Although Jieyin and Zhunti, the Two Saints of the West, had also been guests at Zixiao Palace and received Hong Meng Purple Qi, their origins were far inferior to those of Sanqing. The Western Lands were also poor and harsh, nothing like the prosperous Eastern Lands.
Their founding of a sect and attainment of sainthood were seen more as the fruits of the Western Lands' own efforts—a unique path they had forged by adapting to local conditions and seeking a different way forward.
Their departure from the Mystic Sect had certainly drawn attention.
But to the beings of the Primordial Wilderness, it seemed more like an inevitable choice born of necessity.
It was a boundary the Western Lands had been forced to draw in order to rise, so its impact was naturally somewhat less profound.
However, that did not mean the Western Religious Sect's founding was insignificant.
Quite the opposite. Its unique doctrines—the "Four Noble Truths," the "Twelve Links of Causation," "Karma and Retribution," the "Pure Land of Ultimate Bliss," and the "Jieyin Dharma Gate"—were like a clear, unfamiliar spring flowing into a cultivation world whose main currents had long been the Mystic Sect's Immortal Dao and Sanqing's teachings.
It did not pursue divine powers capable of destroying heaven and earth, nor was it obsessed with the freedom of eternal life. Instead, it spoke directly to the deepest fears and desires in the hearts of all beings.
It offered a complete and rigorous path to "Mind Liberation" and "transcending reincarnation."
For many beings in the Primordial Wilderness—those making little progress on the Immortal Dao, terrified of life, death, and reincarnation, or born with ordinary roots and plagued by misfortune—it was a beacon in the dark and a spring in the desert.
Thus, before the Buddha-light from the Two Saints of