Western Sect

Biodata

Feature	Information
Name	Western Sect (西方)
Affiliation	Mount Sumeru
Status	Active; subject to the reformed Investiture’s conversion and profit-sharing rules. 127 128
Leaders	Daoist Jieyin and Daoist Zhunti. 9
Known Disciples	Medicine Master Daoist, Maitreya, and the Yellow-Robed Daoist involved in the Chaoge South Market affair. 75 77 122
Investiture Obligation	Maitreya is registered in the Western Sect’s profit-sharing column; future conversions require scrutiny of the recruit’s karma through the Three Lists. 122 127 128
First Appearance	1

Background / History

The Western Sect is represented by the sages Daoist Jieyin and Daoist Zhunti. At the prospect of the Investiture of the Gods, both travel from Mount Sumeru to Zixiao Palace alongside the other sages. Jie Sect disciples already expect the Western Sect to avoid contributing its own disciples while seeking benefits from the coming calamity. 1 2

When the Jie Sect recalls its members from the Heavenly Court and retreats to Golden Turtle Island, Zhunti initially welcomes the move as an opportunity. Jieyin warns that the retreat could instead shift the pressure of filling the Heavenly Court's divine positions onto the Chan Sect, Human Sect, and Western Sect. 9

The Western Sect later refuses the Heavenly Court's request for practical assistance during the resulting crises. Zhunti cites the West's barrenness, few disciples, and lack of capable personnel, offering only to send disciples east to preach merciful Dharma rather than suppress Sea Eyes, repair star nodes, or combat chaos. 10

Its efforts to gain followers subsequently become subjects of public investigation. Chang'er Dingguang Xian’s dealings expose a promised Lotus Throne position, while a Western Sect disciple’s activities in Chaoge reveal the alteration of commoners’ complaints into evidence of collective resentment. The Chentang Pass affair later exposes Zhunti’s seal on a decree associated with provoking conflict between the Chan and Jie Sects so that the West can recruit followers. 37 40 74 76 108

By the final settlement of the Investiture, the sect remains active but can no longer recruit through the calamity without bearing corresponding obligations. Maitreya is entered on the Profit-Sharing List, Randeng is barred from joining until his debts are settled, and future converts must have their karma disclosed through the Three Lists. Jieyin accepts Hongjun’s ruling and restrains Zhunti from further objections. 122 127 128

Practices and Methods

Conversion and “Affinity”

The Western Sect seeks to draw beings from other factions into its fold, describing potential converts as having an affinity with the West.

• Zhunti regards the Investiture Great Calamity as an eventual opportunity to convert Jie Sect disciples. 9
• Jieyin cautions that a strategist within the Jie Sect may be difficult to convert. 9
• Zhao Xuan predicts that, in the original course of the calamity, the Western Sect would convert numerous Jie Sect disciples. 2 3
• Chang'er Dingguang Xian secretly obtains a Western Sect golden invitation and plans to trade the Jie Sect Outer Sect for a Lotus Throne position in the West. 36 37
• The golden letter connected to Chang'er promises a Lotus Throne seat, exposing recruitment through offers of refuge and advancement during the Jie Sect’s anticipated crisis. Zhao Xuan records the transaction in the Accountability Ledger. 40
• A decree bearing Zhunti’s seal explicitly provides for the Western Sect to recruit at an opportune moment when the Chan and Jie Sects clash. 108
• Zhunti offers Nezha a way to escape his killing tribulation by joining the Western Sect, but Nezha refuses. 109
• The Three Steles reveal that Randeng’s old path leads to the Western Sect after the calamity, and that Juliusun, Manjushri, Puxian, and Cihang likewise have Dao paths inclined toward the West. These revelations concern intended or predicted affiliations, not completed conversions. 112 121

Merciful Dharma

The sect presents itself as a cultivator of compassionate teachings.

