Chapter 247: Earth Wind Dark Evil, Sky Wind Autumn Dew

Chapter 247: Earth Wind Dark Evil, Sky Wind Autumn Dew

Chapter 247: Earth Wind Dark Evil, Sky Wind Autumn Dew

"master!"

Zhao Li cried out,
"How come you're back so soon!"

When Cheng Xinzhan returned to the temple, he saw two boys still packing up their things.

Cheng Xinzhan smiled and said,
"I met a stupid guy today, but you must not take it lightly when you go out."

"Know it!"

The glass responded crisply.

Cheng Xinzhan touched the boy's head and returned to his own quiet room. He sat on the couch and began to count the cave stones of the crying monk and the things he brought back from Xiushou Zen Temple.

Cheng Xinzhan sorted the jade, gold essence, minerals, herbs, talisman paper and other commonly used items for spiritual practice into categories and grades and put them into the cave stone for storage.

There is never too much of this kind of thing, and the lower-grade ones can be given to children, disciples, and juniors, all of whom can use them. He specially picked out some spiritual objects of the four elements of gold, fire, wind, and earth, called Zhaoli and Bailong, and handed them over to them.

Magic treasures, evil books, inferior pills and other things are packed up and brought back to the sect. It is up to the sect to decide whether to discard the waste and reuse it, or to burn and destroy it and use it as firewood.

What Cheng Xinzhan really cared about were the Gangsha and the scriptures, which were the only things on the demon that caught his eye.

As expected, just like Monk Han Shi, no traces of known Tiangang were found in Monk Crying Wind's treasures. Such spiritual objects are still too difficult to find.

However, there are traces of true evil sacrifices in many of its magic treasures, and they all come from the same wind evil.

But he ignored the magic treasures and picked up something that looked like stone.

This thing is shaped like an inverted lotus calyx, and the texture on it is like the veins of grass leaves, but it is grayish white, like a dead shell, with many holes on it, and it feels very light in the hand, as if it had been eaten away by insects.

This is something that fell out of the Weeping Wind Monk's body.

Cheng Xinzhan knew at a glance that this was clearly the liver of the Weeping Wind Monk.

However, the liver of an ordinary person naturally does not have holes, and its color and texture are not like a hollow dry stone. The liver of a person who has achieved success in cultivation, such as Cheng Xinzhan himself, is full like a hanging gourd, green and flexible, like white reflecting blue, like a green lotus leaf.

The liver in Cheng Xinzhan's hand had runes engraved on it and was emitting a pale light, like a ghost fire on a grave. There were also wisps of white wind flying through the holes, making a "woooo" sound.

This looks a bit like a xiao.

Did this evil monk refine his liver into a magic weapon?
However, Cheng Xinzhan was not interested in magic treasures, and was even more disgusted with human weapons. He summoned the "Fire Refining Chixiao" from his heart, and the sword turned into a furnace shape, and then became the size of an incense burner, suspended in the air.

Cheng Xinzhan threw the liver organ in and let the sword furnace refine it.

This liver device should be something like the magic monk's life treasure. It is of a high grade. At this moment, it is emitting magical light to protect itself. White wind is whistling out, and it wants to overturn the sword furnace.

"Meow-"

At this time, before Cheng Xinzhan could make any move, Zhao Li heard the sound of the stove shaking, and immediately turned into his original form, jumped in the air a few times, and landed on the stove cover.

"Roar-"

Zhao Li sat upright on the furnace cover, roaring like a dragon and a lion, with golden light emanating from his whole body. Then, the sword furnace under his feet immediately became quiet, and no matter how the liver organs inside struggled, they could not move the sword furnace at all.

Zhao Li spit another stream of golden smoke into the sword furnace, and the fire suddenly became very intense, and the liver organ howled like a ghost.

Cheng Xinzhan smiled upon seeing this, and stopped paying attention to the sword furnace. Instead, he began to flip through the Buddhist scriptures, dharma books, and the essays of the Crying Wind Monk.

On the next morning, when it was time to shoot purple, Cheng Xinzhan withdrew his gaze from the book.

At this time, he looked and found that there was no trace of the liver organ in the sword furnace, only a ball of pure white wind was left.

The cat on the sword furnace was also gone, and a piece of talisman paper was left on his desk, on which was a picture of a cat and a dog fighting a skull.

Cheng Xinzhan smiled, thinking that these two restless people must have been itching to do something for a long time.

