1146: 809 Enlightennt of the Law, past, present, and future_2 1146: 809 Enlightennt of the Law, past, present, and future_2 “The past is the beginning, the present is creation, and the future is the end; the unity of the three is also reincarnation, which can be used to bear the Chaos Treasure, making them even stronger.”
All was connected by Jiang Chen, and a brand-new path to becoming a Tao began to erge before his eyes.
Of course, Jiang Chen was only comprehending the law, not creating it.
How could a new law for attaining the Dao appear so easily?
It required constant verification and thought to truly bring it to life.
Jiang Chen now had a direction, theory, and a clue to delve into, but he was still a long way from truly creating the thod of Slaying Three Lives for attaining the Dao.
Don’t think it’s an exaggeration, Jiang Chen at the Innate Dao Sovereign Realm was able to create a thod for attaining the Dao.
In fact, all thods for attaining the Dao in the Prehistoric World were created by predecessors at the Innate Dao Sovereign Realm.
Even Hongjun was the sa.
In Hongjun’s era, the Innate Dao Sovereign was the pinnacle of Heaven and Earth, and the Quasi-Saint Realm had not yet been established.
Existences like Hongjun could surpass the Innate Dao Sovereign Realm because they created their own thods for attaining the Dao, breaking the limits of Heaven and Earth, taking a step beyond the highest point, and entering a brand-new realm.
Therefore, all thods for attaining the Dao were created at the Innate Dao Sovereign Realm, then gradually perfected at the Quasi-Saint Realm, and finally made complete in the Realm of Primordial Chaos.
Jiang Chen’s ability to create a thod for attaining the Dao at the Innate Dao Sovereign Realm only shows that his talent is peerless, enough to stand shoulder to shoulder with those supre beings before the Great Ancient.
Supre beings, these were the titles given to existences above the Dao Venerable Realm before the Great Ancient, when the Quasi-Saint had not yet been established, the ultimate sovereigns of Heaven and Earth.
Of course, to say that Jiang Chen can stand shoulder to shoulder with the sages is indeed an exaggeration.
After all, the cultivation system of Honjan’s era was not as prosperous as it is now; calling it a cultivation desert would not be an overstatent.
Those supre beings from before the Great Ancient created thods for attaining the Dao out of nothing, with only their limited knowledge to forcibly open paths.
For Jiang Chen, looking around, the Daoist scriptures are everywhere, and the cultivation civilization is unimaginably prosperous.
Furthermore, countless predecessors have paved the way for him.
Standing on the shoulders of these wise n, it is naturally easier for Jiang Chen to create a thod for attaining the Dao than it was for those supre beings before the Great Ancient.
…
….
“I will create civilization, I will lead the era, and after myself, the path to enlightennt through power will no longer reside in legends alone.”
Jiang Chen had a premonition that as long as he could perfect the thod of Slaying Three Lives to attain the Dao, from then on, the path of enlightennt through power would not be a re legend.
More people would tread this path and fully realize it.
Because the difficulty of attaining the Dao through power, with the establishnt of the Slay Three Corpses thod, had been significantly lowered.
Paths that were once impossible to tread have beco passable.
Previously, everyone knew that the thod of attaining the Dao through power was the strongest, but no one could traverse this path because it was too difficult to walk.
There was no concrete thod of practice, not to ntion a basic standard.
To put it simply, everyone’s understanding of attaining the Dao through power was limited to a single statent: at the Innate Dao Sovereign Realm, continuously accumulate power and then, with an unimaginable surge of great magical power, tear apart Heaven and Earth to transcend above and beco a Daluo Jinxian of the Primordial.
In the Innate Dao Sovereign Realm, amassing power sufficient to tear Heaven and Earth is unrealistic—how can it be achieved?
Indeed, in front of those seeking to attain the Dao through power, there is no Quasi-Saint Realm.
The entire Mystic Sect system is founded upon the system of Slaying Three Corpses, focusing mainly on refining the state of mind.
How can it support the magical power required for attaining the Dao through power?
Therefore, the mont a cultivator slays their Three Corpses and achieves the level of a Quasi-Saint, it signifies that they have given up on attaining the Dao through power.
Every cultivation system has its limits, and the limit of the Mystic Sect cultivation system is to Slay Three Corpses to attain the Dao; it cannot support attaining the Dao through power.
How is it possible to build a hundred-story building on the foundation of a ten-story one?