• Zhunti offers to dispatch disciples to the Eastern Lands to preach “merciful and wondrous Dharma.” 10
• The sect declines work involving combat, suppression, repair, or mediation, claiming its disciples are not suited to such tasks. 10
• Zhao Xuan identifies “relieving suffering and delivering people” as a possible pretext for the Western Sect to enter mortal dynastic conflict and benefit from the Investiture. 58
• In Chaoge, the Yellow-Robed Daoist claims to be gathering suffering and aiding the people, but his Golden Alms Bowl changes individual complaints into a generalized accusation that the South Market is seething with resentment. 74 75
• When the Daoist is detained, Mount Sumeru argues that the Western Sect should retrieve and discipline its own disciple rather than submit him and the bowl to mortal judicial proceedings. Wen Zhong and the residents reject this claim of exclusive sect authority. 76

Instruments and Manifestations

• Golden invitations and letters — Used in recruitment dealings, including the offer of a Lotus Throne position to Chang'er Dingguang Xian. A phantom Lotus Throne speaks through the golden letter during Zhao Xuan’s confrontation with the sect. 36 40 41
• Golden Alms Bowl — Collects the voices of Chaoge’s residents and transforms their expressions of hardship into a misleading record of collective resentment. It is detained with the Yellow-Robed Daoist and cracks when a South Market elder challenges the use of ordinary suffering as evidence. 74 76
• Golden light and lotus manifestations — Mount Sumeru sends a golden thread to free the detained Daoist, who attempts to coordinate his Lotus Shadow with it. Zhao Gongming’s Sea-Calming Pearls block the escape. Medicine Master Daoist later travels toward Golden Turtle Island on lotus light. 76 77
• Zhunti’s seal — Appears on the reverse of the Chentang Pass decree. Zhunti’s attempt to erase it instead deepens the mark across the copies held at Golden Ao, Kunlun, and the Heavenly Court. 108
• Western Sect mark within the pagoda — Golden light bearing the sect’s connection is exposed inside Randeng’s pagoda and subsequently removed from its phantom image and placed beside the Profit-Sharing List. 119 120

Conversion Under the Three Lists

The reformed Investiture does not prohibit the Western Sect from accepting disciples, but makes recruitment subject to consent, karmic scrutiny, and responsibility for gains. 116 127

• Anyone already on the Three Lists cannot be privately converted outside their procedures. Each forced conversion that bypasses the lists requires the Western Sect to supply an additional name. 116
• Nezha’s allegiance must be decided by Nezha himself. The sect is specifically forbidden from exploiting resentment between him and Li Jing to convert him secretly. 116 120
• Randeng cannot enter the Western Sect while his profit-sharing debts remain unsettled. 116 120 127
• Maitreya’s registration is a profit-sharing obligation, not an immediate sentence to death or placement on the Killing Tribulation List. His name bears the karma associated with future gains through Investiture conversions. 122
• Hongjun’s final ruling requires the Three Lists to illuminate each recruit’s karma before admission. Unauthorized recruitment results in additional names being entered, and the sect may not exploit Nezha’s resentment or the Jie Sect’s defeat or destruction to recruit without authorization. 127
• The closing account confirms that Zhunti must consult the Three Lists’ karma before converting anyone again. 128

