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The one hundred and twelfth year of Zhaowu.

The aftermath of Yi Huawei's abdication has not yet subsided, and the new emperor Zhu Youze has already set his sights on the empire's vast territory and complex forces. Over the past hundred years, the fate of the Sun Moon Divine Sect and the six major sects under the iron fist of the empire and the torrent of the times has long been settled.

Ren Woxing, the former leader of the Demon Cult, chose to compromise after his daughter Ren Yingying became the queen and Yi Huawei showed absolute force and control. He did not die from the backlash of the Star Absorbing Art as in the original novel, but retreated behind the scenes of Blackwood Cliff with the acquiescence and even a certain degree of "protection" of Yi Huawei. He was still the leader in name, but the real power in the cult had gradually been taken over by Ren Yingying's power (through the influence of the queen) and the infiltration of the court. He spent his later years in relative peace (perhaps full of reluctance and loneliness in his heart), and finally died in Blackwood Cliff. His death symbolized the complete end of an unruly demon of the old era who tried to fight against order with force.

Xiang Wentian, the "king of heaven", is one of the few high-ranking members of the Sun Moon Sect who understands current affairs and has outstanding abilities. He saw clearly the unstoppable rise of the empire and took the initiative to move closer to the court. With his extraordinary martial arts, experience in the underworld, and organizational skills, he became a key figure in the court's recruitment of the remnant forces of the Sun Moon Sect and successfully transformed. In the early days of the establishment of the Martial Arts Academy, he held important positions (such as one of the first chief officers of the Special Operations Department responsible for coordinating the recruitment of sects and handling disputes in the underworld). With his thunderbolt methods and prestige in the underworld, he made great contributions to the court's rapid stabilization of the underworld order in Jiangnan and some border areas. In his later years, he was awarded the title of earl, and his family successfully integrated into the emerging powerful class of the empire.

The demise of the eight elders was the most tragic and shocking event in the history of the Sun-Moon Sect.

At the beginning of Yi Huawei's accession to the throne, at the critical moment of implementing the "Martial Law" and the martial arts academy system, several powerful elders of the Sun Moon Sect, led by Tong Baixiong, relied on their martial arts prowess and refused to submit to the king's rule. They not only refused to register with the martial arts academy, but also condoned and even instructed the followers in many places in Jiangnan to continue the past "devil sect" style - robbing the rich, killing innocent people, and resisting the government, trying to maintain an independent kingdom. Their behavior seriously challenged Yi Huawei's bottom line and the authority of the new policy.

On a dark and windy night, Yi Huawei went to Jiangnan in person. Without a large army approaching, he used overwhelming strength to kill the eight elders and their core buddies one by one in their respective strongholds, secret rooms, and even in the killing arrays they jointly set up!

The whole process was clean and neat, leaving only the dragon-patterned token symbolizing the majesty of the court and the elders' expressions of disbelief and horror. When the news spread, the entire martial arts world was speechless. The demise of the eight elders and their followers declared in the bloodiest way the absolute majesty of the imperial law and the unfathomable power of the emperor. This completely shattered the backbone of the old forces of the Sun Moon Sect, and also cleared the biggest obstacle for Ren Yingying and Xiang Wentian to subsequently integrate and transform the remnants of the sect.

After the core leaders died, the Sun Moon Sect as an independent, confrontational organization no longer existed. Blackwood Cliff was taken over by the imperial court and once became a secret prison for serious criminals and a base for the Martial Arts Academy to study certain special skills (such as the fragments of the Star Absorbing Technique). Later, part of the area was converted into a royal palace.

Most of the lower-level followers were dismissed or integrated into the local areas. Some of those with special skills (such as medicine, poison, machinery, intelligence) were absorbed by the court and the martial arts academy. A few of Ren Yingying's old followers who were loyal to her became her private forces or integrated into her huge family power.

Ren Yingying and her six princess daughters became the biggest beneficiaries of the Sun Moon Cult's legacy. They used the remaining connections, wealth, and certain secret resources (such as intelligence networks and overseas bases) of the Cult, combined with the honor and resources of the royal family, to establish a huge invisible empire in the imperial business, intelligence, and even emerging technology fields (such as private investment in early steam machinery). Although the Ren family does not directly hold power, its influence has penetrated deeply, becoming one of the top families in the empire and an important pillar for maintaining the power of women in the harem. Their existence is a peculiar and successful "rebirth through a shell" of the Sun Moon Cult under the imperial order.