Yet the appearance of the thod of “Slaying Three Lives” provided all beings with a new direction, establishing a new system and the Qausi-Saint realm for those who achieve Tao through power.
It’s not about slaying the Three Corpses, severing the three thoughts of good and evil.
It’s about slaying the Three Lives, cutting off the past, present, and future.
Wherein lies the difference?
Slaying the Three Corpses aims for the perfection of ntal state.
Once a Great Divine Transcendent attains the unity of the Three Corpses, their ntal state will be perfected, thereby transcending Heaven and Earth and cultivating into the realm of Daluo Jinxian of the Primordial.
However, Slaying Three Lives seeks the perfection of power.
The past, future, and present incarnations are essentially three selves, capable of providing at least three tis the power.
When the Three Lives unify, power grows exponentially, forcibly breaking the constraints of Heaven and Earth and thus transcending them.
The combat power of the Three Lives incarnations is similar to that of the original self.
But the incarnations of the Three Corpses, no matter how remarkable, have a fixed upper limit, which is always one realm lower than the original self.
That is, the Three Corpses of a Saint are at most Great Divine Transcendents, never reaching the realm of a Saint.
Thus, the combat power of the thod of achieving Dao through Slaying Three Lives is unquestionably superior to that through Slaying Three Corpses.
The latter is widely recognized as the strongest path to achieving Dao through power.
How could other systems compete?
They are simply no match.
But this does not an that the thod of achieving Dao through Slaying Three Lives is definitively superior to Slaying Three Corpses.
On the contrary, it is inferior.
The thod of Slaying Three Lives has a major flaw, which is the inability to guarantee a 100% success rate in achieving Dao.
What does this an?
It ans that if your accumulation is insufficient, even with the unification of the Three-Lives body, you cannot achieve Dao through power, nor cultivate into the realm of Daluo Jinxian of the Primordial.
The likelihood of failure using this thod to achieve Dao is extrely high.
On the other hand, the thod of achieving Dao through Slaying Three Corpses is different.
As long as you can unify the Three Corpses and return to the original body, you will be 100% certain to achieve Dao successfully and step into the realm of Daluo Jinxian of the Primordial.
This thod offers no possibility of failure at its final stage.
Achieving Dao through power is indeed very difficult.
Jiang Chen, after all, had limited wisdom and couldn’t create a thod that guaranteed a 100% success rate in achieving Dao.
He could only advance further on the basis of the Innate Dao Sovereign and create the realm of the Quasi-Saint.
As for whether one can ultimately achieve Dao successfully, that really only depends on oneself.
If you yourself lack sufficient accumulation, what can others do for you?
However, even if one can’t guarantee 100% success in achieving Dao, Jiang Chen’s actions can still be called groundbreaking.
At least, before him, achieving Dao through power existed only in legends.
But after him, the legend stepped into reality, and achieving Dao through power beca a possibility.
Turning the impossible into the possible represents a breakthrough from zero to one, marking an epoch-making significance.
It ans that future generations can continue to innovate based on Jiang Chen’s foundation, turning the possible into the absolute possibility.
“Difficult, indeed!”
Jiang Chen knew well the difficulty of such a feat, but that was sothing for later generations to consider, not his concern.
With his accumulation, there was no possibility of failing to break through.
Therefore, what he now needed to consider was to forge the thod of Slaying Three Lives as quickly as possible, to lay a solid foundation for future generations, and to verify his own idea of unifying the three treasures.
…
With a slight stir in his heart, a purple Celestial Cloud erged above Jiang Chen’s head, and within the Celestial Cloud, three lotuses swayed gently, each displaying the colors purple, jade, and green, all blooming twelve ranks.
The three lotuses blooming twelve ranks symbolized Jiang Chen’s complete cultivation as an Innate Dao Sovereign.
The purple, jade, and green colors corresponded to essence, energy, and spirit, as well as to the beginning, mystery, and primal forces, and could also be said to correspond to the Sanqing.
The Sanqing were the transford primordial spirits of Pangu, symbolizing Pangu’s essence, energy, and spirit.
Since all beings of the Prehistoric World originated from Pangu, cultivators who attain the Dao Venerable Realm would have the colors of their three flowers on the top of their heads correspond to the purple, jade, and green colors symbolizing the Sanqing, and Taoist Ancestors were no exception.
This is a symbol of the beings created by Pangu.
Are there any exceptions among Pangu’s creations?
If you happen to be an exception, congratulations on your jackpot win—it ans you’re not a creature of Pangu but an outsider.
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