Qi Xuansu saw the power of the "magic knife", and not only sighed that the senior who carved words on the wall was a master who could reach the sky, but also strengthened his determination to cultivate the "magic knife".

No wonder Sun Hewu asked him to read through it first, this is just the ninth knife, just as far as the original text is concerned, he does not deliberately comprehend the true meaning of it, but just looks at the number with his eyes, not as many as the hundreds of knives in the first impression, but it is by no means less, just ninety-nine knives.

Nine is the extreme, except for the "one" that symbolizes the beginning of the number, the people of the Taoist sect prefer this number the most.

From nine to ninety-nine, there is a ninety in between, and Qi Xuansu wants to read through the original text of "Magic Knife", but it is still far away.

Qi Xuansu settled for a moment, recovering the injuries on his body and the true qi consumed was still secondary, the key was to recover the spirit spent on fighting and preparing for the next fight.

In the previous fight, Qi Xuansu did not have the slightest defense, lost the first move, and rashly used the unskilled "Innate Divine Calculation", which was equivalent to being cocooned and self-bound, making every wrong step and losing the whole game in the end, so Qi Xuansu felt that if he was fully prepared to do it again, he would never stop at the ninth knife.

Half an hour later, Qi Xuansu recovered, only to feel that his spirit and spirit had been adjusted to the peak state, and he no longer used a hand knife or a "ghost knife", but directly took out the "Feiying" from the Sumeru object, and then immersed himself in the words on the wall.

Not long after, the sword-wielding figure reappeared in front of Qi Xuansu and rushed towards Qi Xuansu.

Qi Xuansu did not dodge or dodge, raised the "Feiying" in his hand, and greeted him directly from the front.

This time, Qi Xuansu no longer deliberately used tricks, but relied on his own experience, intuition, and instinct to fight this figure.

The two of them are fighting in one place, which can't be called a skill competition at all, it's simply a life-and-death fight, not fancy, not good-looking, but absolutely fatal.

Between the staggered staggered blades, there is only the ever-changing combination of basic knife moves, how simple how to come, how to come directly.

Qi Xuansu thus comprehended the first true meaning of the "magic knife" - killing technique.

This is a pure killing technique, and the reason why Song Zheng created this technique is not to pass it on to future generations, nor to teach his disciples, let alone to confirm or explore anything, purely so that he can kill people more efficiently.

Kill a river of blood, kill a mountain of bones, kill a mountain of corpses and a sea of blood.

Song Zheng was born in troubled times, it was a world where a person's life was as cheap as grass, famine and plague, soldiers and disasters, and it was really a thousand miles of red land, white bones and wilderness, and even ten rooms and nine emptiness, and Yi Zi was eaten. He is accustomed to seeing life and death, and he is also a person who does not care about life and death, and there is absolutely no moral burden in this knife, so there is no hesitation in the slightest.

Without hesitation, get rid of the shackles, and only then can we hope to bring the word "fast" to the extreme.

However, compared to the last time he was in a hurry, Qi Xuansu made great progress this time, and he persisted until the eighteenth knife before he was cut by a knife, and he was defeated.

It's just that Qi Xuansu is not satisfied.

Because Qi Xuansu and that figure are not substantially different, the realm cultivation is the same, the physique, true qi, and physical strength are comparable, and as a result, Qi Xuansu was "cut under the horse" by someone within twenty knives, this is pure skill inferior to people, there is no excuse to find, this is also the first time Qi Xuansu has encountered an opponent who can crush him in the same realm in a life-and-death fight.

Qi Xuansu sat on the ground, slowly recalling the sword moves performed by the figure, trying to imitate one or two, but Qi Xuansu found it difficult to imitate.

The reason is very simple, these knife moves are called improvisation if they are good, and they are chaotic when they are ugly, and they are completely changed according to the changes of Qi Xuansu, but they are like a set of knife techniques specially created to crack the "Great Yan Spirit Knife".

From this, Qi Xuansu understood one thing about one thing, the "magic knife" does not lie in the knife move at all, but in its true meaning, that is, the fundamental concept and logic. Therefore, the threshold of this Dacheng method is relatively high, and it is necessary to have a certain foundation in knife skills, and it is best to have rich experience in life and death fighting, and replace it with a person who does not know how to use a knife, or a flower garden Taoist who has not experienced the battle of life and death, there is no way to start.

Coincidentally, Qi Xuansu is the kind of person who has a certain foundation in sword skills and is experienced in the battle of life and death.

In the next few hours, Qi Xuansu tried a few more times, and the longest one lasted until the twenty-fourth knife, which was not easy. Because the figure born from the text is not immutable, it is not Qi Xuansu who can pass by rote memorization of his tricks, but as Qi Xuansu changes his moves, new changes are also born, forcing Qi Xuansu to speculate, imitate, understand, and deconstruct its logic and principles.

Although the "magic knife" is driven by instinct like a wild beast, the hunting instinct of a wild beast is also honed from hunting again and again, and it can hunt before it is born.

This is the reason why Qi Xuansu is constantly practicing now.

For Qi Xuansu, practicing knives is not a hard task, and being slashed a few times by that figure is nothing, not to the point of gritting his teeth and persevering, but enjoying it, not knowing the passage of time.

