Ye Fan

Biodata

Power Progression

These advancements occur in Mo Wenjian’s simulated future. The simulator’s age markers refer to Mo Wenjian, not Ye Fan 24 26.

Background / History

The Ye Family’s Destruction

Ye Fan was the sole survivor of a wealthy merchant family. A prefect coveted the family’s fortune, falsely accused them of conspiring with the White Lotus Sect, executed them, and confiscated their property. Ye Fan remembered his father for repairing bridges and roads, and his mother for feeding refugees during disasters 23.

An elderly farmer who had once been the Ye family’s tenant rescued him. The farmer had also trained as a Shaolin lay disciple, but refused to teach Ye Fan privately because doing so would violate temple rules. Instead, he urged Ye Fan to marry and preserve the family line 23.

Entry into Shaolin

Mo Wenjian encountered Ye Fan kneeling beside the farmer near the foot of Shaolin’s mountain. Ye Fan asked to become his disciple so that he could kill the prefect. Noticing the contrast between his weak body and unusually strong spirit, Mo Wenjian suspected that he was the National Martial Arts world’s child of destiny 23.

Mo Wenjian declined to accept him as a personal disciple, but arranged his admission as a Shaolin lay disciple. He allowed Ye Fan to choose three ultimate techniques, on the condition that he remain inside the temple until reaching Dan Jin. Only the Muscle-Tendon Changing Classic, reserved for successive abbots, was excluded from his selection 23 24.

Heavenly Origin

In the simulated future, Ye Fan reveals that he is a heavenly soldier serving Great Emperor Ziwei, rather than a native of the National Martial Arts world. He has reincarnated more than three thousand times, awakening memories of his previous lives at eighteen in each incarnation 26.

His original cultivation system sends the true spirit into reincarnation once the original body reaches its limit. Successfully overcoming the incarnation’s tribulation and ascending returns that lifetime’s cultivation to the original body. Ye Fan credits Mo Wenjian’s assistance with making his long-sought successful return possible 26.

Appearance

• At introduction: A thin, physically weak youth whose spirit greatly surpasses that of ordinary people 23.
• During his simulated cultivation: Ziwei stellar refinement transforms his frail physique and steadily improves his aptitude 24.

Personality

Ye Fan initially places revenge above survival or the continuation of his family line. He refuses the farmer’s advice to abandon his blood feud, declaring that he would rather die and reunite with his parents than live without avenging them. This determination shapes his choice of martial arts: he dismisses compassion- and Zen-oriented techniques in favor of methods suited to killing and surviving armed opposition 23 24.

His confidence extends beyond immediate revenge. After learning about Heavenly Gang and Earthly Sha Fist Intent, he vows to cultivate it himself. In the simulated future, his opposition to Qing rule becomes an ideological commitment: unlike Xingdian, who prioritizes peace under the existing dynasty, Ye Fan believes overthrowing the court is necessary for a better future 24 25.

As a ruler, he repeatedly postpones further conquest to consolidate unstable territories. He also recognizes the value of European industry, sends people abroad to study it, and eventually encourages industrial development alongside martial cultivation 25 26.

Abilities & Skills

Ziwei Star Seal

Ye Fan’s principal cultivation method as a heavenly soldier draws on the power of the Ziwei Star 26.

• Refines his body and progressively improves his cultivation aptitude 24.
• Provides insights that later help Mo Wenjian activate an acupoint with Ziwei stellar power 26.
• Becomes the starting point for Mo Wenjian’s development of the Zhoutian Star Seals 27.

Heavenly Gang Thirty-Six Fists

One of the three techniques Ye Fan selects from Shaolin’s Scripture Depository 24.

• Produces Heavenly Gang Fist Intent at an advanced level 25.
• Serves as the foundation for combining seventy-two martial intents into Heavenly Gang and Earthly Sha Fist Intent 25.
• The combined fist intent enables him to overcome Xingdian after an earlier defeat and subsequent draw 25.

Vajra Indestructible Divine Art

A supreme defensive art selected as one of his three principal cultivation methods 24 25.

• Ye Fan chooses it to cultivate a body capable of surviving an assault through the prefect’s armed protectors 24.
• Its familiarity to Xingdian becomes a disadvantage in their first decisive battle: Xingdian knows all three of Ye Fan’s principal methods, while Ye Fan does not know his 25.

Precept-Breaking Saber Technique

Ye Fan chooses this Shaolin saber art because its killing-oriented character suits his desire for vengeance 24.

• Remains one of his three principal martial methods during his conflict with Xingdian 25.

Reincarnation and Ascension

Ye Fan possesses accumulated knowledge from thousands of incarnations 26.

