Primordial Era: Exceptional Comprehension, Destroying Buzhou Mountain at the Start

Chapter 107 The Primordial Wilderness is Like a Graveyard, Burying the Path of Demons and Gods

"The three realms of the Western Journey are incomplete, and the missing parts are the key to the Buddhist lineage, which also involves the realm of the Great Dao and the Primordial Chaos. This is the same as the three methods of severing the Dao in the Immortal Dao system."

"Buddha Emperor Qing, do you mean that both the Three Methods of Severing the Path and the Three Realms of the Journey to the West have flaws? And that these flaws were intentionally left by you?" Jieyin clasped his hands together, still looking at Emperor Qing with piety, not daring to...

There was a hint of dissatisfaction.

"You are very wise. As you said, the Three Realms of the Journey to the West that I created are flawed. After all, it involves the methods of the Great Dao and the Primordial Chaos, so I naturally cannot pass them on casually. Therefore, I deliberately left something behind. Among them, after the Three Methods of Severing the Dao, there is a method for seeking..."

The Three Paths of Tao. And after the Three Realms of the Journey to the West, there is the Three Collections of Nine Transformations. Since Emperor Qing used Journey to the West as a concept to create…

How could the path to enlightenment in Buddhism be complete without Tang Sanzang, the central figure in Journey to the West?

Tang Sanzang was known as the Tripitaka Master, but on Earth, the Tripitaka doesn't refer to a Taoist title, but rather represents a state of being. The Tripitaka Master is an honorific title for someone who is well-versed in the three baskets of Buddhist scriptures: Sutra, Vinaya, and Abhidharma.

Secondly, in the novel Journey to the West, Tang Sanzang was reincarnated nine times. As a result, he traveled westward in all nine lifetimes, but encountered Sha Wujing eight times along the way. This time, he was killed by Sha Wujing, who then took off the heads of Tang Sanzang's eight reincarnations and refined them into a treasure.

Therefore, Emperor Qing used this concept, intertwined his own wisdom, and created the Three Treasures and Nine Transformations method.

Looking at the devout Zhunti and Jieyin, their eyes filled with longing, Di Qing slowly said, "The core of the Tripitaka Nine Revolutions Method has two aspects: burial and nine revolutions. Burial means burying the self, burying cognition, burying the Great Dao, seeking the Great Dao within burial, and pursuing chaos within the Great Dao."

"To seek chaos within the Great Dao? This..." Jieyin asked in bewilderment, his hands clasped together in a devout plea.

With a flick of his sleeve, Di Qing slowly spoke, accompanied by the flowing river of wisdom: "Searching for chaos within the Great Dao is also a helpless situation for Buddhist cultivators. After all, the Immortal Dao system was passed down earlier, and those cultivators who cultivate the Immortal Dao system and even touch upon the Primordial Chaos of the Great Dao all have profound foundations and extremely high aptitudes. Just like the Creation Immortal Venerable and the Life Immortal Venerable. Each of them has a foundation relatively close to the Chaos Demon God."

"In contrast, cultivators in the Buddhist and Taoist systems are mostly those with low aptitude and insufficient foundation. After all, when the Buddhist and Taoist systems were created, the barrenness of the West was taken into consideration, so the cultivation of Buddhist and Taoist systems requires very few resources, and even less aptitude and foundation."

"Therefore, the Buddhist and Taoist systems have become the first choice for many cultivators whose aptitude and background are relatively inferior. And these cultivators naturally find it difficult to rely on the three methods of seeking the Dao in the immortal system to explore their own background and then pursue the chaos."

"After much deliberation, I finally created the Tripitaka Nine Transformations method. This allows Buddhist and Taoist cultivators to trace the characteristics of chaos within the great path they cultivate. After all, all three thousand great paths originate from the Chaos Gods, and by tracing our own path, we may be able to find the aura of the corresponding Chaos Gods."

"Immeasurable Buddha, I understand the profound meaning of Emperor Qing Buddha. Please grant me the Dharma!" Jieyin and Zhunti understood Emperor Qing's philosophy in creating the Dharma, and also knew their own shortcomings.

Unfortunately, when Jieyin and Zhunti are placed among the Western beings, their aptitude and background are already top-tier. However, compared to the Creation Immortals, their backgrounds are simply not up to par.

Therefore, the method of seeking chaos by delving into one's own origins is completely unsuitable for them. So they can only pursue the Great Dao and then comprehend the chaos.

