Pot of Heaven Technique

As night fell, Changlan City became lively once again.

Several consecutive nights of disappearances had sent the prefect into a furious rage, leaving all officials and departments in his jurisdiction in a state of extreme anxiety.

Under the pressure that cascaded down, the execution level manifested as a city-wide display of fireworks.

The vast Changlan City was suddenly filled with guards at every three steps and sentries at every five.

Patrolling soldiers were everywhere, on streets and in alleys.

Amidst this bustling atmosphere, in a small courtyard of a civilian residence on the west side of the city, Mo Chuan sat at a table with Abbot Tianbao.

Accompanying them was a traveling Daoist priest named Yi Qian.

This man was about fifty years old, with a broad face, large ears, and a thick beard. He constantly held a jade tablet in his hand, exuding an imposing presence even without anger.

According to Abbot Tianbao's introduction, Daoist priest Yi Qian was quite renowned in the Jinzhou area. His mastery of the Secret Method of Worshipping the True God and the Big Dipper had led him to vanquish countless demons and monsters.

His arrival in Changlan City was with the intention of establishing a temple and a sect, thus he was very interested in the matter of spirit monsters causing trouble in the city.

After all, if he could gain the prefect's favor, it would make things twice as effective!

At this moment, the clamor outside the courtyard continued unabated, while inside, the three men sat calmly, sipping tea and discussing the Dao.

Abbot Tianbao was clearly very interested in the founding ancestor of Fu Luan Temple.

His words were often probing.

Mo Chuan, unable to feign ignorance, could only answer selectively.

Even so, it still left Abbot Tianbao in awe.

Especially regarding the scene of "Summoning Sword from the Void," he repeatedly questioned and analyzed it in minute detail.

After a long while, he sighed with emotion:

"This old monk has heard the Daoist teachings: 'Obtain one method from the Dao, obtain one technique from the method, unchanging for eternity!' It seems the founding ancestor of Fu Luan Temple was no ordinary Ghost Immortal!"

Mo Chuan's heart stirred, and he quickly asked, "May I ask, Master, are there further intricacies to this?"

"This old monk is not of the Daoist sect, and my knowledge of Daoist matters is merely hearsay. How could I dare to show off before an expert?"

Abbot Tianbao looked towards Daoist priest Yi Qian.

Seeing this, Mo Chuan immediately cupped his hands and asked Daoist priest Yi Qian, "Could you enlighten me, fellow Daoist?"

Daoist priest Yi Qian clearly already knew about "Mo Chuan's" background.

He also knew that Mo Chuan was a Daoist acolyte from Yunji Temple. Although he appeared to be of a certain age, in reality, his knowledge and experience were inferior to that of a village Daoist priest.

Thinking that the night was long, he decided to chat.

After all, it was just some basic Daoist knowledge; it wouldn't matter even if everyone knew it.

As the True Classic of Virtue states:

The Dao gives birth to One, One gives birth to Two, Two gives birth to Three, and Three gives birth to all things.

All the myriad techniques of the Daoist sect originate from the Dao.

It can be said: myriad changes, all methods return to one.

What the Daoist sect seeks is this "all methods return to one" Dao.

Also known as the Dao Fruit.

In other words, the Dao is the foundation, methods are the branches, and techniques are the tips.

Among the many Daoist techniques, the Seventy-two Earthly Fiend Techniques are the most famous:

Among them, there is a technique called:

[Pot of Heaven]

—It can contain the vast within the minuscule.

Legend has it that upon reaching the Greater Vehicle realm, one can hide universes within their sleeves and hold sun and moon in their palms.

The founding ancestor of Fu Luan could summon swords from thin air, which suggests he mastered this Daoist technique.

This implies that the founding ancestor of Fu Luan most likely obtained a Daoist magical inheritance.

This is also the true meaning of Abbot Tianbao's statement, "Obtain one method from the Dao, obtain one technique from the method."

Of course, this was merely Abbot Tianbao's speculation.

However, even so, Mo Chuan felt extremely guilty after listening!

'I've really shown off too much this time!'

For a moment, he felt a little worried about the future prospects of Fu Luan Temple.

As the saying goes: "When virtue does not match the position, disaster will surely follow."

He could only hope that Fu Luan's old Daoist priest would be cautious and avoid causing any trouble.

After discussing Daoist techniques, Mo Chuan also inquired about cultivation methods.

One must understand that the same Daoist technique, when wielded by cultivators of different realms, would naturally have vastly different powers.

The technique of the Pot of Heaven, for example, is only mastered by low-level cultivators, who can at most store some personal belongings within it.

If a powerful being cultivates it, they can create a cave dwelling and even a universe.

In response to Mo Chuan's inquiries, Daoist priest Yi Qian shook his head:

"The True Classic of Virtue states that the Great Dao is benevolent and gives life, tempting people with its laws. Through a thousand schools to refine nature, and ten thousand practices to cultivate the heart, Heaven's principles are thirty thousand; choose one and follow it. The cultivation methods of the Dao are as vast as the myriad stars. It's hard to say, hard to say."