• Awakens his previous-life memories at eighteen in each incarnation 26.
• Can return an incarnation’s cultivation to his original body by overcoming its tribulation and ascending 26.
• His insights do not immediately give Mo Wenjian the same ability; Mo Wenjian cannot directly reproduce the true spirit’s departure and reincarnation 27.

Equipment / Weapons / Items

• Three Shaolin manuals — Heavenly Gang Thirty-Six Fists, Vajra Indestructible Divine Art, and Precept-Breaking Saber Technique; selected under Mo Wenjian’s special permission 24.
• Six-Revolution Golden Pill — Refined by Mo Wenjian; enables Ye Fan to enter the Dao through martial arts and reach Gang Force in the simulation 24.
• Imperial Seal of the Realm — Stolen from the Qing palace while its defenders are occupied repelling other grandmasters. Ye Fan later stakes its return on the outcome of his duels with Xingdian 24 25.

Relationships

• Mo Wenjian — Arranges his entry into Shaolin and access to three ultimate techniques. In the simulated future, supplies his breakthrough pill, eventually accepts him as a personal disciple, and receives his accumulated cultivation insights 23 24 26.
• The elderly farmer — Former Ye family tenant and Shaolin lay disciple who saves his life. Their disagreement centers on revenge versus preserving the Ye family line 23.
• His parents — Charitable merchants whose execution motivates his pursuit of martial power and vengeance 23.
• Master Xingdian — Qing loyalist and principal martial rival. Their incompatible political convictions lead to three decisive encounters; Ye Fan ultimately spares him and delivers him to Shaolin for judgment 25.
• Great Emperor Ziwei — Sovereign whom Ye Fan serves as a heavenly soldier. Mo Wenjian later describes Ye Fan to Shaolin’s monks as a heavenly general tasked with overthrowing the Qing 26 28.
• Daoguang Emperor — Political adversary who uses military force, Xingdian’s support, and offers of royal titles to contain him. Ye Fan rejects the title King of Penglai but later accepts appointment as King of the South 25.

Story Role / Major Arcs

Simulated Rise of the Righteous Path Alliance

After reaching Gang Force, Ye Fan leaves Shaolin and beheads the prefect responsible for his family’s destruction. He subsequently steals the Imperial Seal and organizes the Righteous Path Alliance to oppose martial-world criminals, personally killing seven notoriously sinful Gang Force grandmasters while establishing his leadership 24.

The alliance’s growing influence provokes a Qing assault led by the eight banner lords and 108 Gang Force grandmasters. Ye Fan and thirty-six allied grandmasters resist for three days and nights. He kills twenty-four opponents, then covers the alliance’s withdrawal after thirteen allies suffer grave injuries; none of its grandmasters die 24.

Xingdian later coerces the member sects into withdrawing and defeats Ye Fan in direct combat. Ye Fan’s successive developments in fist intent reverse this balance. Between their later duels, he rebuilds the alliance with more than three hundred anti-Qing grandmasters 25.

Kingship and Conquest

Government and Reform

• Cultural policy: Prohibits the queue hairstyle in the Central Plains and calls for a revival of Han and Tang culture 25.
• Administrative integration: Uses standardized writing, carriage axles, weights, and measures as guiding principles in Southeast Asia 25.
• Coercive assimilation: Sends persistent opponents of his Southeast Asian rule to temples in Tianzhu for brainwashing 25.
• Sect fiefs: Establishes six ranks—province, commandery, county, ten-thousand-household, thousand-household, and hundred-household. Sects receive half their fiefs’ tax revenue but no governing authority; Shaolin alone receives a provincial fief 26.
• Cabinet government: Appoints six cabinet ministers to reduce his personal administrative burden 26.
• Industry and cultivation: Sends people to study European industry and promotes both industrial development and National Martial Arts 26.
• National governing council: Combines the six cabinet ministers, civil and military officials, and sect leaders as he prepares to ascend 26.

Ascension and Influence on Mo Wenjian

After relinquishing his imperial title, Ye Fan visits Shaolin and loses a spar to Mo Wenjian’s casual move. He becomes Mo Wenjian’s disciple and trains for twenty years, but eventually reaches the limit of what his foundation permits. Before ascending, he reveals his heavenly identity and shares his accumulated cultivation insights 26.

Those insights become a foundation for Mo Wenjian’s stellar cultivation research and his decision to pursue cultivation through incarnations across other worlds. In the main narrative, Mo Wenjian leaves mortal affairs to Ye Fan while closing Shaolin’s mountain for a hundred years 27 28.

Notable Quotes

“The prefect killed my whole family. If I don't take revenge, can I still call myself a man? I'd rather die a glorious death and reunite with my parents beneath the Nine Springs than cling to a miserable life like a dog!” 23

“One day, I'll also cultivate the Heavenly Gang and Earthly Sha Fist Intent!” 24

“Science to the left, metaphysics to the right.” 26