As for the safety of the two children, Cheng Xinzhan was not worried. The cat and the dog had been practicing with him for a long time and had a solid foundation. They were also well-liked by his master and his junior sisters in the mountains. They had a complete set of magic weapons and no ordinary person could hurt them.

He put away the talisman paper, then absorbed the purple air without hesitation, and turned back to look at the wind in the alchemy furnace.

This is naturally the real evil.

At this time, he had read the things left by the Weeping Wind Monk, and naturally knew the name and origin of this Wind Demon.

Like Hanwei Lake, this is an evil spirit passed down from the ancestors of Xiushou Zen Temple, called "White Blemish Impermanence Evil". It can whiten people's hair and skin, corrupt people's flesh and blood, loosen people's tendons and bones, and disperse people's souls. It is an evil spirit that exterminates life.

According to legend, this is an evil spirit blown out from the underworld.

Its function is the same as what Cheng Xinzhan imagined. People in Xiushou Temple practice the declining wind, and use the aging of the body and the passage of time to realize the great terror and great opportunity between life and death. This can be regarded as a superior method among the eight sufferings.

It’s just that the real practice of Suifeng is very difficult. Few monks in Xiushou Temple have been able to achieve it, and it seems that the inheritance is about to be broken.

Therefore, ever since a certain generation of abbots of Xiushou Zen Temple discovered this "White Blight Impermanence Evil", they discovered that this wind could also make people age, although it was not a rapid decline in age, but a way of depriving people of their vitality.

But no matter how you look at it, this can barely be considered as the Decline of Wind. The demon monks of Xiushou Temple do not have to wait until they have cultivated the real Decline of Wind, and most of the spells and magic weapons of the Decline of Wind lineage can be directly refined based on this Wind Evil.

This is also the reason why most of the "Shuifengku" traditions in Xikang have been extinct, but Xiushou Zen Temple can still persist until now.

However, the world has long since reached a conclusion that "a single yang cannot produce life, a single yin cannot grow". Xiushou Zen Temple only cultivates Yin Sha, and wind poison enters the body, and even the liver has been refined into a magic treasure. This is obviously a wrong path.

In this case, it was only a matter of time before that person died and the lineage was cut off. The fact that the lineage was passed down to this generation with only the Crying Wind Monk in the entire Zen temple was a clear proof of this. So even if no one came to slay demons and defend the way, it would not be long before the lineage naturally disappeared.

Cheng Xinzhan waved his hand, put away the sword furnace, opened his mouth and inhaled, and the cold white wind was sucked into his mouth and directly entered his body from the twelfth floor.

It is best to refine the Yin Wind Evil with the Yang Wood Evil, allowing it to slowly enter the body and slowly refine it. Cheng Xinzhan does not have the Yang Wood Evil in his body now, but he has a top-level Yang Earth Evil, the "Huangji Zhengwu Evil".

This Yang Earth Positive Evil is the condensation of the Earth Lung Qi, which can calm the universe and suppress the Yin wind. Moreover, the "White Spot Impermanence Evil" comes from the underworld, while the "Yellow Extreme Positive Wu Evil" is the first of the 72 Evils, the extreme of the Earth Evils, so it is inherently averse to the "White Spot Impermanence Evil".

Cheng Xinzhan used evil to control evil, and the "White Blight Impermanence Evil" did not cause any waves after entering his body. He slowly refined this wind evil and comprehended the Taiyin Dharma meaning in it.

[Extinction], [Death], [Netherworld], [Aging], [Decay]...

Although the "Huangji Zhengwu Sha" suppressed it, the cold wind failed to corrode Cheng Xinzhan's flesh and blood. However, when Cheng Xinzhan tried to comprehend the meaning of the wind evil, the chill of impending death still pulled Cheng Xinzhan's consciousness into the Nine Nether Wind Abyss.

He seemed to feel that his flesh and blood were rapidly dissipating, his bones were turning into ashes, and even his soul was swaying in the wind like a candle.

Cheng Xinzhan did not resist, but carefully felt the feeling of his body dissolving.

Ancient Western Buddhism believed that there is a mysterious realm between life and death, called the "bardo". The so-called "between death and rebirth is called the "bardo", which has the subtle form of the five aggregates. If you break it, you can become a Buddha in this life." This is one of the sources of the legal theory of "suffering from the wind of decline". In Taoism, there is also the saying of "the mysterious gate of life and death". Only when you realize the "mysterious gate of life and death" can you know that your life is not controlled by heaven.

In addition, Cheng Xinzhan also heard Wen Sukong say this: "Corpse transformation is the transformation of physical form and the transformation of true nature." Therefore, in order to achieve the path of corpse transformation, realizing the feeling of the physical body disintegrating can be said to be a must.