Shaolin Temple successfully transformed into a "Zen and martial arts holy land" and "cultural treasure" officially recognized by the empire. Its core function is not only to pass on martial arts and Buddhism, but also to be entrusted with an important cultural diplomacy mission.

The essence of Shaolin martial arts (including the core principles and training methods of the 72 unique skills, as well as some basic chapters of the "Yi Jin Jing" and "Xi Sui Jing") have been systematically organized and included in the Wudao Academy. These classics serve as an important reference for studying human potential and improving the basic martial arts education system of the empire. Some of the content is also used as a high-level resource for rewarding meritorious people. The advanced part still needs to be strictly approved to ensure that the core is not leaked.

Shaolin monks focus on the study of Buddhism, the inheritance of martial arts (within the regulatory framework of the Budo Academy), medicine (Shaolin secret medicine is officially supported and promoted) and cultural protection.

Yi Huawei deeply understood the importance of cultural soft power. In the middle and late stages of his reign, as the empire's naval power became unprecedentedly strong (steam-wrecked ships traveled across the world), and the territory expanded to the coasts of the South China Sea and the Indian Ocean, and even further to the New World (such as Mexico), he began to consciously use religion as an extension of the empire's influence. He personally issued an order, requiring and strongly supporting the Shaolin Temple to select elite monks who were proficient in Buddhism, highly skilled in martial arts, and familiar with foreign languages ​​or local customs to form a "Dharma-spreading mission."

The mission of the Dharma Mission was to spread Buddhism. They boarded the empire's ocean-going ships and traveled to newly conquered territories (Luzon, Java, coastal outposts of the Indian subcontinent), important trading partners (such as Persia and the Ottoman Empire), and the newly-contacted "New World" (Mexico, Peru, etc.). They established Zen temples and preached sutras in the local area, spreading Chinese Buddhist thought that integrated the empire's concepts of "harmony", "loyalty to the emperor", and "order", aiming to appease the newly-conquered people and enhance the cultural appeal of the empire.

The monks in the delegation demonstrated Shaolin Kung Fu on appropriate occasions. This was not only a cultural exchange, but also a silent deterrent, showing the unfathomable depth of the imperial martial arts to foreign countries (combined with the explicit deterrent of imperial firearms). They had non-lethal "martial arts exchanges" with local indigenous warriors and swordsmen of Spanish colonists in Mexico City, and became famous for a time.

The monks on the mission were also an important information channel for the empire to understand foreign cultures, religions, customs and even potential threats. They acted as religious people and were often able to access levels that official envoys could not reach. Their observation reports were directly delivered to the empire's top brass and the Intelligence Analysis Department of the Martial Arts Academy through special channels.

Shaolin temples often became important footholds and shelters for imperial merchants overseas, promoting the stability of trade networks. At the same time, the temples also attracted some local residents to convert or yearn for the empire, indirectly promoting immigration and naturalization.

A hundred years later, the status of Shaolin Temple in China has become even higher and more stable. It not only enjoys privileges such as tax exemption for temple property and a certain degree of autonomy, but is also highly respected for its important national cultural mission. The abbot is usually the honorary vice president of the martial arts academy and often attends major state events as a representative of the empire's religious culture.

Overseas, the Zen temples named "Shaolin" have become an important symbol of the imperial cultural influence. Although they may not be able to shake the deep-rooted religious beliefs of the locals (such as Catholicism in America), they have successfully implanted the imprint of imperial culture in many places and cultivated a group of pro-imperial local elites and believers. Some overseas Zen temples have even developed unique branches that incorporate local elements.

Shaolin Temple became one of the best interpreters of the empire's philosophy of governing the country with a balance between civil and military affairs. The spirit of "the unity of Zen and martial arts" was partially absorbed by the imperial government and used for the army's willpower training and social moral education.

There is a special "Religious and Cultural Coordination Department" in the Budo Academy, in which the Shaolin School has an important say. It is responsible for evaluating the effectiveness of overseas Buddhist missions, training expatriate monks, and studying the dynamics of foreign religions.

Shaolin Temple is not only a martial art that has been integrated into the imperial system, but also an important tool for the empire to export culture, enhance soft power, and assist overseas rule. Yi Huawei used the religious attributes and martial arts reputation of Shaolin Temple to cleverly incorporate it into the chess game of the empire's global strategy, giving it a special status and historical mission that far exceeds other martial arts.

