The Xuanmen (mysterious sect) governs heaven and earth, with Pangu as the orthodox sect, while the rest are all unorthodox sects. The two from the West are of the same lineage, and although they cannot compare to the Three Pure Ones, they are not afraid. Nuwa is alone and her strength is slightly weaker, so she cannot even establish a major sect. In her previous life, Nuwa was forced to be like this because of this, and she has always been alone.
Nuwa's words when she left earlier were perhaps a gesture of goodwill towards him. The Dao Ancestor said that among the three methods of becoming a saint, the one who proves the Dao through force is the strongest. However, Xuan Tian knew that proving the Dao through force was like a bubble, an impossible thing. The Three Corpses Severing the Dao seemed easy, but it was also difficult. Good and evil were easy to sever, but the self was difficult to understand, so it was also like a dream. Becoming a saint through merit seemed the easiest, but in reality, it was just as difficult as proving the Dao through force. Where in this world could one find so much merit to do? Even before Xuan Tian became a saint, he had performed several great acts of merit before he was just enough to become a saint.
Of the sages of today, none achieved enlightenment by severing the three corpses. The only one, Laozi, adopted Pangu's secret method, dividing his primordial spirit into three parts: Taiqing Daoist, Yuqing Daoist, and Shangqing Daoist. He entrusted these three thoughts to him, which allowed him to barely achieve the goal of severing the three corpses. Furthermore, he relied on being the head of the Three Pure Ones and knowing this secret. The Three Pure Ones' fortunes are interconnected and interdependent. Laozi used this technique to divide the fortunes of Yuanshi Tongtian, which was somewhat despicable.
However, apart from Xuan Tian and Laozi, no one else knew this. Even Yuanshi Tongtian was unaware of it. Pangu's primordial spirit was divided into three parts, and Laozi had a large share in both primordial spirit and merit, making him the strongest. Yuanshi Tongtian was equal in strength and had no idea that Laozi possessed this secret technique. He still wholeheartedly called Laozi his senior brother.
Even if Xuantian knew, he wouldn't be foolish enough to tell Yuanshi and Tongtian. Leaving aside whether they believed him or not, they might accuse him of sowing discord among the Three Pure Ones. The Three Pure Ones weren't particularly close to Xuantian to begin with; if it weren't for Xuantian's status as the true leader of Pangu's lineage, Yuanshi and Tongtian might not even respect him. Even if they believed him, Xuantian wouldn't be foolish enough to offend Laozi. Besides, it wasn't a big deal that Laozi did this; Xuantian had done it himself.
This brings us back to Xuan Tian's cultivation method. You might have been a little confused before. Why did Xuan Tian suddenly change his cultivation method and even become a saint? What are the characteristics of his cultivation method? Now, it's time to explain it to you.
Let's make a comparison.
The merit value of Xuan Tian becoming a saint is approximately 13 (as you have seen the base merit value I gave earlier, his merit value was already enough; the 20% merit value from Hou Tu becoming a saint is approximately 3).
Lao Tzu's merits in becoming a saint are also 13 (one part is the merit of creating the heavens, two parts are the merit of establishing the religion, and the other part is the merit from the beginning and the connection to the heavens).
The merit value of Yuanshi becoming a saint is roughly around 5.
Tongtian, like Yuanshi, is also around level 5.
Nuwa barely surpassed 10, probably between 10 and 10.5.
Jieyin and Zhunti rely on unorthodox methods to conserve the merit needed for sainthood. Jieyin attained enlightenment in a dream, transforming into countless beings, thus reducing the need for merit in his cultivation, but it was still considerable. Because he and Zhunti were of the same lineage, their shared merit was thin. Zhunti's Great Vow of Severing Corpses, on the other hand, seemed to be a disguised form of sainthood through merit, but it largely relied on Jieyin's merit. Therefore, the two were inseparable, sharing both glory and loss. Among them, Jieyin's merit value was approximately 5, while Zhunti's was between 10.5 and 11, slightly higher than Nuwa's.
Of course, if we categorize them according to the above method, we cannot discern their relative abilities. (When attaining sainthood through merit, the magnitude of one's merit directly determines the depth of one's cultivation after becoming a saint, and is unrelated to the amount of magical power output; it only depends on the amount of magical power each person possessed before becoming a saint.)
Let's calculate it again.
Pangu's primordial spirit was divided into three parts, each representing a different obsession. The Three Pure Ones are Pangu's three corpses: the corpse of greed, the corpse of anger, and the corpse of ignorance. The Three Pure Ones were born from Pangu's merit in creating the world. Laozi, single-mindedly seeking the Dao, represents ignorance; the Primordial Desire to expound the Great Dao represents desire; and Tongtian, dissatisfied with the status quo and advocating for education without discrimination, represents resentment. If we truly consider the Three Pure Ones, they are those whose primordial spirit is incomplete, and thus cannot truly sever the three corpses.
Laozi achieved sainthood through merit, with a merit value slightly higher than Xuan Tian's. Based on this, Laozi would firmly hold the top rank. Furthermore, by dividing the Qi of the Three Pure Ones and using the technique of "One Qi Transforming into Three Pure Ones" to entrust his three obsessions, although incomplete, his strength was still greatly enhanced, comparable to those who attained Dao through the Three Corpses. Numerically speaking, using a merit value base of 10, Laozi's actual ability would be around 13.5 for a saint who achieved sainthood through merit. Adding his two magical treasures (the Taiji Diagram and the Exquisite Pagoda), his actual combat power would be around 15, or even more, but not exceeding 16.
Like Lao Tzu, Yuan Shi was born a sage and became a saint through merit. He was unable to enhance his strength with secret techniques like Lao Tzu, but with the Pangu Banner in his hand, his actual combat power was about 13, while his own ability was 12.
Tongtian is the same. In terms of individual combat strength, he is weaker than Yuanshi, but he has the Zhuxian Sword Formation, so his actual combat strength is higher than Yuanshi's, around 13.5, while his own ability is 12.
Nuwa's cultivation method is based on the path of achieving sainthood through merit. Purely achieving sainthood through merit, even with the Mountain and River Map in her possession, her strength is only 11.
The unique method of guiding others saved on the amount of merit required, and the path to enlightenment in a dream was too domineering. Although it can be considered as achieving sainthood through merit, his strength was no weaker than Lao Tzu's, also around 13.5. However, he did not have any good magic weapons, so his combat power was at most a little over 14.
Zhunti is somewhat inferior. The Grand Vow Corpse-Severing Technique, while seemingly easy, has significant drawbacks. Firstly, the power of the corpse-severing technique achieved through a Grand Vow is no greater than that of a true practitioner who has severed all three corpses. Secondly, if the Grand Vow is not fulfilled, one will be punished by Heaven, unable to advance further in cultivation and even subjected to suppression and weakening. Zhunti's inherent ability is around 11, and even with spiritual treasures, it's only around 5.
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