Relationships

• Daoist Jieyin — Western Sect sage; more cautious than Zhunti about the Jie Sect’s withdrawal and the consequences of being implicated in Zhao Xuan’s ledger. 9 29 He later persuades Zhunti to withdraw from an attempt to seize the list’s phantom, urges him to register a profit-sharing name, and accepts the final conversion restrictions. 112 122 127
• Daoist Zhunti — Western Sect sage; promotes conversion, invokes the West’s poverty and limited manpower, and later recognizes the precision of Zhao Xuan’s accusations. 9 10 30 His seal is exposed in the Chentang Pass scheme, and he ultimately registers Maitreya despite resisting the demand that the West share the cost of recruitment. 108 122
• Jie Sect — The Western Sect is accused of treating the Jie Sect’s coming disaster as an opportunity to gain converts, fortune, and influence. 2 30 31 The revised settlement protects the Jie Sect from predetermined destruction and subjects attempts to convert its disciples to recorded karma and the new lists’ procedures. 124 126 127
• Heavenly Court — Refuses Haotian’s request to provide personnel for crises caused by the Jie Sect’s withdrawal. 10 The Chentang Pass documents later expose distinct anticipated gains for the Court and the West: incense offerings for the former and recruits for the latter. 108 110
• Chang'er Dingguang Xian — A Jie Sect traitor who keeps a Western Sect invitation as one of two escape routes and seeks a Lotus Throne through betrayal. 36 37 His surviving true spirit attempts to flee west and bargain with intelligence about the Jie Sect, but Zhao Xuan destroys it before he can obtain refuge. 37
• Medicine Master Daoist — Western Sect disciple who travels to Golden Turtle Island to retrieve the Yellow-Robed Daoist after the Chaoge affair threatens the sect’s standing. 76 77
• Yellow-Robed Daoist — Western Sect disciple detained in Chaoge for altering residents’ words through the Golden Alms Bowl. Under pressure, he admits that he was ordered to gather suffering, linking the mission to a superior’s instructions rather than an independent undertaking. 74 75 76
• Maitreya — Described as a future pillar of the Western Sect; put forward by Zhunti as its profit-sharing name and formally bound to the sect’s future recruitment gains. 122 127
• Daoist Randeng — Chan Sect deputy leader whose intended post-calamity move to the Western Sect is exposed. His attempt to flee west is stopped by the Profit-Sharing List, and he ends unable to return to Jade Emptiness or join the Western Sect until his debts are settled. 112 120 127 128
• Juliusun, Manjushri, Puxian, and Cihang — Jade Emptiness Golden Immortals whose Dao paths are revealed to incline toward the Western Sect after the tribulation. The disclosure undermines another covert recruitment route without establishing that they have already defected. 121
• Nezha — Prospective recruit who rejects Zhunti’s offer of refuge from his killing tribulation. The Three Lists later forbid the Western Sect from exploiting his conflict with his father to convert him. 109 120
• Wen Zhong and Chaoge’s Residents — Oppose the Western Sect’s alteration of commoners’ complaints and its attempt to remove the detained Daoist from Chaoge’s jurisdiction before public questioning. 74 75 76
• Zhao Xuan — Exposes the sect’s recruitment bargains, records its liabilities, and helps establish the rules tying conversion gains to karmic obligations. Hongjun ultimately appoints him overseer of the reformed tribulation. 40 116 127 128

Story Role / Major Arcs

Investiture of the Gods Preparations

The Western Sect attends the gathering at Zixiao Palace concerning the impending Investiture of the Gods. Zhao Xuan identifies it as one of the parties positioned to profit while the Jie Sect supplies the lives and true spirits demanded by the calamity. 1 2

Jie Sect Withdrawal

After the Jie Sect withdraws from Heavenly Court duties, Zhunti sees a chance for the Investiture to proceed without the Jie Sect's cooperation, while Jieyin recognizes that the maneuver may force the West itself to bear more pressure. 9

The sect subsequently declines to replace Jie Sect personnel in the Heavenly Court’s emergency duties. Its proposed contribution is preaching rather than assuming the dangerous responsibilities abandoned by the Jie Sect. 10

Accountability Ledger

Zhao Xuan’s audit of the Three Sects records the Western Sect’s column as “Barren,” “Looking on from the sidelines,” and “Waiting to ferry those with affinity.” 28

When Zhao Xuan opens the fourth page of the Investiture of the Gods Accountability Ledger, he records the Western Sect’s alleged benefit from the calamity as: exploiting eastern internal conflict, ferrying Jie Sect disciples, seizing eastern fortune, and creating the basis for Western prosperity. Zhunti does not refute the entry, only remarking that Zhao Xuan’s accounting is precise. 30