Mo Chuan wanted to ask about the "Secret Method of Worshipping the True God and the Big Dipper" he cultivated, but after some thought, he decided against it.

The Daoist school emphasizes inheritance; how could they easily impart their methods?

Unless he found a master to take him in!

He didn't mind that prospect, but he was afraid Daoist priest Yi Qian wouldn't accept him.

As his thoughts churned, he decided to ask Abbot Tianbao about Buddhist practices instead.

"What? Daoist friend, do you wish to switch to Buddhist cultivation?"

"Is that not possible?"

"Hahaha, it's all cultivation, why wouldn't it be? Zen Buddhism can lead Buddha into the Dao. Daoist friend, leading the Dao into Buddha is not impossible. Perhaps this is also one of the thirty thousand great Daos of Heaven's principles."

Abbot Tianbao said with a meaningful smile.

Mo Chuan's heart stirred, vaguely guessing Abbot Tianbao's intention, suspecting he had some designs on Yunji Temple's Daoist magic.

"How does one cultivate Buddhist practices?" Mo Chuan asked, appearing unwilling to commit.

"That depends on what kind of disposition you have, Daoist friend."

"Disposition?" Mo Chuan subconsciously thought of his third brother.

"Buddhist practices are boundless, only helping those who are fated."

Under Abbot Tianbao's explanation, Mo Chuan finally grasped some of the framework for Buddhist cultivation.

Unlike the Daoist school, which offered three thousand great Daos to choose from, Buddhism required the cultivation of a Dharma Body, which had five dispositions:

Disposition of the common person, disposition of the Hearer and Solitary Realizer, disposition of the Bodhisattva, disposition of the Tathagata, and disposition of the Outer Path.

Disposition determined one's future attainment!

For example, a Bodhisattva disposition would lead to the highest attainment as a Bodhisattva.

However, Abbot Tianbao also mentioned that dispositions could change with progress in Buddhist practices.

Mo Chuan asked Abbot Tianbao what his disposition was.

Abbot Tianbao replied: "Disposition of the common person."

Well, this talk of changing dispositions was likely just comforting words! Even if not, it was probably as difficult as ascending to heaven.

Returning to the main topic.

After determining one's disposition, one could then aim for "First Fruit Direction."

There were two directions: "Lesser Vehicle Samadhi" and "Greater Vehicle Samadhi."

The Lesser Vehicle only led to the attainment of an Arhat.

The Greater Vehicle was extraordinary; one could cultivate Buddhahood.

However, the Greater Vehicle was not easy to cultivate.

The limitation of disposition was one factor. To reach the Ten Faiths stage, one had to return to the Lesser Vehicle and then cultivate it again, which was incredibly complex.

The more Mo Chuan listened, the more his head spun. He started thinking that perhaps he should just stick to cultivating the Dao!

Still, he asked, "May I ask, Master, what is my disposition?"

"Disposition of the Outer Path!"

Mo Chuan was stunned by this answer.

The Shurangama Sutra states: "Those who violate and are distant from perfect enlightenment, and turn their backs on the city of Nirvana, are born with the disposition of the Outer Path."

In other words, due to the karma of a distorted world, one was born with the disposition of the immortal path, within the Outer Path, losing the path to enlightenment.

This meant it was a disposition completely incompatible with Buddhist practices.

"Does this mean I can never cultivate Buddhism?" Mo Chuan asked, unwilling to accept it.

"Daoist friend is currently cultivating the Dao, naturally you have the disposition of the Outer Path," Abbot Tianbao said meaningfully.

Mo Chuan nodded and fell into thought.

There was a trap in those words!

At first glance, the reason he had the Outer Path disposition was because he was cultivating the Dao.

It seemed to imply that if he stopped cultivating the Dao, he could shed the Outer Path disposition!

But was that truly the case?

Perhaps the Abbot dared not break the precepts, dared not lie, and thus used truth to tell a lie?

"I have a scroll with a Visualization Diagram that can extend one's life. Fellow Daoist, you can contemplate it diligently."

Abbot Tianbao changed the subject and passed over a scroll with a Visualization Diagram.

Mo Chuan took it and was about to open it when Abbot Tianbao reached out and stopped him, saying:

"The matter at hand is more important!"

Mo Chuan nodded, suppressing his curiosity, and put away the Visualization Diagram, hiding it in his robes.

The moonlight was like water, and the starlight was brilliant.

Mo Chuan and the other two were sipping tea and discussing the Dao. Luo Feibai, who was waiting nearby, grew increasingly anxious.

He had been waiting for a long time. Seeing that the conversation of the three had paused slightly, he hurried closer and asked, "Daoist priest, if there's no movement in the middle of the night, should Luo have me go out and investigate?"

The subtext of this question was, "Why hasn't that spirit monster come yet?"

Mo Chuan was about to reassure him when Abbot Tianbao suddenly stroked his beard and said, "They've arrived!"

Luo Feibai's head snapped up, and his right hand instinctively tightened its grip on the hilt of his Zhanmadao!