Now, in the inheritance of Meiji Mountain, the only thing left that Cheng Xinzhan has not learned is the Corpse Reincarnation Immortal Technique. Because Wen Sukong definitely wants Cheng Xinzhan to achieve the status of a celestial immortal, the Corpse Reincarnation Immortal Technique can only be used as a backup and inheritance, and she doesn't want Cheng Xinzhan to practice it too early.

Therefore, whether it is to prove the "mysterious gate of life and death" and realize the supreme mystery, or to prepare for practicing the immortal method of corpse reincarnation, this wind evil comes at the right time for Cheng Xinzhan.

So at this moment, he was completely immersed in this dark wind and death abyss, comprehending it carefully, and only using the method of pure yang intention and earth to keep his soul from dispersing and getting lost.

After he had this realization, even Pleiades didn't call him, and he missed a few days of purple energy. He only woke up three days later.

He slowly opened his eyes, and his pupils became deeper.

At this time, he took out the red gall gourd and released the soul of the Weeping Wind Monk.

After three days of tempering in the fire area in the gourd, especially under the intentional burning of the yang fire by Cheng Xinzhan, the Weeping Wind Monk's soul was on the verge of collapse, like a candle in the wind.

In the gourd, the weeping monk once thought that the Taoist priest wanted to kill him directly, causing his soul and body to be destroyed, so when he came out of the gourd, he said,
"The immortal will answer all your questions. All you ask is to die quickly and be reborn into paradise."

"I just want Shuaifeng's cultivation method,"

Cheng Xinzhan said.

The Weeping Wind Monk had already received the advice from Monk Han Shi, and had never had any thought of sacrificing his life for the Dharma. Upon hearing this, he immediately passed on the method of "The Suffering of Declining Wind" to Cheng Xinzhan with his primordial spirit.

Then, amid the Weeping Wind Monk's screams and pleas for mercy, Cheng Xinzhan put his soul back into the gourd.

He was doing two things at once, reading the secret method passed down by the Crying Wind Monk, and at the same time reading the Buddhist scriptures and annotations from past dynasties in the Xiushou Zen Temple, comparing the two to avoid being deceived.

Xiushou Temple has a long tradition and many classics. For some obscure parts, he had to compare them with the classics of Hanwei Temple and Shituo Cave. Fortunately, he had learned Tengwen from Sanren Diebai before, so he could roughly understand it. If he really encountered obscure parts, he would go to the next door to ask Diebai for guidance.

Another five days and five nights passed like this before he had a good grasp of the Decline Wind Method.

By comparing the secret book of experience carried by the Weeping Wind Monk and the original annotations handed down from generation to generation in Xiushou Zen Temple, he could basically conclude that there was no tampering with the method taught by the Weeping Wind Monk.

The method of declining wind passed down by Xiushou Zen Temple is called "The Sutra of Attaining Emptiness". Cheng Xinzhan is not very interested in the many wind-controlling methods, body-refining methods, meditation methods and wind-treasure-making techniques here. These things are not as good as "Bird Divination" and the two inherited wind sutras of Meiji Mountain.

What he wanted to know was where and how to catch the declining wind.

In the "Sutra on Attaining Emptiness", the origin of the declining wind is described in a mysterious way. It is said that when the Western Buddha Emperor Kutta attained enlightenment, he used his wisdom to see through the universe and transcended life and death and calamities. At the moment of enlightenment, an invisible wind burst out from his body, blowing the stubborn stones around him into powder, and blowing himself and his disciples who served him from young men into old men.

The Buddhist scriptures explain that this means that the Buddha Emperor Kutuo has taken control of the universe, has attained enlightenment about life and death, and is no longer bound by superficial things.

The wind that burst out from Kutabuddha Emperor is the wind of decline.

Cheng Xinzhan just watched it for fun.

He believed that this kind of wind that pushed away the yin and yang and quickly withered the years could only come from the creation of heaven and earth, and that it must be the same thing as the five winds of disaster, catastrophe, and calamity mentioned in Taoism, but the two sides just had different names.

This wind is the authority of heaven and earth. If one wants to practice cultivation, then one is stealing the fortune of heaven and earth and shouldering the cause and effect. It is extremely difficult. How could it be possible for a cultivator to do this, even if he is a Buddha of immortal status?

Therefore, Cheng Xinzhan thought that, at most, it was just that the Buddha Emperor Kutuo who had practiced the Decline Wind and showed off his skills in front of his disciples, and then his disciples exaggerated the story and spread it as a rumor.