Zhao Xuan later publicly asks why the Western Sect, if it gains power through the Investiture, does not bear a share of its cost. The question remains unanswered when the Dao Ancestor temporarily seals the account. 31 33

Jieyin prevents Zhunti from answering prematurely because any response could enter the Western Sect into the ledger. Both recognize the danger of having their benefits measured against the Jie Sect’s burdens. When the Dao Ancestor pauses the confrontation, Zhunti sees room for further maneuvering, but Jieyin emphasizes that the debt remains. 29 32

Chang'er Dingguang Xian Affair

The discovery of Chang'er's Western Sect golden invitation demonstrates that the sect had become a possible refuge for Jie Sect members anticipating the calamity. Chang'er ultimately admits that he was prepared to exchange the Jie Sect Outer Sect for a Western Sect Lotus Throne. 36 37

Recorded testimony exposes his secret negotiations as an exchange of sect intelligence and influence for protection and advancement. After his body is destroyed and his Jie Sect status erased, his true spirit attempts to escape toward the Western Sect, still offering Outer Sect information. Zhao Xuan destroys the spirit with the Accountability Ledger. 37

The subsequent examination of the Western Sect’s golden letter exposes the promised Lotus Throne seat and its use of the coming calamity as a recruitment opportunity. Zhao Xuan rejects the presentation of the offer as compassion and records the sect’s conduct in the ledger. 40

The phantom Lotus Throne later states that the Western Sect will return to Mount Sumeru to investigate. Zhao Xuan keeps the debt open and orders Jie Sect disciples to surrender outside correspondence, invitations, and gifts within three days. He distinguishes ordinary contact, teachings, and banquets from transactions that purchase influence over sect orders or place a price on disciples’ lives. Western Sect fragrant wood beads are among the submitted items. 41

Mortal Dynastic Intervention

While examining the forces acting upon Wen Zhong, Zhao Xuan records that anyone using the mortal world to enter the calamity must also enter the account. The linked thread to Mount Sumeru tightens, alerting Zhunti. The resulting investigation identifies the Western Sect’s language of relieving suffering as one of the possible justifications for entering the conflict. 58

The phantom Investiture Table subsequently assigns a seat to the Western Sect and identifies Mount Sumeru’s anticipated gain as increased power, while the mortal world serves as the arena and the Jie Sect supplies lives. Zhao Xuan challenges the arrangement and denies that entering under a noble-sounding pretext removes responsibility for its consequences. 59

Chaoge South Market Affair

After Jade Emptiness’s influence over several mortal sites recedes, a Yellow-Robed Daoist from the Western Sect enters Chaoge’s South Market with a Golden Alms Bowl. He invites residents to describe their hardships, but the bowl transforms their testimony into a claim that the market is seething with resentment. An old firewood seller objects that he spoke of hardship, not rebellion or collective resentment. 74

Wen Zhong orders the detention of anyone using magical arts to harvest and alter the people’s voices. The Daoist and the bowl are seized, despite his claim to be acting out of compassion. 75

Mount Sumeru demands their release, arguing that the sect should take its disciple back for discipline and explain the matter afterward. Wen Zhong asserts Chaoge’s jurisdiction, while residents insist that the facts be established before the Daoist leaves. A golden thread attempts to free him, but Zhao Gongming blocks it with the Sea-Calming Pearls. 76

Under pressure, the Daoist admits that he was ordered to gather suffering. Zhao Xuan demands a public explanation before Wen Zhong and the affected residents. The bowl cracks after an elder asks when ordinary people’s suffering became evidence for others to use. Medicine Master Daoist then sets out and arrives over the East Sea, formally identifying himself and requesting the disciple’s return. 76 77

