Yinshan Record

Chapter 603 Where Does Divine Sense Emerge Like Lightning (Part 2)
The so-called formation is actually a very special method. If we want to talk about it in detail, we have to start with the basic understanding of the world by the Xuanmen (mystical sects).

In the view of Xuanmen (the school of Taoism), the foundation of the world is "Qi," which is the "primordial energy of heaven and earth." The primordial energy of heaven and earth is material, and their combination constitutes the entire world.

Qi, or the primordial energy of heaven and earth, is the most fundamental component of the world.

The mechanism of the operation of the primordial energy of heaven and earth is mostly generated by the mutual influence of the three laws of heaven among the nine laws of heaven and man.

Although the primordial energy of heaven and earth is real, the "I" that seeks to be separate from heaven and earth is not real.

Humans are born, grow old, get sick, and die. When I was first born, I was completely ignorant, a bewildered child. When I grew old, as my body aged, I also became dull and rigid. Even in my prime, I was still affected by external influences.

If your eyesight is impaired, you won't be able to see. If your hearing is impaired, you won't be able to hear.

Compared to this constantly influenced "me," the material world composed of the real primordial energy of heaven and earth seems utterly illusory.

Therefore, the Xuanmen (Taoist school) has a goal: "to cultivate truth through falsehood," which is also the origin of the original meaning of cultivation.

Discard the false "self" and dig out, refine and cultivate the true "self." This true self not only transcends the physical cycle of birth, aging, sickness and death, but also transcends heaven and earth.

This is the practice.

This new "true self" is composed of two major categories in Taoism: one is called "Yang Shen" and the other is called "True Form".

The so-called Yang Shen (Yang Spirit) refers to the realization that the survival of the physical body is not the most important factor. It involves strengthening one's mind and spirit, ultimately allowing the physical body to merge with the primordial spirit, abandoning the original form, and pursuing a more transcendent "Dharmakaya" (Dharma Body). In Buddhism, this is known as "Dharmakaya and Wisdom Life." The True Form, on the other hand, receives the essence of heaven and earth, constantly changing the originally destined-to-decay physical body, and achieving "the eternal and unchanging truth."

In the process of constantly refining and strengthening their true selves, practitioners have different understandings, follow different principles, and propose different methods, which is what we call "Dharma".

For example, the "Zhou Jue Yin Tian Secret Manual" that Su Che practiced essentially used the essence of the moon to continuously strengthen and enhance his "true self." On the other hand, the Shenxiao Dao revered thunder magic, and the "Xuanxiao Yingyuan Pudu True Technique" practiced within the sect used the power of thunder to nurture and strengthen the primordial spirit.

These "methods" all begin with the Nine Laws of Heaven and Man, progressing layer by layer, but ultimately they all lead to the same goal: transcendence.

Since practitioners possess the "Dharma" and act in accordance with it, they can naturally change the primordial energy of heaven and earth, that is, the external material world, and transform it according to their thoughts. This driving force that changes the original state of the primordial energy of heaven and earth is the "Dharma power".

The method of changing the external world is called "technique" or "supernatural power".

This is the foundation of Xuanmen (the Taoist school), and also the fundamental reason why Xuanmen differs from Buddhism, the Sword Palace, and other similar schools.

To paraphrase Su Che's words from his previous life, the fundamental difference between the major schools of thought lies in their differing worldviews on understanding the world and their methodologies for transforming it.

For example, Buddhism still regards the external world, or "the primordial energy of heaven and earth," as a combination of the "four elements" of earth, water, fire, and wind, denying the reality of the external world and pursuing the "true nature" within the mind. From this point of view alone, it is fundamentally different from Taoism. The difference between the two is definitely not as simple as whether or not one shaves their head.

The definition of longevity differs from the Xuanmen school's concept of "continuity" that constantly adapts to change. Instead, it pursues "extinction" in the state of "emptiness and non-emptiness of the Tathagatagarbha," regarding "Nirvana" as the ultimate liberation. This idea has already negated the significance of longevity in the Xuanmen school.

The immortality of Taoism is still a form of liberation for Buddhism, while Nirvana in Buddhism is tantamount to the extinction of immortality for Taoism.

Both methods involve manifesting a flame using magical power, resulting in the same outcome, but the underlying causes are completely different for both the Xuan and Buddhist sects. However, for sword cultivators, the entire principle changes once again. Of course, the principles of sword cultivation are more compatible with those of the Xuan sect, but diametrically opposed to those of Buddhism, even more so than those of the Xuan sect, making them adversaries.

Therefore, in this world there is "Lu Chunyang" who also cultivates the Xuan Sword, but the "Buddha Sword Discourse" of "cutting karma is not cutting people, killing is for protecting life" cannot be seen.

To return to the topic of battle formations, we must start with the "techniques".

Since magic power is the driving force for changing the material world, and supernatural powers and spells are the means to change the material world, then a question arises.

Once external driving force is lost, the universe, as a "whole system," naturally tends to return to its original "normal state."

Just like Su Che using "Nine Netherworld Burning God Yin Fire" to fight his enemies, he could naturally burn away all kinds of demons and ghosts, but the "law principle" of the Nine Netherworld Burning God Yin Fire itself determined that it could not continue to be maintained after the magic power disappeared.

It is destined not to spread or become inextinguishable like wildfires that follow the laws of nature.

There are methods in the spiritual practice world that can burn down the entire Epang Palace with a single lamp. For example, the karmic fire in Buddhism starts from the concept of "existence" itself. Once you get involved, there is no end to it.

However, practitioners always hope to maintain the "abnormal state" transformed by supernatural powers, just like the karmic fire in Buddhism, which naturally leads to different "techniques".

Refining weapons is one type, while array formations are another.

Through various arrangements, the laws governing the universe are altered over a long period, creating certain effects. It's like embedding a net into a calm body of water, constructing something unique within the existing laws of the universe.

This is a battle formation.

It is an attempt by cultivators to influence and replace the laws of heaven and earth using their own methods.

The Taiyi Ximu Divine Restriction in the Azure Emperor's Treasure Garden is the highest level of array formation, and the great array in the Daliang Palace is also a typical example of this technique. Compared to other supernatural powers and spells, array formations can draw upon the "power of heaven and earth," that is, utilize the inherent power of nature for their own use.

Inside this gambling den, there is a rudimentary array, the purpose of which is to restrict and react to the prying eyes of divine sense.

This is also a simple application for practitioners.

If it were the Su Che of the past, he might have been at a loss when faced with such a formation, and could only look for variations in old documents.

However, the real gain for Su San Gongzi, who obtained the "Jade True Nine Spirit Sword Chapter" from Kong Kong'er, was not just the sword-wielding philosophy of the Creation lineage, but also the broadening of his thinking.

From simple application to attempting full understanding, from "investigating things" to "wielding the sword" to changing the way we observe the world, this is perhaps Su Che's greatest gain after embarking on the path of purifying the elixir.

It is also an invaluable treasure on the path of spiritual practice in the future.

(End of this chapter)