Wet viviparity

Chapter 900 Original Body, Jiazi Year
In a secluded courtyard atop Qianjia Ancestral Peak, Ji Mingyuan's spirit was observing the situation of Wen Kong after his reincarnation.

"Failed?"

Ji Ming thought to himself.

Even with the reincarnation power of the Treasure Eye, Wen Kong could not ensure that his spirit remained intact. Could it be that the Treasure Eye only works fully on him, and its effectiveness is greatly reduced when it is transferred to an outsider?

Furthermore, the pregnant woman from the Qian family was chosen by him several months ago, and the baby in her womb was a boy. How could the gender suddenly change after the baby was born?

Could it be that he has been neglecting to pay attention for a long time, and the fetus in this woman's womb has changed for some reason, or is it really due to the power of the reincarnation of the treasure eye that the sex has been reversed?

It seems there are still many mysteries surrounding the Eye of Treasure. What he thought was a sure thing turned out to be a mishap. However, the Pupil God's Taiyi Golden Lamp is almost complete, and it will be able to enlighten Wen Kong, who has been born, with his innate wisdom.

As for this female body, if Wen Kong cannot accept this change in form, he can certainly alter his physical characteristics after attaining enlightenment. However, if Wen Kong truly has such a thought, then it is estimated that even the first stage of enlightenment, Stream-entry, would be difficult for him to attain in the Buddhist teachings.

The first of the three fetters of decisive action is the fetter of self-view, which is to break free from the attachment to "self" that arises from clinging to "self".

This "what I possess" represents my spiritual attainment, resources, status, relationships, and so on. Naturally, the importance I place on my physical gender is also reflected in my attachment to "what I possess."

However, before Wen Kong became a spirit, was he male or female?

Ji Ming didn't dwell on it. Wen Kong's reincarnation had given him a lot of inspiration, and perhaps he should try more reincarnations.

However, we must be extremely careful from now on. Other beings are not like Wen Kong. Once they are reincarnated and their innate wisdom remains, it will be difficult to deal with them. Killing them is not an option, nor is indulging them.

Even if Ji Ming is willing to pay the necessary price, he will not deliberately go to extremes when given a choice. That would taint his pure spirit, make his temperament increasingly extreme and narrow-minded, and eventually turn him into a demon, a person with the skin of a Buddha but the bones of a devil.

Back at Dexuan Cave, Ji Ming recalled what had just happened. Then, he swept his palm across the wall, and a scroll of talisman diagrams and several books explaining the talisman diagrams fell down.

"Taiyi Hunyuan Yiqi Di Shen Hua Fa!"

Ji Ming stroked the talisman with one hand and chanted each word carefully.

This is a true method personally bestowed upon him by the venerable Ancestor Ganxiong of Taiping Mountain, and it is also a true method used in the Xuanmen (Taoist sect) to cultivate a "second primordial spirit".

However, the two bodies cultivated in this true method can no longer be simply understood as a second primordial spirit.

The second primordial spirit is an instrument or assistant subordinate to the fundamental primordial spirit. Cultivators will very clearly recognize it as 'something that belongs to me'.

Back then, Chi Shenzi was unable to sever the fetter of self-view among the three fetters in order to attain the first stage of enlightenment, Stream-entry. At that time, Ji Ming clearly understood the strong subordinate nature of the second primordial spirit. It was always just Ji Ming's "self-possession," so how could it sever the fetter of self-view?

The true body of the Primordial Chaos Qi that is refined in the "Taiyi Hunyuan Yiqi Dishen Huafa" is not an external incarnation, nor a second primordial spirit. It is actually a natural manifestation of the Taiyi Hunyuan True Qi of the self, sharing the same fundamental essence as the physical body.

Both are 'equal and indistinguishable, without master or follower,' and are both manifestations of the unchanging core that adapt to circumstances.

To put it simply, it's like two people before and after a tribulation; if you put them in the same time period, they are actually still the same person.

If we compare this unchanging, essential core to water, then the two people are like tea brewed from that water, and wine made from that water.

This is the core point. If one develops a distinction between subject and object, high and low, one will fall into a lower level and find it difficult to see the true realm.

Ji Ming picked up two books of explanation, one from the ancestor Bai He and the other from the first ancestor Gan Xiong. He first opened Bai He's book, which contained only a brief outline and related annotations. "Before the chaos was divided, the Dao resided in the primordial chaos; after the Taiji was separated, the true ruler Taiyi emerged."

