Chapter Seventy-Nine: The Great Battle Between East and West, Tongtian Emerges Victorious

The Great Vow Sutra echoed from the West, while from the East came waves of soothing tranquility. Yet, those caught at the boundary between East and West were in for misfortune. Chief among them was the Immortal Zhenyuan, who was utterly exasperated. After painstakingly instructing forty-nine cherished disciples, he now found himself beset by ceaseless chanting from both sides, his head throbbing with confusion.

What, then, is the Way?

The Way is to do good, to accumulate merit, refining and elevating one’s own cultivation through virtuous deeds. It begins with tempering one’s mortal heart in the world of dust, requiring a mind cleared of desire to achieve the Way. This is the doctrine espoused by the Western Faith, which emphasizes enlightening others by recognizing one’s own shortcomings.

The Way is to unravel worldly affairs and pursue the art of nurturing life. If you cannot understand yourself, how can you hope to enlighten others? Only by first calming your own heart and emotions can you progress to higher realms of virtue. This, too, is the Way. Purity of mind and restraint of desire are necessary, not because one should be shackled by the three abstinences, but because only by stepping beyond them can one better comprehend the will of Heaven. This is the condition valued by the Supreme Elder’s tradition.

What, then, is the Way? It is not to do good for the sake of one’s own merit—to act only for oneself is to sow the seeds of inner demons. If you always strive solely for personal gain, never from the core of your being, you will one day be tormented by your own heart. If you help another, see it through to the end, for “teaching someone to fish is better than giving them a fish.” This is the righteous path. Such was Zhenyuanzi’s own experience and understanding.

These three doctrines played out in turn at the frontier of the East and West. Let it not be forgotten that this was Zhenyuanzi’s own domain! Why should the academic war between East and West draw innocent bystanders into its wake? If so, then let there be another spark to the fire.

Thus, Zhenyuanzi sat in meditation, channeling his understanding of the Way into spoken teaching.

His dozens of disciples, who had just been caught between two rival philosophies, immediately regained their clarity. To be ensnared by these doctrines would shake one’s spiritual awareness, even risking the descent into madness. Yet, if one hastily embraced a single doctrine, longing would arise in the heart, and soon one would become a traitor to one’s own path.

Such phenomena had become commonplace at the frontier between East and West.

In truth, the West had managed to persist thus far because it was suffused with the energy of Geng Metal, and the leaders there, Jieli and Zhunti, often drew upon this energy to counter the East.

But now was no time for strategies or treasures; this was a contest of moral understanding and spiritual power. No matter how potent your artifact, how many could you slay? How much karma would you incur? Doctrines, in contrast, carry no karma, yet can “slay” unseen.

This is what inspired fear: to believe in their teachings was to be indoctrinated, to become one of their own.

At this moment, the Five Immortals Temple upon the central Longevity Mountain shone with particular brilliance. They, too, had their own doctrine. Though their followers were few, their influence flashed dazzlingly across the world.

At first, Zhenyuanzi’s doctrine was confined to the region linking East and West. He had to maintain the spiritual force of his teachings while withstanding the rival doctrines assailing Longevity Mountain.

Yet, for reasons unknown, Zhenyuanzi’s doctrine, “The Way arises from the heart,” began to spread from Longevity Mountain to the four corners of the world, benefiting all living things.

Thus, the original contest between East and West became a tripartite stand-off, and unrest even arose within their own ranks. The West fared better, having fewer beings within its bounds. The East, however, was in chaos, for many beings survived there, untouched by previous calamities.

Truly, it was “troubles within and without.”

Thus, under these circumstances, the scholarly debate between East and West ended in haste.

Who was it that supported Zhenyuanzi and dared oppose the Saints of the world? One must understand that doctrines concern the future development and fortune of their own sects; the struggle for destiny between East and West was not to be underestimated. Do not overlook the power of destiny: in later ages, did not the disciple of Primordial Celestial Venerable become the Fortune Immortal, a testament to the strength of fate?

Upon closer investigation, it became clear that support came from the Underworld and the Human Tribe. Could it be that the Three Purities were not of one mind? It was well known that both the Underworld and the Human Tribe were the domain of Tongtian. With their backing, this bloodless war would only become more enthralling.

At this moment, auspicious clouds drifted above Longevity Mountain, brilliant rays of light streaming forth, and the air was infused with the energy of merit. At the gate of the Five Immortals Temple, a couplet was bestowed: “Abode of immortals, eternal as the heavens; home of the Daoist, sharing Heaven’s longevity.”

Why did Tongtian support Zhenyuanzi? Beyond their friendship, it was for the doctrine Zhenyuanzi had unearthed: “The Way arises from the heart.” It was akin to what a certain sage would one day proclaim: “Hope is neither real nor unreal. It is like the path on the earth; originally there is no path, but when many people walk it, it becomes a path.”

That “hope” is the heart striving for the Way.

