But if you dig deeper, from the internal strength of Buddhism, there is still a faint shadow of Taoist internal strength.

Buddhism from Tianzhu has already been assimilated by the Central Plains for many years.

The practice of pure Buddhism has no internal strength.

They practice more spiritually than on themselves.

The internal strength of Buddhism is also only available in the Central Plains or those Buddhist sects that are deeply influenced by the Central Plains culture.

Over the years, these Buddhists, who have been deeply influenced by the Central Plains culture, have combined their own unique things with some things from the Central Plains culture and Taoism.

It's just that there is something deep in it that belongs to Buddhism.

Therefore, if you do not have a deep knowledge and understanding of Buddhism and Buddhism, practicing Buddhism and martial arts can be said to be half the effort, and even some people who practice Taoist internal skills will go crazy because of the completely different ideas in it.

It is precisely because the Central Plains Taoism has a trace of ties with the Buddhism that has been integrated into the Central Plains, so it is rare to go mad when it is generally touched by the internal strength of the two families or when the thinking is not deep.

It is only when you go deeper and deeper that there is danger.

Of course, if someone can deeply understand both of them to a very high level, then Buddhism and Taoism are not a dream.

It's just that this is not something that ordinary people can do.

Therefore, the traditional qigong of the Central Plains and China can be said to belong to the internal Dangong, including the internal strength of Buddhism.

The root of Nei Dan Gong is the Taoist theories such as the change of yin and yang, the five elements of life, the unity of heaven and man, and the correspondence between heaven and man, as well as the rich knowledge of Chinese medicine mastered by Danshi (during the Tang and Song dynasties, Taoism was already influenced by the outer sects such as Yin and Yang and Confucianism. The theory is still based on Lao Zhuang's learning, but the whole system. It has far surpassed the learning of Lao Zhuang).

Absorb external qi, nourish internal qi, and yin and yang, pass through the meridians, and implement it with the saying of 'refining and refining qi, refining qi and transforming gods, refining gods and returning voids'.

In the Han, Jin and Tang dynasties, Neidan Gong gradually dissolved with Daomen martial arts. Become an inner martial artist. Later, it was combined with the Buddhist ideas that came to China to preach, and became the unique Buddhist martial arts of Buddhism in the Central Plains.

The inner martial arts conceal the inner pill technique and can be used, so many cultivators also use the inner martial arts as a shortcut to alchemy and cultivate the mind.

Cultivating Nei Dan or Nei Jia Quan can generally make the weak person's physique quickly become stronger within a year or two.

And the Tai Chi of the Wudang School is the best in the inner boxing.

In addition to these internal schools that contain the philosophy of Inner Danshu, there are also Wai Danshu.

Wai Dan generally refers to the Taoist smelting of pills through various secret methods, which are used to eat, or directly consume certain sesame herbs. To ignite one's own yin and turn it into yang.

In addition, the Taoist Wai Dan can also refer to 'the pure spirit qi of the void'.

Wai Dan can also refer to alchemy or Taoist spells such as talismans, thunder spells, etc.?

In addition to Taoism, Fangshi is also proficient.

Monks can also be said to belong to the Taoist lineage, but they are not exactly the same as monks.

It can be said that the earliest Taoism evolved from the ideas of the monks.

And Zhenqian Daoist obviously belongs to the family of Taoists who advocate Wai Dan art.

Sitting down in the Dan room, the Zhenqian Taoist asked the little Taoist priest to bring the famous tea of Huashan.

Zhuo Yihang also expressed his greetings for Master Ziyang Zhenren.

Zhen Qiandao said: "I haven't seen the teacher for ten years. I can't imagine that he has trained such a good apprentice! After a pause, he took a sip of tea, and said, "Your third uncle, Hongyun Dao, was a month ago." I've been here before! ”

Zhuo Yihangqi said: "What is my third uncle here for?" ”

Zhenqian Taoist said: "I heard that there are four second-generation disciples under your Wudang sect, all of whom were arrested by the Jade Rakshasa and seemed to have been insulted. The people of Hongyun Dao are looking for the Jade Rakshasa to settle accounts! I persuaded him and persuaded him. persuaded him not to fight with juniors, and later I don't know if he went? ”

At this time, Zhuo Yihang didn't know that Zhuo Bufan had encountered the Jade Rakshasa when he was escorting his grandfather Zhuo Zhonglian.

He didn't know even more, because of Zhuo Bufan's reason. The Jade Rakshasa did not embarrass the people of the Wudang faction too much, but released a few people very happily. Not even the slightest damage was received.

It's just that it is precisely because of Zhuo Bufan that the Jade Rakshasa is very unhappy with the Wudang faction.

Although the Jade Rakshasa did not embarrass those Wudang disciples. After Geng Shaonan came, he directly asked Geng Shaonan to take people away.

But the Jade Rakshasa still offended those Wudang disciples unintentionally.

It turned out that when the four Wudang disciples were entrusted by Meng Can to send letters through the Jade Rakshasa territory, they were born into famous families and had a more or less sense of superiority.

This sense of superiority is both envious and extremely annoying to others, especially those in the green forest.

However, these Wudang disciples met the copycat people of the Jade Rakshasa .

This encounter, there is a problem.

The conflict was inevitable, and in the end, several Wudang disciples were arrested in the Jade Rakshasa cottage.

Among them, some insults are indispensable, but for Wudang disciples, sometimes, this mental insult is more remembered and humiliated than physical harm.

Seeing these proud Wudang disciples, the Jade Rakshasa was also a merciless direct blow, letting them know that relying on the prestige of the master was not something to be proud of.

Even the Jade Rakshasa inadvertently said the words of the Wudang Sect.

This was just an unintentional sentence of the Jade Rakshasa, but it was firmly remembered by these Wudang disciples.

After meeting Zhuo Bufan, the Jade Rakshasa hated the Wudang disciples even more.

Once, I inadvertently said a sentence, which roughly means that they are all people of the same sect and practice the same martial arts, but why is the gap so big.

At first, they looked down on Wudang martial arts, and then although they did not continue to humiliate, in the hearts of these Wudang disciples, it was even worse than humiliation, because they all knew the gap between themselves and Zhuo Bufan, but they knew it, but they couldn't tolerate others to talk about it, especially a female robber who had just arrested them.

This is undoubtedly belittling them.

They didn't hate Zhuo Bufan, but they planted a trace of hatred for the Jade Rakshasa in their hearts.

After returning to Wudang Mountain, the people of Hongyun Dao heard from them that the Wudang faction that the Jade Rakshasa had said was nothing more than that, and several people were caught and imprisoned by the Jade Rakshasa for a period of time.

In the eyes of the people of Hongyun Dao, this is a provocation to the Wudang faction, and it is also a humiliation to the Wudang faction.

Therefore, after the Red Cloud Dao people angrily trained a few more disciples, they had the idea of going down the mountain to find the bad luck of the Jade Rakshasa .

The people of Hongyun Dao also heard some stories from Geng Shaonan, and knew about the Jade Rakshasa encountering Zhuo Bufan, and even a few Wudang disciples were able to return safely, also because of Zhuo Bufan. (To be continued......)

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