Gentlemen, it's time to enter the Banner of Ten Thousand Souls.

Chapter 341 The Wondrous Dharma of Other-Transformation
Upon returning from the Nirvana Sect's secret realm, Chen Ye completely sealed off the entrance, as indicated by the prayer wheel.

Not only that, Chen Ye also used the sect leader's authority to try to change the "address" of this small world. This is a long process. This small world will gradually "drift away" from the mortal world in the next few years or decades until it is completely disconnected. Even if others have the cultivation of the Returning Void Realm, they will probably never be able to find the entrance.

Only after finishing this matter did Chen Ye feel a little relieved.

Those hungry ghosts left him with a terrifying impression, and it was best to stay away from them.

The trip was thrilling but ultimately safe; however, the dream of uncovering all the secrets of the Nirvana Sect remained just that—a dream.

According to the inscription on the prayer wheel, the Nirvana School had exhausted all its treasures for this "wish-making" ceremony.

Although the Buddha was not free to act according to the rules, he only guides those with affinity. If you want to form an affinity, you must offer various treasures.

Monk Jinming originally intended to sacrifice all the people of the Northern Frontier, but this plan was interrupted by Chen Ye and shattered by Zhang Qi's sword.

Unwilling to accept defeat, Monk Jinming sacrificed most of the disciples of the Nirvana Sect, offered up everything in his inventory, and even used the Buddha's palm as a sacrifice, thus gaining supreme power—transforming the entire cave into the realm of hungry ghosts.

However, the hungry ghosts were completely beyond his control. Even the monk Jinming himself transformed into a hungry ghost, but because his cultivation was high enough, he managed to stay.
It can only be said that the Nirvana School's actions were completely driven by greed, harming both itself and others.

Therefore, apart from the various secret techniques of the Nirvana Sect, Chen Ye gained nothing else.

Unfortunately, the Yellow Springs Sect is not lacking in cultivation methods, and most of the Nirvana Sect's supernatural powers and secret techniques are in the style of demonic sects, and unlike ordinary demonic sects, they cannot be replaced by beast blood pills.

The Nirvana school emphasizes torturing believers both mentally and physically to completely brainwash them and then turning them into resources for their own spiritual practice.

The infamous evil cursed spirit child originated from the Nirvana sect, but it only became widespread later.

The Nirvana School needs incense offerings, but it does not treat ordinary people as human beings; rather, it treats them entirely like livestock.

All those who believe in the Buddha, from their incense offerings and vows to their physical bodies and even their souls, will have everything allocated and used for various vicious practices.

For example, the most famous robe of the Nirvana Sect, the Myriad Tribulations Robe, was made by cruelly torturing the sect's disciples and then fusing their souls into human skin, stitching together hundreds of human skins.

Each of their experiences was horrific, so this treasure is filled with resentment and can corrupt most magical artifacts.

There are numerous such records, most of which are outrageous and completely unacceptable to Chen Ye.

It can be said that 90% of the contents recorded in this prayer wheel are of no use to the Yellow Spring Sect. Even the technique of becoming a god through incense mentioned by Qu Heng did not yield much benefit for Chen Ye after reading it.

The Nirvana School and the Yellow Springs School share the same lineage of incense offerings, but they have taken completely different paths. The cruel methods of the Nirvana School are entirely unsuitable for reference.

To break through to the Nascent Soul realm, the Nirvana Sect directly holds a blood sacrifice of ten thousand people, using these vengeful spirits to boil into a pot of soul soup.

It requires at least 100,000 people at a time, and the most devout believers of Nirvana Buddhism must be selected first.

First, torture them until they are neither human nor ghost, and only those who can still believe in Buddha without wavering are qualified to be boiled into soul soup.

Of 100,000 people, only 1,000 or 2,000 might actually be useful, but that's okay, if that's not enough, we can do it again.

Once enough ingredients for the Soul Soup have been gathered, the Nirvana Sect cultivators will immerse themselves in the Soul Soup to absorb its spiritual power.

Because these believers' piety has transcended physical torment, their souls are the purest, almost without impurities, and each one is willing to give everything.

Therefore, there is no risk during absorption, making it even more effective than the Soul Cleansing Flower.

Even if Nirvana Sect cultivators are afraid of death, they can still use this method to strengthen their souls until they reach the Nascent Soul stage.