Chentang Pass and Recruitment Exposure

During the investigation of Shi Ji’s calamity, the Three Steles preserve and distribute a decree linking Antarctic’s instructions, Randeng’s alterations, and Taiyi’s actions. A golden seal on its reverse reveals Zhunti’s involvement, followed by a line authorizing the Western Sect to recruit when the Chan and Jie Sects clash. Zhunti’s attempt to erase the seal only makes it clearer. 108

Zhunti subsequently proposes that Nezha join the Western Sect to escape his killing tribulation. Nezha refuses and demands answers about Chentang Pass and Biyun. As the documents expose a plan for Li Jing to suppress his son with a pagoda, Zhunti defends the pagoda as protection and warns Li Jing of the risks, but Li Jing rejects the imposed arrangement. 109

After Nezha and Li Jing break the predicted father-son conflict, the Investiture List reveals its wider allocation of gains, including the Western Sect’s recruitment of followers. The Three Steles later expose Randeng’s intended move west. Zhunti tries to seize the list’s phantom image, but Tongtian blocks him with the Green Duckweed Sword, and Jieyin persuades him to withdraw. 110 112

At Zixiao Palace, Zhao Xuan proposes the Killing Tribulation, Profit-Sharing, and Willing Divinity Lists. Zhunti argues that the Western Sect’s gains are justified but resists scrutiny of its arrangements. Zhao Xuan offers to have the steles determine whether those gains are legitimate compensation or opportunistic recruitment. 114

The new proceedings record the Western Sect’s attempt to exploit Chentang Pass’s chaos to convert Nezha and receive Randeng. Conversion is made subject to the Three Lists, Nezha’s consent, and settlement of Randeng’s debts. 115 116

Western Sect golden light is also exposed within the pagoda. The Three Lists prohibit using Nezha’s resentment toward Li Jing as a covert recruitment route, while the pagoda is transformed into a City-Guarding Pagoda. Randeng’s attempt to flee west is stopped, and Jieyin acknowledges that the sect cannot receive him. 119 120

Maitreya and the Final Settlement

The Three Steles expose the post-tribulation Western inclinations of Juliusun, Manjushri, Puxian, and Cihang, closing another route for undisclosed recruitment. The Profit-Sharing List then demands that the Western Sect supply a name if it intends to gain people through the Investiture. 121 122

Jieyin warns that further delay may allow the lists to select names themselves. Zhunti yields and enters Maitreya in the Western Sect’s profit-sharing column, insisting that this not be treated as a killing-tribulation sentence. Zhao Xuan confirms the distinction: Maitreya’s obligation corresponds to the sect’s future gains and associated karma. 122

Hongjun subsequently abolishes the old requirement that the Jie Sect perish and rules that no single sect will bear the calamity’s entire cost. In the final proceedings, he confirms Maitreya’s registration and requires scrutiny of every future convert’s karma. Jieyin accepts the settlement and stops Zhunti from objecting, warning that further resistance could bring obligations beyond Maitreya alone. 126 127

The ending leaves the Western Sect active under these restrictions. Maitreya remains on the Profit-Sharing List, Zhunti must consult the Three Lists before conversion, and Randeng remains excluded while his debts are unresolved. Zhao Xuan’s appointment as overseer provides continuing accountability against attempts to restore the old Investiture arrangement. 128

Notable Quotes

“All living beings in this world have an affinity with our Western Sect.” — Daoist Zhunti 9

“The benefit to the Western Sect: Borrow the internal strife of the East, ferry the disciples of the Jie Sect, seize the fortune of the East, and open the opportunity for the Western Sect to flourish.” — Zhao Xuan’s Accountability Ledger 30

“When the Chan and Jie Sects clash, the Western Sect may choose an opportune moment to bring people into its fold.” — Exposed Chentang Pass decree 108

“If the Western Sect wishes to gain people after the Investiture of the Gods, it must first bear their karma through the Profit-Sharing List.” — Hongjun 127

“The Western Sect accepts.” — Daoist Jieyin 127

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