This scripture mentions that if one wants to catch the fading wind, there are two methods: heavenly and human.

Tianfeng refers to the autumn wind in Jinhua.

The Buddhist scriptures say: "Observe the body like autumn leaves, which are scattered and broken by the wind, and know that impermanence is suffering." It also says: "Observe the changes of the four seasons, and only the autumn wind sweeping the leaves is terrifying. Know that all things are impermanent. This is called "observation of decline."

Cheng Xinzhan was not surprised to hear this, because there was a similar record in the Taoist scriptures, which said: "The metal energy is killing, and all things wither. If the west wind is too strong, it will cause disaster."

Taoists also believe that autumn wind is at the boundary of yin and yang. Once the autumn wind is out of balance, it will lead to disasters. "Hong Lie" says: "If the winter order is carried out in the first month of autumn, the yin energy will prevail, insects will destroy the crops, and soldiers will come; if the spring order is carried out, the country will suffer from drought, the yang energy will return, and the crops will not be fruitful."

However, the immortal way values ​​life, and many classics only talk about how to avoid disasters and adjust oneself, but there is no record of how to practice to deal with the disaster energy in the autumn wind. Or if there is a record, it was lost during the several times when the immortals retreated from the world and the demonic tide.

Fortunately, Xiushou Temple is located in Xikang, a sparsely populated area, and has inherited the Kutuo lineage's method of collecting this style.

The Buddhist scriptures say that to capture the decaying energy in the autumn wind, one must do so within fifteen days before or after the Frost Descent in the year of the Earthly Branch Zi, at the hour of midnight. When the autumn wind falls on the grass and trees and is about to form white frost, the wind at this moment will contain decaying energy.

Just hearing this weather, you can tell how difficult it is to pick up the declining wind, because the Earthly Branch Zi year only comes once every twelve years, and there are only fifteen hours in a year. And even then it has to happen when the frost falls. If it happens to be a hot and dry year, then these twelve years of waiting will be in vain.

This only means that there is a weak wind in the wind at this time. To pick out this weak wind from the autumn wind is another matter.

The Buddhist scriptures record an instrument for collecting wind and an instrument for collecting wind.

The instrument for collecting wind must be made from the material of Xin Jin into a wind-catching net. The mesh must be three inches, three points and three centimeters, and the thickness of the net rope must not exceed one millimeter. When the wind-catching net is spread out, it must be large enough to cover an area of ​​one mile!
Xin metal is soft in nature, so the requirements for refining techniques are extremely high. Moreover, such a fine net, if it wants to collect the killing golden wind, it will be blown apart if you are not careful.

If everything is lucky and the net is not broken, you can catch some bad wind at midnight. The wind will hang wind dew on the Xin net, which is also called Xinlu or Death Dew in Buddhist scriptures.

After the wind and dew take shape, they must be picked up immediately and collected in a wind-collecting vessel, which is a vase made of lead and tin using a secret method. Otherwise, they will disperse again immediately.

I can collect all the wind and dew on the Xin web tonight, it would be good if I could get one.

In order to cultivate the Wind of Decline, one has to swallow the Wind Dew. Once the Wind Dew enters the body, it will be another kind of danger. If you are not careful, your life will be cut short. What's worse, once the Wind Evil enters the body, you will be turned into a pile of dry bones on the spot.

Cheng Xinzhan looked at this with some sighs. It was no wonder that the Taoist practice of Disaster Wind had been lost and Buddhism was about to be cut off.

And as he watched, he felt something was wrong. This bad wind, or disastrous wind, seemed to be a kind of Tiangang?

It is so particular about the weather that it can condense into dew, and it must be stored in lead containers. It is very dangerous to take it.

Isn’t this also the characteristic of Tiangang?

However, in the Taoist canon that Cheng Xinzhan read, there was no Tiangang that could correspond to it.

Could it be that it is too rare in the world, and the number of people who have refined it is even smaller, so it has not been recorded in the books?
This is not impossible, because although the thirty-six Tiangang are a fixed number, the Tiangang also have a lifespan. Some die of old age, and some are born. As time goes by, it is natural that the record of all the Tiangang in the world will not be complete.

If it really is a Tiangang, then such a Tiangang that can change the weather would be ranked very high in the world today.

Tian Gang is hard to come by, and Cheng Xinzhan feels that there is little hope of catching him, so he goes to look at the human method.

He only took a quick glance and felt that the heavenly method was more reliable.

(End of this chapter)