Chapter 3172 (2/2)

The road represents the way from one realm to another.

For example, from quasi saints to pseudo saints, they need to go through the five corresponding realms of quasi saints, quasi saints' minor achievements, quasi saints' middle achievements, quasi saints' great achievements, and quasi saints' peaks. What kind of requirements do each realm need to achieve to break through. What kind of miracle needs to be satisfied for each realm to be crossed.

For example, from the false saint to the false saint, there are nine stages to go through What are the characteristics of each stage, what kind of requirements need to be achieved, and what kind of opportunities can be met to achieve or even break through

The stages and nodes that need to be experienced to upgrade the realm, the various requirements to be achieved and the opportunities to be met are the way!

If compared with the common things, the two realms are like two points with a certain distance.

The road is the middle way from one point to another.

This is the origin of the name of the road.

Compared with this, the way of practice is the basis for monks to cross the road between these two points, and it is also the method they use.

In a certain way, there is not much difference between the two - it is therefore, usually said, it is possible to equate the two.

The way of practice of a monk is directly regarded as a specific form of the road across certain realms.

However, it is obvious that the two are totally different if they are really studied.

In an abstract way, the difference between the two is rather vague. However, if we take the road between ordinary people as an analogy, the difference is obvious.

The road is a natural existence, connecting the middle road between two points. The way of self-cultivation of a monk is the way he uses it!

From this point of view, the difference between the two is obviously quite huge.

One is a natural thing, the other is just a method.

After such a transformation, the difference between the ways of practice of different monks has become obvious.

The same road, different people across the way is obviously completely different.

Some people walk past, some run, some fly directly, some dance Yangko, and some even climb directly

Different people have different choices, but their final way is to go through that road, and they all cross the road between two points. From one point to another, they follow the same road!

This is precisely the reason why the road across a certain realm is the same, but different monks have different ways of practice.

However, the roads that can be chosen by many transcendent people in the world today are the real roads, not the practice of some monks. Even if they were opened up by the five robbers, it is the same.

After all, the five robberies themselves opened up these roads in order to break through the road from the five robberies to the six robberies.

The different roads opened up by different five robbers are just like the roads they opened between two points, one by one with different tracks.

At this time, some of these roads are extremely distorted, some are interrupted in the middle of the road, some are suddenly narrowed to make it difficult for people to pass through in some places, etc., with various defects.What many of the four robbers have to do is to choose one of these roads which is closest to the real straight road and get it through

However, it is obvious that the five robbers have their own way of practice.

To compare with the ordinary road, they have their own way to go!

And different ways of driving, facing different obstacles, the difficulty is obviously different. But this kind of different difficulty, obviously will let it has the different choice when opening up the road.

For example, if you travel by flying, you will not pay more attention to the differences in terrain, but you will pay more attention to the changes of air flow, temperature and humidity in the sky

Under such circumstances, if people who are used to walking on the ground set foot on this road, it is self-evident how they will feel. It will inevitably feel that everywhere is dangerous, everywhere is difficult to cross the point, more will feel that their own way of driving for this road is so untimely.

In this way, in order to get through this road, he will naturally start to change his way of driving, walking on the ground, gradually changing to fly in the sky. Of course, this is not an easy thing. If you want to change from walking to flying, the span is obviously too large.

If you want to go through this process directly, it is obviously too difficult.

So, generally speaking, after the change, what it can do is just glide

But from walking to gliding, this is equivalent to not only breaking away from their own way of driving, but also unable to reach the way of the people who opened up the road. Finally, they are in an awkward state of no going up or down!

This is also the current situation of the existence of the man who has just accomplished the five robberies.

This change, obviously, is not good for the friars.

However, this kind of change is unavoidable.

After all, the road is here. If you don't change the way you go, you will encounter countless dangers and difficulties that should not have happened!

In such a situation, you obviously have to adjust your way of going through the road.

As long as this kind of adjustment is to adapt to this road, it will naturally move closer to the way in which the road was created.

This is the essence of the practice of the five robbers who created the road and distorted the practice of the monks who tried to follow the road later!

We can imagine the difficulty of avoiding such distortion.

It can be said that as long as they want to follow that road, this distortion is inevitable.

Those four robbers soon realized this, and their faces became more and more dignified.

It is obviously unacceptable for most of them that their own way of practice is distorted.

After all, the way of self-cultivation can be said to be the condensation of all one's own, and the distortion of the way of self-cultivation is almost equivalent to the distortion of all one's own!