The Wudang sect is similar to Shaolin, positioning itself as the "authentic Taoist sect" and the "ancestral home of internal martial arts". The concept of Tai Chi was partially adopted by the imperial government to mediate social conflicts and promote health preservation. Wudang Mountain became an important Taoist cultural center and tourist attraction (there are already steam locomotives running to the foot of the mountain).

Wudang internal martial arts (especially the health-preserving part) were vigorously promoted by the empire. The Wudao Academy had a "Taiji Health-Preserving Research Department", in which Wudang played an important role. It had close relations with the imperial court, and the leaders of each generation were skilled in military strategy and often served as health consultants or guests for the royal family and important officials, making their influence more "worldly" and invisible.

Huashan Sect has the most transcendent and special status. The aura of "the hometown of the emperor" and "the mother clan of the emperor and empress" will never fade. Although it no longer directly interferes in the government, the leaders of each generation are the core senior officials of the martial arts academy (mostly symbolic honorary positions). Huashan has become one of the symbols of the empire's "martial spirit".

Yue Buqun and Ning Zhongze were revered as "Emperor's Teacher" and "Mother of the Nation". Their golden statues were enshrined in the Huashan Hall. Their tombs were erected on the Huashan Cliff for future generations to admire. Huashan swordplay (especially the official simplified and popularized version of Dugu Jiujian) was one of the compulsory courses for senior officers in the imperial army and students in the martial arts academy. The Huashan School itself focused on training elite disciples (mostly children of the royal family, nobles or gifted people), and was more like a top aristocratic martial arts academy.

The Kunlun Sect played an important role in the empire's westward expansion. With its familiarity with the geography, customs and people of the Western Regions and its own impressive military strength, it became an important auxiliary force for the court to manage the Western Regions (such as serving as guides, translators, and clearing out horse bandits).

The headquarters of Kunlun Sect is still in Kunlun Mountain, but its influence extends as the empire expands westward. Some elite disciples join the empire's western expedition army or the western branch of the martial arts academy. Its unique "Liangyi swordsmanship" and ice-attributed internal force skills are valued by the military for adapting to the cold environment of the western region. The sect is medium-sized and maintains a certain degree of independence, but the roster of core disciples is firmly in the hands of the martial arts academy.

The Kongtong School declined under the impact of the new era. Its "Seven Injury Fist" and other powerful but easily damaging skills were not popular in the imperial army and the martial arts system that emphasized efficiency, cooperation and sustainable development. It gradually transformed into a local school, with its influence limited to a corner of the northwest. Some of its boxing routines were included in the martial arts academy as a case study of human potential and limits.

The sect mainly relies on teaching basic martial arts, operating escort agencies (which gradually declined after the popularization of steam locomotives and fire guns) and some ancestral secret recipes for wound medicine. It has become one of the representatives of "traditional martial arts" and is facing the pressure of modernization.

The Qingcheng Sect had the worst ending. Yu Canghai's core disciples were wiped out by the imperial elite led by Lin Pingzhi (who combined firearms and martial arts), and Qingcheng Mountain was temporarily closed by the imperial court.

A hundred years later, only a few fragments of the Qingcheng Sect survived, and it was identified by the Martial Arts Academy as an "endangered traditional sect" and was subject to certain protective supervision (in essence, control). Its martial arts (Songfeng Swordsmanship, etc.) were fully collected by the Martial Arts Academy as research materials and historical specimens. The sect itself was in name only, and the mountain gate became an ordinary Taoist cultural attraction in the southwest of the empire. Yu Canghai's actions became a negative example of "not knowing the current situation and trying to stop a chariot with a mantis arm" in the Martial Arts Academy textbooks.

Mr. Mo Da of the Hengshan School was aloof. After the Five Mountains Sword School was integrated by the Empire, he chose to lead some of his disciples who did not want to be bound by rules to live in seclusion in the depths of Hengshan Mountain, focusing on the combination of music (Xiaoxiang Night Rain) and swordsmanship, almost isolated from the world. Over the past hundred years, his inheritance has become extremely secret and rare, almost like a legend.

In the early days of Yi Huawei's accession to the throne, during the process of implementing the "Martial Law" and integrating the Five Mountains Sword Sects, the Hengshan Sect did not encounter strong suppression because its members were all nuns, they acted low-key and did many good deeds (treating the wounded and adopting orphans).