It harms others for personal gain, but the results are remarkable.

This is the cultivation method of the Demonic Sect.

After reading it, Chen Ye only regretted that he was born too late; he should have sent these demons to hell to be punished much earlier. Other methods of using the power of incense were similar, sharing the same origin, but the methods of application were completely different, leaving Chen Ye with no way to refer to them.

From this perspective, the trip yielded almost no results; instead, Chen Ye was burdened with the responsibility of guarding the secret realm to prevent hungry ghosts from running rampant.

However, the Nirvana Sect is not entirely without good things. In addition to those extremely cruel demonic cultivation methods, the Nirvana Sect has also collected three heavenly books.

Unfortunately, two of them overlapped with the books in the Burning Incense Sect's collection. After comparing them, Chen Ye found that the records on both sides were exactly the same, both being secret manuals on alchemy and weapon crafting.

Only the last sutra, the Mahaprajnaparamita Sutra, was not included.

Chen Ye had also read this Buddhist scripture, but not the whole thing, and now he couldn't recall it.

Moreover, this is also a fragment, and quite severely so, consisting of dozens of incomplete verses whose order cannot even be confirmed, including content about "Paranirmitavasavartin".

However, the heavenly books are always accompanied by corresponding cultivation secrets, and this fragment of the "Mahaprajnaparamita Sutra" is no exception. The secret technique recorded in it is the "Great Dharma of Other-Transformation".

Chen Ye studied it carefully and found it very beneficial.

This secret technique doesn't teach you how to increase your cultivation level, nor how to protect yourself or save your life, nor how to harm others; rather, it teaches you how to "enjoy life."

The so-called Paranirmitavasavartin Heaven originally refers to one of the heavenly realms in the six realms of reincarnation. The heavenly beings living in this place do not need to enjoy themselves, but instead descend to the mortal world to play and transform, taking pleasure in the happiness of others.

To put it simply, it means that you are happy when others are happy, hence the term "other-centered freedom".

This sounds like the highest path of goodness, the most compassionate way of life.

Indeed, this method of transcending suffering teaches you how to feel the joy of others, to put yourself in their shoes, and to turn their happiness into your own.

Of course, the secret technique depends on how you use it. The Great Art of Other-Transformation can sense not only happiness, but also pain.

All kinds of physical pain and mental torment can be sensed through this secret technique, but this is self-torture. This is the path of ascetic practice, which ordinary people cannot learn and are prone to going astray.

The more Chen Ye studied it, the more he felt that this self-transformation method was of great use to him.

It wasn't because he wanted to sense other people's thoughts and develop a supernatural ability similar to his mind-reading, but because Chen Ye felt that this secret technique was very suitable for the Eight-Nine Arcane Arts.

The Eight-Nine Arcane Arts have countless variations, but the prerequisite is that you need to know how they change.

Chen Ye still needs to touch the Flood Dragon Pearl to transform into the shape of a Flood Dragon, because he actually knows nothing about Flood Dragons and can only rely on the Flood Dragon Pearl's instincts to change his body.

If Chen Ye were to master the Great Art of Transformation, he might be able to refine the Eight-Nine Arcane Arts to a higher level, and perhaps even find a way to break through to the Divine Transformation Realm.

Chen Ye simply became a hands-off manager again, hiding in the underground palace to cultivate this "Great Art of Transformation".

It wasn't very convenient at first, because this method requires sensing the feelings of others. Chen Ye was all alone in the underground palace, so how could he sense anything? But then Chen Ye thought, why not use this technique on himself?

If we can transform the feelings of others into our own feelings, wouldn't applying them to ourselves be equivalent to doubling both happiness and pain?
It's estimated that the person who created this secret technique never imagined that someone would cultivate it in this way.

Chen Ye acted on his impulses, focusing intently on circulating his spiritual energy and applying the Great Art of Transformation to himself.

Chen Ye closed his eyes and concentrated, when suddenly he felt a jolt in his mind.

In that instant, Chen Ye seemed to sense the presence of two versions of himself.

One self sat cross-legged, the other looked down with its head bowed. Even though he had already experienced his soul transforming into countless forms, Chen Ye still couldn't tell which one was him.

Chen Ye felt his soul had entered a strange cycle, as if it were constantly jumping back and forth inside and outside his body.

(End of this chapter)