Donghuang Ziji

Chapter 216: Carefree

After practicing internal energy to heal his wounds, Taoist Zhengyang was somewhat dissatisfied with Zhuang Ming's departure, but he did not show it. Instead, he thanked Chu Tai and went back with him to the Taoist temple established by the Zhushan Sect branch.

At this point, the vitality problem here had been mostly solved, and the five scattered people discussed their plans to leave one after another.

Chu Tai, who had just started to read "Beiming Xiaoyao Tianwai Chapter" and the remaining chapters of Xiaoyaoyou annotated by his ancestors from Zhuang Kong, and Jinguang Tiannv, who was refining the purple bamboo of the South China Sea, planned to stay for a while.

The first one to leave among the Five Immortals was Taoist Cang Xuan. This immortal from the East China Sea preferred staying in the water, especially the marine environment, rather than inland.

The next one was Taoist Zhengyang. He planned to deal with some miscellaneous matters after the death of Taoist Shang Jian of Jinzhong Mountain and the brothers Xiangying and Xiangxuan of Shi'ertan.

The next one to come was Taoist Mu Jing, who originally wanted to stay until the end. Firstly, his Dharma ideas were suitable for sorting out the remaining issues, and secondly, he had a very pleasant conversation with Goddess Jinguang and planned to discuss the Dao for a while.

It was a pity that problems arose in the Baishijinglu, the Taoist temple built by Taoist Mu Jing. He said hello to Chu Tai and the others and left in a hurry, leaving Mo Hong and Chang Pu to guard the place.

Mo Hong and Chang Pu had no objection to this. For Mo Hong, learning some [Mountain and River] principles from Chu Tai would be of great benefit to her future practice.

For Acorus, refining the Golden Chisel to Destroy the Hard Axe is not an easy task. After all, she has not mastered the legal principles. If she wants to master a magic weapon that embodies the legal principles, without knowing the specific refining methods, slow work is the only option.

Therefore, the practice of the four people was quite peaceful. They practiced daily, occasionally brewed tea and discussed Taoism, or when Taoist Zhengyang came to seek help, they would lend a hand and communicate with him.

It was also during this period that Chu Tai learned "Beiming Xiaoyao Tianwai Pian" and began to analyze the fragments of Xiaoyaoyou annotated by his ancestors, from which he comprehended the incomplete meaning of the "Xiaoyao" Dharma.

Freedom is a very big topic in the immortal system, and the goal of many immortal practitioners is to achieve freedom.

As for what exactly Xiaoyao is, there is endless debate within the Xiandao community, but overall it can be roughly divided into three factions.

The first is the transcendence of the mind, which is called freedom; the second is the transcendence of ability, which is called freedom; and finally, only when both are transcended can one be called freedom.

Most people might say that the last one is free and easy, but in fact, whether it is the records within the Jinhua Sect or the Yinjing Sect, it is very difficult to achieve any of the first two items. In fact, no one has ever done it from ancient times to the present, let alone the third situation where both items are achieved.

That is why most people’s concept of freedom revolves around the first two.

Generally speaking, based on various reasons, systems such as the "Xiaoyaoyou Fragments" annotated by our ancestors, which cannot directly help people gain extraordinary powers, are regarded as the Xiaoyao concept with spiritual transcendence as its core.

However, under the Jinhua Sect, Yinjing Sect and many immortal systems, such as "Bei Ming Xiaoyao Tianwai Pian", which can help people gain extraordinary powers, they are regarded as the free and easy concept with transcendent ability as the core.

There is no clear distinction between the two concepts, but it is generally recognized that the former is easier to get started with but difficult to achieve success, while the latter is difficult to get started with but easy to achieve success.

This is also the reason why Chu Tai is willing to use Zhuang Ming in exchange for the two. "Beiming Xiaoyao Tianwai Pian" and the remaining chapters of Xiaoyaoyou annotated by the ancestors are basically equivalent to the core of Zhuang Kong's practice system and the foundation of his practice. There is a greater probability that he can understand the meaning of "Xiaoyao".

