method is helpful to his enlightenment.

As for why Taoist Hongjun's three corpse incarnations were not seen in the previous battle.

The reason is very simple. If these three corpses were really related to Hongjun's cultivation and Hongjun's testimony, then he would definitely not expose them to the war.

Because in this level of competition, maybe Hongjun's three corpses can indeed help him to a certain extent.

Not to mention whether a group of monks in the Western Alliance will target Hongjun's three corpses after knowing this situation.

Even Xuanyuan and the others, after discovering this problem, would not refuse to plot against Hongjun.

Even if Hongjun's three corpses were not directly harmed, part of the support could be withdrawn at a critical moment, exposing Hongjun's three corpses to the attacks of the Western Alliance monks.

This will not be a psychological burden for Xuanyuan and others.

Once the three corpses are lost, although Hongjun will not be hopeless, at least it can reduce Hongjun's hope of proving the Tao, or delay Hongjun's possible proving time for a period of time.

This is probably not acceptable to Hongjun.

Compared with the possible help of the three corpses, the loss of the three corpses had a greater impact on Hongjun.

In this case, even Xuanyuan would make the same choice as Hongjun.

As for the method of beheading the three corpses, Xuanyuan has not enough information to refer to, and there is no way to draw a definite conclusion.

Because obviously, after beheading the corpse, the cultivator will indeed have a significant improvement in cultivation.

But beheading the corpse is not the end, but a beginning.

Not to mention how the three corpses will be combined into one in the end, but how to improve the three corpses that were cut out is also a big problem.

The thirteen incarnations of the seven emotions and six desires before Rahu, under the means of the chaos gods and demons, possessed personal will and were able to continue to practice.

After Taoist Rahu took them back, it was equivalent to thirteen more monks helping him to perfect the Dao.

Even if these avenues are not completely in line with Rahu's way, further refinement is needed.

But at least to a certain extent, part of Rahu's practice time was saved.

Hongjun's method of beheading the three corpses may be different from Luo Hu's method in many aspects, but its effects should be similar in many places.

Compared with the seven emotions and six desires, Hongjun divides his emotions into three parts: good, evil, and self.

This can also include your own emotions in a broad sense.

Although Xuanyuan was curious about the method of beheading the three corpses that Hongjun talked about, that was all.

Everything has pros and cons.

The method of beheading the three corpses may make Hongjun's listeners more powerful in a short period of time.

But the practice direction that Xuanyuan said is the most upright direction, it will not cause any negative impact on the subsequent practice, and it will not be stuck at a certain juncture in the later practice.

At least in Xuanyuan's memory, there are only a handful of monks who can successfully kill the three corpses.

Except for Hongjun, Xuanyuan didn't know any of the monks who could combine three corpses into one.

There are also rumors that the innate spirit treasures used to kill the three corpses must be able to match each other in the end, so that the two can be combined into one.

It is also said that the spirit treasure used by the three corpses must fit the monk's way, so that it can be perfectly integrated into the monk's way.

In short, the path of beheading the three corpses to prove the Tao may only be suitable for Hongjun himself.

Because apart from himself, it is very difficult for other people's conditions to fully meet the method of cutting three corpses to prove the way.

However, this is just Xuanyuan's guess.

At least the method of beheading the three corpses to prove the Tao has a significant effect on the monks in the prehistoric world at this stage.

After entering the realm of quasi-sages, or even going further on the road of quasi-sages, they may still be able to walk out of their own path.

It's all possible.

After all, after reaching the quasi-sage realm through this method, their quasi-sage realm is not nothingness.

Even after recovering the three corpses, there will be a short period of decline, but they will soon be able to practice back to the previous level.

The difference lies in whether they can find a way to practice the quasi-sage path by themselves, and this way can allow them to directly reach the realm of chaos.

If it doesn't work, then it's better to practice the method of killing three corpses.

Therefore, regarding the practice method after the quasi-sage, Xuanyuan's preaching is actually more illusory than Hongjun's preaching.

Because the real path to quasi-sage is actually deduced by every monk himself.

Everyone's path to quasi-sage is different, and everyone's path to Hunyuan is also different.

If it is too specific, not only will it not benefit the monks who listen to the sermon, but it will limit their future practice.

Because with their vision, it is difficult to surpass Xuanyuan's preaching.

After all, this kind of preaching came after Xuanyuan proved Hunyuan.

Xuanyuan at the time of the quasi-sage was definitely not as comprehensive as the current Xuanyuan.

Therefore, different from telling about the way of the quasi-sage before, Xuanyuan put more emphasis on the understanding of the audience and their compatibility with Xuanyuan's preaching when explaining the way of the quasi-sage.

However, when Xuanyuan preached, it was not a popular preaching, and how much he could gain had nothing to do with Xuanyuan.

Because in a sense, the path of practice is one's own path, and should not be left in the hands of others.

Xuanyuan's preaching is just to reduce the time they need to spend on the road of practice.

Except for individual existence, Xuanyuan's preaching really has no way to completely change their fate.

Even if the fate of the audience changed, it cannot be said that it was brought about by Xuanyuan's preaching. It was more caused by Xuanyuan's own existence that brought changes to the prehistoric world, and changed their fate unintentionally. .

This is why the strong can decide the fate of the weak.

And when Xuanyuan preached for the second time, the ranking of the people listening to the sermon became more and more stable.

It can basically be seen that those monks have higher understanding, or have a higher degree of fit with Xuanyuan's preaching.

To Xuanyuan's surprise, the Twelve Ancestral Witches were not completely left behind after hearing the sermon this time.

Among the audience, it can also be ranked at the middle level.

And the back soil can also be ranked in the forefront.

Although this has something to do with Xuanyuan talking about some of the five elements, time, space, etc., which he is familiar with after all, when he was preaching.

After all, although the ancestral witches could not directly realize the Dao through the primordial spirit, they could still perceive and comprehend the laws of their respective practice with their physical bodies.

From this point of view, the ancestral witches are also lucky enough.

Because whether it is the way of spirit, energy and spirit that Xuanyuan talked about before, or the various principles of the great way now, they all fit their way of practice to a certain extent.

And the reason why they can be ranked at the middle level is because some monks really find it difficult to gain much from Xuanyuan's preaching.

Especially those monks who have not gone too far even in the realm of Daluo.

Among the Da Luo monks who are close to the quasi-sage realm, most of them have surpassed the quasi-sage monks like the Twelve Ancestral Witches in ranking.

It can be seen that Zu Wu is really not suitable for listening.

Even so, since Xuanyuan's preaching can benefit them, they naturally have no reason to miss it.

Even because it is more difficult for them to comprehend Xuanyuan's preaching, they are more focused than many monks.

　There's more at night!
　　
　
(End of this chapter)