Di Qing smiled with satisfaction. Talking to intelligent people was so easy. Although the words were profound, they were easy to understand, saving Di Qing the trouble of explaining.

At this moment, Di Qing also began to impart the teachings: "Speaking of which, the essence of this Tripitaka Nine Revolutions Method is also a kind of imitation, or even a re-enactment of the state of the fall of the Chaos Demon God. Therefore, the Tripitaka Nine Revolutions Method, First Burial, Buries the Innate Self. It buries the innate self and severs everything that belongs to the innate self. You must know that after we are born, we are innate beings. Afterwards, whether we cultivate or wander, we evolve according to the concept of the innate."

"The Chaos Gods were born from chaos, and were inherently chaotic beings. They had no understanding of the innate. Even though many Chaos Gods perished, at the time of their fall, they were still chaotic beings, still possessing chaotic bodies. Therefore, if we want to trace the state of the Chaos Gods at the time of their fall, we must bury our innate self, causing our innate origin and foundation to completely vanish into nothingness."

"The Three Treasures and Nine Transformations Method, Second Burial: Burying Innate Cognition. The principle is the same as burying the innate self. We bury all our own cognition of the innate, leaving only our cognition of chaos. After all, when the Chaos Demon God fell, he did not know what the innate was, only what chaos was and what the Great Dao was. In order to get closer to the fallen Chaos Demon God, we must also bury our own cognition of the innate."

"The Threefold Method of Nine Transformations, Third Burial: Burying the Great Dao. When the Chaos Gods completely perished, their flesh and blood, their spiritual treasures, and their divine souls either dissipated into chaos or became nourishment for the primordial world. However, the Great Dao cultivated by the Chaos Gods was difficult to extinguish and still remained in the primordial world, allowing us, the later generations of cultivators, to comprehend and cultivate it."

"Therefore, the Primordial World can be considered a special burial ground, a place where the Father God Pangu is buried, and countless Chaos Gods are buried. However, the Primordial World digested the flesh and blood and cognition of the Chaos Gods, leaving only their Great Dao."

"The Great Dao that buried the Chaos Gods in the primordial world, we too must bury our own Great Dao. By burying our innate bodies and innate cognition, we bury the decaying bodies that remain, and the Great Dao we cultivate. With this act of burial, we sense the corresponding Great Dao that the Chaos Gods buried in the primordial world. Then, through the pull of our respective Great Daos, we peer into the Chaos Gods, and then feel all aspects of chaos, imprinting the characteristics of chaos upon ourselves."

Jieyin and Zhunti listened intently, their expressions gradually changing as they fell into deep thought.

Undoubtedly, the Three Treasures and Nine Transformations method described by Di Qing is full of philosophical principles. Relying on this method, one can imitate the fall of the Chaos Demon God, imitate the experience of the Chaos Demon God being buried, and then, with this attitude of shared suffering, feel and be drawn to the Great Dao that the Chaos Demon God buried in the primordial world.

Then, using the Great Dao, one senses the remnants of the Chaos Demon God. From the Great Dao, one seeks the characteristics of the Chaos Demon God.

However, this method of pursuing the Great Dao and Primordial Chaos through death and burial is somewhat unsettling.

Di Qing could naturally see what Jieyin and Zhunti were thinking; "The method of the Three Treasures and Nine Transformations is to bury oneself, to pursue enlightenment through death. How can this not sound strange and dangerous? After all, one careless move and one could really perish."

"But there's nothing we can do about it. Buddhist and Taoist cultivators have such poor foundations and aptitudes that they can hardly accumulate enough resources to achieve the Great Dao of Hunyuan. So, with low aptitudes and foundations, they can only fight with their lives, paying the price to pursue the Dao. It can be said that if they don't achieve the Dao, they perish."

"Moreover, since the Tripitaka Nine Revolutions Method is called Nine Revolutions, it naturally requires burying oneself nine times in this way. After all, the Great Dao of the Chaos Demon God has been buried in the primordial world for far too long. It is difficult to draw upon the corresponding Great Dao in a short period of time by relying on one's own imitation of the traces of the Chaos Demon God's fall. Secondly, we have lived in the primordial world for far too long, and our understanding of the innate has been too long. Sometimes, simply burying oneself once is not enough to completely bury one's own understanding of the innate."

(End of this chapter)