The analysis of the remaining fragments of "Xiao Yao You" annotated by the ancestors did allow Chu Tai to grasp a little bit of the meaning of "Xiao Yao". Combined with the meaning of "Feixian" that he already had, Chu Tai had a clearer understanding of the concept of "Xian".

At the same time, whether it is [Xian] or [Flying Xian], it also allows Chu Tai to perfect the meaning of [Xiao Yao] that he has realized, and gradually integrate the concepts of spiritual transcendence and ability transcendence.

This virtuous cycle continuously drives Chu Tai's power to further increase, and he has a clearer understanding of the next step of practice. 'If we can use the [Xiaoyao] Dharma as the foundation to forge the fifth-grade Dharma, it seems to be a good choice.'

Chu Tai felt the increasingly powerful [Xiao Yao] power in his body, and he had a vague inclination in his heart.

'Or, improve my understanding of [Xian], and create my own [Heavenly Heart] Dharma Meaning or [Heavenly Phenomenon] Dharma Meaning by combining the "Nanyan Cave Floating Clouds and Crows Picture", "Red Clouds Reflecting Mysterious Light Picture" and other pictures, as well as some of the inheritance of Yin Jing Sect? '

Chu Tai's mind changed, and he returned to the source of his own practice method, "Taiyi Jinhua Celestial Phenomenon Secret Chapter".

In Chu Tai's opinion, both ideas have a certain chance of success and will have great achievements in the future, so they are worth studying.

Even if you don't have the chance to achieve the fifth level with some kind of Dharma, you can choose to refine some special magic weapons as the carriers of the Dharma, and continue researching as a way to expand your future path.

Thinking of this, Chu Tai intensified his exploration of the Dharma meaning of [Sound of the Bamboo Sea and Tides], and began to try to stimulate the concepts of [bamboo], [sound of the tide], etc. within it, or try to rely on the Dharma meaning of [mountains and rivers] to strengthen the Dharma meaning of [Sound of the Bamboo Sea and Tides].

But this idea did not last long. About half a year later, the vitality of this place was completely restored, and the Goddess of Pure Light also completed the initial cleansing of the South China Sea Purple Bamboo. The other three left one after another.

Chu Tai was the only one left in the entire dojo. Looking at the empty bamboo sea, he inexplicably felt a little touched in his heart.

He took the purple bamboo branch in his hand and shook it gently. The magical power of [Sound of Bamboo Sea] spread out, and the magical power of [Mountains and Rivers] was hidden in it. The rustling sound caused by the friction of the bamboo leaves gradually gathered into a piece of music under Chu Tai's control.

Chu Tai concealed the meaning of "Flying Fairy" in the music to express his exploration of the meaning of "Xiao Yao".

And Chu Tai's action also made the surrounding residents fascinated.

As residents living on the outskirts of the Zhushan Sect branch, they have always been very aware that there are immortals in the mountains, but in the past there were too many immortals and they were rather overbearing, so they would not allow them to get close.

But the immortals nowadays are different. Although they are few in number, they allow outsiders to stay here for a long time.

The magical bamboo cultivated by the Zhushan Sect here is an excellent source of income for the local residents. The spiritual power contained in the bamboo shoots in the mountains is coveted by people outside the mountain, and is also a delicacy purchased at high prices in many nearby large towns.

Therefore, in the past six months, more and more mountain rangers have ventured into the mountains to search for magical bamboo shoots.

This also led to some rangers directly facing the music that Chu Tai was playing in the bamboo sea. Those who were intelligent and talented understood some of the methods from the music and kowtowed in the direction of Chu Tai.

Chu Tai, immersed in his own perception, did not notice it. Only the Donghuang Bell was turning slightly, absorbing the incense and wish power transformed from the weak human Yuan Miao Qi, integrating it into the "Wandering People" and accumulating it in one place.

Chu Tai, who had not paid any attention and had not discovered it, would take this opportunity every now and then in the days that followed to relieve his emotions and communicate with the world.

More and more rangers changed their original purpose of searching for sacred bamboo shoots to searching for music. Influenced by the Dharma in the music, most of these rangers were open-minded. They communicated with each other and gradually summarized the methods of practice, forming a simple practice system. They established mountain gates nearby and preached and taught.

(End of this chapter)