Simon was quite satisfied with the new palm technique he had created, though he also understood that it couldn't truly be considered a martial art. At best, it was a way to squander internal energy. This palm strike was often riddled with errors and flaws. Its only remarkable aspects were the grand divine intention of Mount Sumeru and the innate energy's ability to draw in natural vital energy.
Powerful divine intention meant that enemies would be intimidated; if they couldn't break through the mental pressure, they wouldn't be able to dodge.
The connection between heaven and earth meant that the power of this palm strike would increase over time before hitting its target, until Simon's vital energy was withdrawn, at which point the palm's power would dissipate into nothingness.
This palm technique could be said to have unlimited potential, provided Simon could build a strong foundation, become a grandmaster of martial arts, and continuously refine this skill. Only then could it display its infinite power.
Zen Master Zixing, who had been lurking in the woods, leaped onto Lian Tian Peak, feigning a hurried arrival. He glanced sideways at the few monks with blissful expressions, then a smile bloomed on his face as he approached Simon. "Was that a Bodhisattva's palm strike just now? This humble monk wondered why there was a sudden celestial phenomenon. It turns out the Buddha Child has perfected his divine skill. Truly, this is cause for celebration..."
Simon felt utterly helpless against this old Bald Donkey's thick skin. "You clearly saw it."
"Uh, speaking of which, it's just a coincidence that this humble monk was passing by. Amitabha," the abbot turned, sternly glaring at the accompanying monks. "Instead of practicing martial arts and meditating in the temple, you've come here to disturb the Bodhisattva's tranquility. Follow me now!"
"Abbot, just tell me directly what you need."
Upon hearing this, Zen Master Zixing's icy demeanor melted away. "With the Bodhisattva's discerning eye, this humble monk indeed has a worldly matter to trouble you with."
Once the abbot explained his troubles, Simon understood.
It turned out that a group of monks from another temple were coming to debate scriptures and engage in Zen discussions. Their goal was not to surpass the Shaolin monks, but rather Lu Yuan Bodhisattva.
They wanted to prove that they possessed greater Buddhist wisdom than Shaolin. They hoped to defeat Shaolin through debate and invite the Bodhisattva to their temple.
The abbot was quite nervous about this. After all, while Shaolin was called a Buddhist temple, its monks were actually more skilled in martial arts. The so-called unity of Zen and martial arts essentially meant muscles and Dharma coexisting. Getting them to beat up the challenging monks from the other temple wouldn't be a problem, but surpassing them in verbal arguments would be a tall order.
Simon asked him, "Which sect are they from?"
"They are from the Vinaya School," the abbot replied, looking uneasy.
"So, are you going to engage in 'hitting the machine' (Zen riddles) or 'comparing arts' (scriptural debate)?"
"Comparing arts," Zen Master Zixing said, his face scrunching up at the mention of it.
Simon nodded, finding it normal. After all, Zen Buddhism emphasizes spiritual nature and sudden enlightenment, making it inherently difficult to discuss Buddhist cultivation directly. It often expresses profound spiritual states through various obscure metaphors. In contrast, the Vinaya School is very serious and strict, practicing Buddhism diligently and not engaging in such contemplative methods. Therefore, if they didn't discuss scriptures, the two sides would have nothing to talk about.
Engaging in Zen riddles would be unfair to the guests, while comparing arts, which tests the ability to interpret classics, is a monk's fundamental skill. If they competed in this, neither side could object.
"More exchange is beneficial. If they wish to see me, let them come. Do not obstruct them."
"Yes," Zen Master Zixing, seeing Simon's decisive word, did not press further and immediately took his leave.
The accompanying monks left with the abbot, and Simon stood alone on the mountain, letting the wind blow for a while, before returning to his abode.
His small dwelling had the feel of a single dormitory room. The entire interior was no more than twenty square meters and was originally meant for monks guarding the Scripture Pavilion, so the conditions were quite basic.
It was a square room, facing south. The two wooden doors were thin and old. The windows, which had accumulated some dust, were hastily cleaned by the sweeping monks and fitted with new paper, which was sufficient to block the wind.
Stepping inside, Simon shook his head helplessly. The small room, which originally contained only a wooden bed and a set of table and chairs, now had various decorations.
In front of the bed was a screen, with four panels inlaid with literati paintings of plum, orchid, bamboo, and chrysanthemum—the Four Gentlemen. Looking at the inscription's signature, it was actually painted by Xu Ranxue.
On either side of the screen were two potted plants: one a red pine, the other a camellia. Their leaves were still dripping with water, looking vibrant and lovely.
The desk had been replaced with one made of rosewood, and on it sat a small incense burner, with sandalwood incense wafting up, calming the mind.
Along the wall were several bronze mirror candle holders; lighting candles at night would surely make the room bright.
Beyond the screen, there was another long table, and on its display shelf were Simon's beloved antlers, along with a coral ornament.
Simon looked back at his bed, which hadn't changed much. Besides the new bedding, only two nightstands had been added.
In the corner was a chamber pot, which was even made of lacquerware.
Opening a nightstand, inside were neatly arranged scriptures, not many in number, but quite comprehensive in variety.
Looking down, he saw a box under the bed. Simon dragged it out.
It had wooden carvings and copper knobs, with a golden lock from which the key protruded.
Upon opening it, inside were the treasures originally gifted by the bhikshunis of Yigu Nunnery. Besides the antlers and coral placed on the table, the remaining five items were carefully arranged at the bottom of the box.
Returning the box, Simon surveyed his dwelling once more.
The already small space now felt a bit cramped.
He moved the two space-occupying potted plants outside, and made no other changes.
Soon, Shaolin Temple would be very lively. Besides the Qingming Festival when pilgrims would come to the temple to pray for blessings, they would also have to deal with the monks of Jingye Temple from the Vinaya School who were coming to challenge them.
However, none of this concerned Simon.
He began to practice a new internal martial art, the Luohan Skill, which strengthened the outside while refining the inside.
Luohan is the abbreviation for Arhat, who are also great practitioners.
The Luohan Skill is a dynamic exercise formed by imitating the physical movements of the Sixteen Arhats. Inside Shaolin Temple are golden statues of the Sixteen Arhats, cast by a revered senior monk. Each is vibrant and lifelike, with graceful and expansive postures, hands forming mudras, and a dignified presence. What appear to be ordinary statues are actually the movements for practicing the Luohan Skill.
The Luohan Skill belongs to the Vajra internal martial arts. The best time for practice is autumn, and the best time of day is from Shenshi (3-5 PM) to Xushi (7-9 PM). When performing the exercises, it is best to face west to draw in the energy of metal.
As the postures change, one should visualize the divine intention of the Sixteen Arhats, achieving a state of external movement and internal stillness, great relaxation and great tension. This is when one's power grows most effectively.
Practicing the Luohan Skill strengthens the body. Upon mastery, one will not fear heat or cold, and will be strong and robust.
Having obtained the cultivation method from Jueguang, Simon's daily tasks now included one more item.
Since practicing with antlers on his head was inconvenient, he transformed his appearance into that of an ordinary young monk. His antlers became ethereal, and the dark hair on his head fell out, burning into luminous flames in mid-air and dissipating into nothingness.
He was now considered a 'leak-free body'; any body parts that detached would return to superior affinity.
Even the sweat after practice would turn into specks of starlight and vanish.
This avatar was always clean and fresh, untainted by dust.
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