At this moment, Tongtian could no longer contain the trembling of the primordial purple energy between his brows. Once, he had longed for that energy to stir—proof that his time to become a Saint was near. But as his cultivation deepened, he began to doubt the meaning of this purple energy.

Why, after attaining the realm of Golden Immortal of Primordial Unity, did the Saints during the Calamity of Investiture remain at that same level? One might say that this realm was the seat of Sainthood, with its own hierarchy. Yet, come the era of Journey to the West, why did only the Supreme Elder appear as a Saint, while Jieli, Zhunti, and Primordial Celestial Venerable were but briefly mentioned, never truly participating?

With all this, a terrifying idea took root in Tongtian’s mind: the primordial purple thread was, in truth, Heaven’s means of controlling the Saints.

Were you not supposed to survive countless tribulations? Did you not wish to be invincible under Heaven? Did you not seek to spread your doctrine throughout the world? Then serve me faithfully, and I will grant you all you wish.

And why, in Journey to the West, did the Saints vanish from the world? Some say it was to avoid karmic entanglement, but that was a mistake—why, then, did they fight so fiercely during the Calamity of Investiture? Tongtian suspected the Saints withdrew, striving to break free from Heaven’s control. Thus, he was reluctant to become a Saint himself. Yet now, at this crucial juncture, how could one become a Saint without becoming a mere puppet?

“I am Shangqing Lingbao Tianzun Tongtian, of the Three Pure Ones. I see a world awash with myriad doctrines, yet lacking unity, so that all beings wander without finding value in their existence. Today, I, Tongtian, admonish all beings: I hereby found a sect named ‘Spirit Sect.’ All things possess spirit; any may come to Golden Turtle Island in the East Sea to study the Dao and become my disciple. Thus, the Spirit Sect is established.”

With these words, the denizens of the world rejoiced. Lost in their search for the Way, they now found a Saint willing to teach openly. Upon inquiry, they discovered that Shangqing Lingbao Tianzun Tongtian was the very mighty one who, countless ages before, had expounded the Dao De Jing to the multitudes. Their joy was uncontainable, and they flocked to the East Sea.

Why, one might ask, did the beings of the world not seek out the Western Faith or the two major sects of the East?

As for the Western Faith, its environment offered no peace for cultivation, leading many to abandon any thought of journeying West.

As for the two great Eastern sects, their environment and energy were indeed suitable, but their standards for accepting disciples were far too stringent—unlike the generous inclusiveness of Tongtian.

Meanwhile, Tongtian himself was beset by troubles. The thick energy of merit within him gradually fused with the primordial purple energy, yet he could not control the soaring of his own cultivation. If he achieved Sainthood merely by founding a sect, he would forever remain subject to Heaven.

“Friends, help me!” For Tongtian had planned well in advance—not to become a Saint by founding a sect, but by severing his own attachments.

Suddenly, vast waves of merit flowed toward Tongtian from the direction of the Underworld and the Human Tribe. Tongtian, wielding the Azure Lotus Sword, cried out: “Sever the self!”

Of the three corpses to be severed, the self is the hardest, for it means forgetting all past enmities, eradicating all emotion—severing the seven emotions and six desires. But how can any being, any person, be without emotion? Pity for a beggar, tolerance for one’s kin—these are all feelings. How can they all be severed in an instant? Such is the difficulty of cutting away attachment.

Yet Tongtian could not afford to hesitate. For his own sake, for his followers, he had to succeed.

Fortune and merit surged into Tongtian’s body, and at his right side a shadowy figure began to form.

Tongtian was unaware of the events unfolding outside. Because of his “founding declaration,” all beings were watching, awaiting the moment when he would become a Saint. The Three Pure Ones secretly cheered him on, as did the denizens of Biyou Palace in the East Sea, and Daobao and the others raised their voices in support.

Tongtian was barely holding on. The power required to sever attachment—merit, fortune, spiritual force—was immense. In truth, this was Heaven’s mischief: "You wish to break my shackles? Then taste my power!" Thus, Heaven whispered to the Dao itself, increasing the difficulty of severing three corpses to achieve Sainthood.

And the Dao, intrigued by this “sliver of hope” in Tongtian, tacitly permitted Heaven’s actions.

At that moment, a sudden change swept the world. Every being in existence sat in meditation, raised both hands, and offered up their own spiritual force and fortune to aid Tongtian in severing his attachments.

The beings of the world did not know this was a matter of Tongtian’s fate. They only knew a Saint was opening the Way for all. Should Tongtian succeed, they would join the new “Spirit Sect.” If he failed, as Zhenyuanzi had said, “To have striven is to have no regrets.” Was this not a kind of wager?

“Sever the self.” Unbelievable, truly incredible—Tongtian had succeeded in severing the corpse.

All the beings of the world cried out in triumph, chanting the word “Victory.”

An old man, white-haired and venerable, took shape from the void and, bowing to Tongtian, said, “I, Old Man Yue, greet you, fellow Daoist Tongtian.”