During this period, Sun Hewu also came a few times, but seeing that Qi Xuansu was immersed in it and there was no sign of losing control of madness, he didn't bother him, and he was happy to read next door.

The reason why the old man happily agreed to instruct Qi Xuansu was because of Zhang Yuelu's face and favor, and secondly, because he would not delay his business, even if Qi Xuansu did not come to him for advice, he would read the "Xuansheng Xiang'er Note" written by the Five Generations of Great Masters at hand, and guide the younger generations while reading, without delaying too much time.

As for why he came to read this book at a very old age, there were two main reasons.

First, because everyone lives to learn from all the time, no one can read all the books in the world.

The second reason is that "thinking about it" means that after studying, you have a new understanding and do not agree with the public's interpretation. In other words, after reading the works of Xuan Sheng, the Five Generations of Great Palm Sects had many new ideas, which were even different from the orthodox interpretations of the past.

If the Five Generations of Great Masters is just an ordinary person, this book is destined to become a banned book, but this is the Great Palm Sect that represents the orthodoxy of the Daomen, so it has become the orthodox official of the Daomen There are two conflicting and contradictory interpretations, and future generations are not good to judge rashly, it can only be said that this book is quite controversial, and only the old pedants who have completely stereotyped the ideas of Sun Hewu will read it, and after the young people read it, it is inevitable that they will be confused.

In the next few days, Qi Xuansu had been trying to read through the original text of the "Magic Knife" here, and finally stopped at the forty-eighth knife.

Then Sun Hewu interrupted Qi Xuansu's continued enlightenment, because June 15 arrived, and the upper palace of the Vientiane Dao Palace was about to usher in a three-month full closure, and a ceremony would also be held in the Qianyuan, mainly to give a lecture to the master of the palace, clarify the meaning and arrangements for the next three months, and encourage these juniors to forge ahead and do their best for the Daomen.

After all, the four sacrificial wine Taoists can already be regarded as the mainstay of the Daomen, and after they leave the palace, most of them will hold certain positions, which is an essential step.

Qi Xuansu could only leave this place temporarily.

Sun Hewu simply gave Qi Xuansu the key to this place and allowed Qi Xuansu to come and go freely, but just told Qi Xuansu not to go where he couldn't go, if there was any trouble, he would not be merciful, and he would definitely deal with it seriously.

On such an occasion, Sun Hewu also had to attend, so the two walked along the way and came to Qianyuan.

Naturally, this road attracted a lot of attention, a young four-grade sacrificial wine Taoist priest, and a high-ranking Taiyi Taoist priest in the Vientiane Dao Palace, which made many people start to guess which son this is.

When he came to the auditorium, Qi Xuansu found that the auditoriums of the Daomen seemed to be similar, all imitating the layout of the Golden Gate, even if he couldn't even enter the gate of the Purple Mansion, he could roughly imagine what the Golden Gate looked like.

Qi Xuansu also found that their position arrangement was also very particular, the four sacrificial wine Taoists were all in the front row, which was probably equivalent to the position of the real people, and the prepared sacrificial wine and the alternate sacrificial wine could only sit in the back, which was about equivalent to the position of one hundred and eight observers.

Of course, there are many more seats in the auditorium than in the Golden Gate, by no means more than one hundred and forty-four.

Qi Xuansu was arranged in the front row, he estimated that if this was in Jinque, this position was either Cihang Zhenren's, or Qingwei Zhenren's, and the position diagonally opposite him was the expressionless Yao Pei, and thanks to Yao Pei, it attracted the attention of the vast majority of people, making it much less people's attention to him.

Yao Pei has been closing his eyes and recuperating, indifferent to many inquisitive eyes, and he has not taken care of Qi Xuansu anymore, which is also reasonable, it is a Taoist Junyan who is on a par with Zhang Yuelu, and he has his own arrogance, and it is very rebellious to have a Zhang Yuelu who is interested in Qi Xuansu, strictly speaking, Li Changge, the little ancestor of the Li family, is probably also a little interested in Qi Xuansu because of "Xuanyu", if you add a Yao Pei, he is really the illegitimate son of the sixth generation of the Great Palm Sect.

On the other hand, it is the position of the high-level people of the Dao Palace, and when it is placed in Jinque, it is the position corresponding to the Great Palm Sect, the Deputy Head Sect, and the Great True People.

In today's Golden Gate, the position of the Great Sect Leader has always been vacant, even if it is the rotating Great True Man presiding over the proceedings, he only holds the back of the chair, and cannot sit on it openly.

The situation of the Vientiane Dao Palace is also similar, the position of the Grand True Man of the Palm Palace is vacant, it seems that the Grand True Man of the Palm Palace has not yet returned from the Golden Gate, and an assistant will speak on behalf of the Grand True Person, no matter what, this is also a second-grade Taiyi Taoist priest, and he is fully qualified for this.

However, what disappointed Qi Xuansu was that these precepts did not have much substantive significance, they were all official clichés, boring and boring, the speaker had no intention, and the listener had no intention, so it is no wonder that the palace has become a place to go through the motions.

Qi Xuansu had already begun to miss the stone room engraved with words.

7017k