Yi Huawei himself had visited Hengshan several times, either to inspect military affairs in the northern border or to handle a case involving Hengshan lay disciples.

Yi Huawei had a good impression of Yi Lin. He inquired about the Hengshan sect's adoption of orphans and issued an order on the spot to allocate part of the royal treasury to support the Hengshan charity.

A few years later, a plague broke out near Hengshan Mountain, affecting the villagers and some of his disciples. Yi Huawei received the news and sent imperial doctors with precious medicinal materials to provide support. Although he did not go in person, he sent his trusted guards to escort him. While helping with the treatment, Yi Lin became ill due to overwork and contact with seriously ill patients. A hidden disease left over from her early years of practicing martial arts was triggered, and her condition was critical. After learning about this, Yi Huawei used the extremely pure Beiming Divine Art (using its healing properties) and Hunyuan Yi Qigong to help her expel the disease from a distance, stabilize her injuries, and save her life. This incident made people in Hengshan Mountain have more complicated feelings about this "evil star" emperor.

After the establishment of the Martial Arts Academy, Yi Huawei summoned representatives of the Five Mountains Sword Sects to Huashan. Master Ding Xian and Yi Lin (who was now a core disciple of the Ding generation) went there.

Yi Huawei said to Yi Lin privately: "Hengshan's compassion is in line with the way of heaven. However, troubled times require severe punishments, and prosperous times require education. The good deeds you have done can be an example for Buddhists all over the world. I hope Hengshan will stick to his original intention, guide people to be good, and help me stabilize the world." These words are not only an affirmation of Hengshan, but also point out its way of survival under the new order.

Under the imperial system, the Hengshan School successfully transformed into a "Buddhist charity and female martial arts education center." They retained the essence of Buddhist practice, but were given more specific secular functions.

With the support of the imperial court and the royal family, the Hengshan sect managed charity halls, nurseries, and free clinics throughout the northern part of the empire. With the meticulousness and compassion unique to female monks, they became an important supplement to the empire's social welfare system, and were particularly effective in adopting war orphans and caring for the elderly.

Hengshan swordsmanship is rigorous and meticulous, with particular emphasis on defense and coordination, and is suitable for female practitioners. After the establishment of the Martial Arts Academy, the Hengshan School became the official base for the basic martial arts and martial arts education of female warriors (including wives of officials, female guards, female medical officers, etc.) designated by the empire. Many daughters of noble and official families would first lay a foundation in Hengshan before formally entering the Martial Arts Academy or other schools for further study, learning etiquette, martial arts, and basic self-defense techniques.

Hengshan School also became a place where some women (including palace ladies, retired female guards, and even noble ladies who suffered family changes) sought spiritual comfort and spiritual sustenance.

Yi Lin eventually became one of the most respected leaders in the history of Hengshan Sect (with the Buddhist name "Cihang"). She practiced Buddhist compassion throughout her life, presided over charity halls, and taught disciples. She was a model of "benevolent Buddha nature" established by the imperial government. After her death, she was posthumously named "Ciyou Imperial Master", and her relics were enshrined in the main hall of Hengshan, revered by the royal family and the people. Her three encounters with Yi Huawei also became a key footnote to the integration of Hengshan Sect into the imperial order.

A hundred years later, the Hengshan Sect is small in size, but has a unique and stable status. They do not participate in disputes in the martial arts world, do not pursue martial arts rankings, and focus on charity and education, which has won the respect of the royal family and the love of the people. The Wudao Academy has a relatively loose management of the Hengshan Sect, mainly supervising the use of its charity funds and the registration of core disciples. The existence of the Hengshan Sect is an important symbol of the empire's "benevolent government" and care for women.

...............

A hundred years later, the martial arts world is no longer the place where people take revenge and repay favors. It has been incorporated into the giant entity called the "Ming Empire". Under the roar of steam and the threat of muskets, and in the strict hierarchy and registration books of the martial arts academy, it has evolved into a different form.

The old grudges, hatreds, and honors and disgraces of sects were either buried by time or assimilated by the empire, and turned into files in archives, weapons in museums, and topics of conversation among the nobles after dinner.

Yi Huawei's departure took away a legend, and also took away the last trace of pure martial arts. The future belongs to the empire of steam, steel, muskets, population explosion, and the "new martial arts" era that seeks the meaning of existence under new rules. (End of this chapter)