This method involves stealing the pivot of Yin and Yang and seizing the mysteries of creation. It takes Taiyi as the ancestral Qi and Hunyuan as the mother of the elixir, embracing the One and guarding the center, refining Qi into form.

Through diligent practice and understanding of creation, one can manifest a body formed from the primordial true qi within the pure ocean of nature; this is called the "Primordial Wondrous Existence True Body." The primordial body and the manifest body originate from the same source but have different names. They both possess this unchanging true nature, like the reflection of the moon in water, which is originally one light; mirror images reflect each other, and there is no two separate entities.

Initially, the physical body is used as the furnace, and the original body as the elixir, to perform the work of purification and transformation, thus achieving enlightenment through perception. Ultimately, the original body is used as the mirror, and the physical body as the reflection, for contemplation, returning to the origin. When one reaches the state of utmost emptiness and stillness, the transformed body manifests its wondrous beauty, and the true nature becomes perfectly clear; only then can one glimpse the gateway to the wondrous union of form and spirit, and true harmony with the Dao.

Ji Ming read the outline several times, and each time he read it, he had a completely new understanding. Combined with Bai Zu's annotations, he had even more confidence in refining the Yuan Di Miao You True Body.

He did not open the other book of interpretation, which he had read many times before. It was the talisman diagram of the "Taiyi Hunyuan Yiqi Dishen Huafa" and he had already performed rituals to interpret it.

Because he had devoted himself to refining the Yuanpi Ruyi and made various attempts with the Baoyan in the past eight or nine years, he temporarily put aside this orthodox method of the Xuanmen. However, when Ji Ming was in meditation and relaxed, he would always unconsciously try to figure it out.

Now, after attempting to reincarnate as Wen Kong, he suddenly thought that if he could refine this 'equal, indistinguishable, masterless, and unattached' Yuan Di Miao You True Body, he could then devise a way to reincarnate this body as a dangerous path deity. In this way, he might be able to wield the great supernatural power of the divergent path.

All the previous attempts on Baoyan had always resulted in something unsatisfactory.

Ji Ming knew that the discord stemmed from the resistance of the Treasure Eye to the God of Danger. The God of Danger was not the master of the Treasure Eye, and the reason he could exert supernatural influence on the Treasure Eye was entirely because of Ji Ming's permission. Even so, the Treasure Eye still resisted.

Wen Kong's surprise may stem from this resistance of Bao Yan.

If Ji Ming could reincarnate the true form of Yuan Di Miao You into the God of Dangerous Path, then Bao Yan's resistance would no longer exist.

To realize this plan, Ji Ming needs not only to master the "Taiyi Hunyuan Yiqi Dishen Huafa" but also to rely on a celestial object. However, it is still too early for everything to begin until the Great Council concludes.

Thinking of this, Ji Ming looked at the talisman in his hand again.

Whenever he thought of how easily he had obtained such supreme and wonderful methods, he couldn't help but marvel at how he had truly reached the highest level among all cultivators in the world, becoming one of the true leaders of the righteous path, admired by millions, and even the patriarchs would respond to his every whim.

If the ability to draw boundaries on the ground in the early stage of the Five Elements Circulation in the Five Realms of the Fetal Spirit Realm gives cultivators the feeling that "when the time comes, heaven and earth will join forces," then he now has this feeling all the time.

Moreover, his perception was not a false sense of a Dharma realm formed under the rotation of the Five Elements. He clearly knew how many people would speculate about his actions and how much impact they would have on the world.

He secluded himself in Dexuan Cave because he didn't want to stir up trouble outside, since a major council had already stirred up a storm in Tiannan.

Time flies, and it's already the year of Jiazi. There's not much time left before the grand council to be held in November of the year of Jiazi. Ji Ming feels that his sense of time is becoming increasingly dulled, and a year passing by feels like only a few days.

Upon reflection, I realize that I have lived for ninety-seven years.

He stepped down from the lotus platform and went outside. The melodious cries of cranes and the sounds of dragons filled his ears. The spirits of cranes and dragons were leisurely floating in the clouds outside Lingcui Mountain.

"This year of the sexagenary cycle is destined to be anything but peaceful."

Ji Ming thought to himself.

(End of this chapter)