"Ancestor, did you fight Gao Xingyu this morning? Is he really that strong?"
As a junior, it was actually a bit presumptuous to ask such a question to an elder. But Su Muqing was so curious that he asked the question directly because he was the best junior in Su Wenmao's family.
Su Mutong on the side also pricked up his ears. Although he came to report to his ancestors on the Su family's preparations for sealing the mountain, everyone knew the result of the direct contest between the two ancestors of the Su family and Gao Xingyu in the morning.
Everyone is concerned.
Su Wenmao shook his head, sighed, and said: "I didn't take action in the morning. In other words, in the contest between the Second Ancestor and him, I couldn't intervene at all.
Therefore, after the second ancestor was defeated and admitted defeat to his opponent, I also admitted defeat and stopped showing my shame. This is the suppression of rank. If you are not as good as you are, you are not as good as you are. There is nothing to say."
In the quiet room in the morning, Su Wenbing proposed a discussion after the two sides sat down. Everyone knew what happened and there was no need to elaborate. Since Gao Xingyu came to ask for an explanation, naturally the result would be tilted to whichever side had the stronger fist.
Communicating among stranger monks, sparring is relatively friendly, and the focus is more on mutual understanding. Although injuries are unavoidable, serious injuries or even death rarely occur during sparring.
There are many specific types of communication methods between monks such as "sparring", some of which are similar to proposition examinations. They can be roughly divided into two types: literary competition and martial arts competition.
Wenbi means you attack and I defend, and then the skills and defenses are interchanged. Wenbi can use magic or no magic, and only uses one's own spiritual consciousness to control the vitality to attack.
Martial arts competitions are closer to actual combat, except that killer weapons are generally not used, and consumables that assist attacks are not allowed, such as offensive talismans or elixirs that stimulate the human body's potential.
Control consumables are also prohibited from being used because they have special offensive properties.
All purely defensive consumables can be used, including recovery and treatment consumables.
It can be seen that the "sparring" method of fighting is really friendly to both parties. All that is required is to distinguish the level of strength, and there is no need to fight for it.
Wenbi is the most common among monks who are not familiar with each other. The two sides go back and forth, and it usually takes less than a few rounds to figure out the opponent's strength.
The discussion proposed by Su Wenbing is this kind of literary competition.
As usual, Su Wenbing's cultivation level is lower than Gao Xingyu's and he is the master, so he will be the main attacker in the first round.
Su Wenbing was still sitting cross-legged on the bed. He did not use any magic. Instead, he used his spiritual consciousness to control the simulated hand of vitality and grabbed Gao Xingyu.
Seeing that the two were preparing to fight, Su Wenmao quickly activated the defensive array in the quiet room. The two great monks at the mid-level Qi training stage competed here. Without the defensive array, one miss and the Su family's ancestral home would cease to exist.<
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The level suppression that Su Wenmao talked about is here. He has not yet developed his spiritual consciousness, so he can only watch and cannot participate in this level of competition.
Controlling the Great Hand of Vitality is the most commonly used method by monks who can release their spiritual consciousness. It is not only often used in battles, but also inseparable from the help of the Great Hand of Vitality in daily life.
The nearly substantial hand of vitality, under the subtle manipulation of the monk's spiritual consciousness, can almost be regarded as an extension of the monk's arm.
Su Wenbing's choice of this method in the literary competition was also to maximize his strengths and avoid weaknesses. He not only gave full play to his strengths of combining spiritual consciousness and vitality, but also avoided the shortcomings of his family's weak inheritance foundation and lack of powerful spells.
Su Wenbing had no problem considering it. This was indeed his best attack method in the Wenbi competition.
Moreover, he also has a small idea hidden in this. According to the principle of reciprocity, he does not use spells when attacking, but uses his vitality hand. Then when it is the opponent's turn to attack in the next round, he cannot use spells, but
You also need a soul to control your vitality to attack.
Su Wenbing did not have any confidence in the techniques recorded in his family's inheritance.
The other party is a genius who has reached the intermediate level of Qi training at a young age, and his cultivation level is one level higher than his own in his early years. From this, Su Wenbing can fully imagine how extraordinary the other party's inheritance will be. p>
Therefore, giving up magic and attacking directly with the simplest vitality was originally the plan Su Wenbing prepared for himself.
But after meeting Gao Xingyu and discovering that he had clear eyes, majestic momentum, and a mysterious aura that seemed to linger around him, Su Wenbing immediately made a decision. He would never compete with Gao Xingyu. Instead, he came up with his own plan.
Let’s practice our basic skills!
For monks at the mid-level Qi training stage, using spiritual consciousness to control vitality is really a basic skill.
This stage is when most monks can just release their spiritual consciousness, and everyone will use various methods to strengthen the control of spiritual consciousness over vitality.
Similar to Su Wenbing's method, there are many training methods to maintain a suspended state at all times to improve control. Although they are not the same, the actual effects of most methods are not as good as Su Wenbing's method. That's why Su Wenbing thought of using this method to confront Gao Xingyu.
Fight.
However, the gap in strength made everything Su Wenbing carefully planned in vain.
Facing Su Wenbing's big hand of vitality, Gao Xingyu didn't panic at all. The consciousness he released was like a flexible knife, swimming along the junction of the vitality and consciousness in the big hand of vitality, almost instantly killing Su Wenbing's big hand of vitality.
It lost control and before it could reach him, it fell apart and disappeared in the air.
Su Wenmao can still clearly recall the look of shock and disbelief on Su Wenbing's face at that time.
Indeed, Gao Xingyu's move was no longer a simple defense, but a crackdown. This stunned Su Wenmao and Su Wenbing, who came from a small family.
They have never heard that the powerful hand of vitality controlled by divine consciousness can be split apart instantly by the opponent. How much control of vitality and divine consciousness is required to achieve this?
Then, it was Gao Xingyu's turn to attack.
Su Wenbing, who was uneasy, steeled himself and used different spells to deploy three lines of defense in front of him.
One of the defenses even used a defensive talisman from the Qi training period. The price was really high. The key was that you might not be able to buy it even if you wanted to, which made Su Wenmao who was watching feel heartbroken.
Gao Xingyu looked at Su Wenbing's defense and launched an attack almost without thinking.
If Su Wenbing's attack is like a big hand of vitality, then Gao Xingyu's attack is like a finger of vitality, and the vitality content is several times less than Su Wenbing's big hand of vitality.
If it wasn't controlled by Gao Xingyu's divine consciousness, judging from the strength of this attack, people might mistakenly think it was sent by a monk in the Qi-nurturing stage.
The vitality fingers did not walk in a straight line, but in a floating and leisurely manner, gently touching the first line of defense.