[The whole world is a harem] (Volume 3, Chapter 1, Section 11)

Chapter 1, Primordial Era, Section 11: The Last Sermon, the Three Races' War is About to Begin. Ten thousand years have passed in the blink of an eye.
During this time, Xuanming and Houtu finally took human form. The two adorable little lolis, along with Xiaoqing,
grew up healthily. In the first ten thousand years, I devoured all the White Tiger Clan beauties
and Black Tortoise Clan beauties I brought back to Xinyu Palace. Of course, Hongling and Tianji didn't escape either.
Yunxin, Yunli, and Yunqi also willingly became my women. With my mother's and my efforts,
all my women have raised their cultivation to an immeasurable level. Now, if anyone in the Primordial World wants
to fight me, they probably won't even know how they died.
During this time, I also learned how to hide my charm. As long as I don't want to, the women I've slept with
won't follow me so devotedly unless I conquer them in another way, but that's
just too troublesome.
During these 100,000 years, Yang Mei also cultivated the Free and Unfettered Technique to the peak of the seventh level (the Free and Unfettered Technique has seventeen levels;
the combat power of the first level is 15,000 to 2 million, the second level is 3 million to 100 million, the third level is Taiyi Golden
Immortal, the fourth level is... the seventeenth level is Hongmeng Controller, with a combat power of one to ten Gai), possessing
the cultivation of a Quasi-Saint, just one step away from becoming a Saint. Ao Fei cultivated the Primordial Undying Body, which also gave him the cultivation
of a Nine Heavens Profound Immortal.
The 100,000-year period has passed...
Outside Penglai Island, all the beings of the Primordial World came to Penglai Island.
With my appearance, golden lotuses fell from the sky, and rosy clouds fell.
I looked at the cultivators and said, "This lecture will last for 10,000 years; you should all listen carefully." Then I stopped paying attention to the cultivators
.
"There is something undifferentiated and complete, which existed before Heaven and Earth. Silent and still, it stands alone and unchanging, ever-present and inexhaustible. It can be regarded as the mother of all things.
I do not know its name, so I call it the Way, and I forcibly name it Great. Great means flowing, flowing means far-reaching, far-reaching means returning. Therefore, the Way is great, Heaven
is great, Earth is great, and Man is also great. Within the realm there are four great things, and Man is one of them. Man follows the Earth, Earth follows Heaven, Heaven follows the Way, and the Way follows
Nature."
"The Way is empty yet inexhaustible in its use. It is profound, like the origin of all things. It untangles their knots, harmonizes their light, and mingles with their dust. It is deep and still,
seemingly ever-present. I do not know whose offspring it is; it seems to have preceded the Emperor."
The Great Way originally has no form, but resides in Qi (vital energy). Its vastness is boundless, and nothing can contain it. The Great Way originally has no use, but operates in all things. Its
depth is unfathomable, and no principle can be investigated. Speaking of the Way in terms of its form, the Way begins to have a distinction between inner and outer. Speaking of the Way in terms of its function, the Way begins to have a basis for observation.
Observing the inner without observing the outer, the outer is thoroughly investigated, and the inner is thus clarified. Observe the spirit, not the form; when the form is complete, the spirit is
revealed. Those who build well cannot be uprooted; those who embrace well cannot be released; their descendants will continue the sacrifices without ceasing. Cultivate it in yourself, and your virtue will be genuine; cultivate it in
your family, and your virtue will be abundant; cultivate it in your village, and your virtue will endure; cultivate it in your state, and your virtue will be plentiful; cultivate it in the world, and your virtue
will be universal. Therefore, observe yourself through yourself, observe your family through your family, observe your village through your village, observe your state through your state, and observe the world through the world. How do I know
the world is like this? By this.
Poisonous insects do not sting, fierce beasts do not attack, and birds of prey do not
seize. Though bones are weak and muscles are supple, the grip is firm. Though unaware of the union of male and female, yet the penis moves—this is the perfection of essence. Crying all day without becoming
hoarse—this is the perfection of harmony. Knowing harmony is called constancy; knowing constancy is called enlightenment; increasing life is called auspiciousness; the mind directing the breath is called strength. Things that reach their peak will eventually decline; this is called going
against the Way, and going against the Way leads to premature death.
Those who know do not speak; those who speak do not know. Block its openings, shut its doors, blunt its sharpness, untangle its knots, soften its light, and become one with its dust;
this is called profound unity. Therefore, it cannot be approached, nor can it be distanced; it cannot be benefited, nor can it be harmed; it cannot be honored,
nor can it be despised. Therefore, it is valued by all under Heaven.
Govern the country with order, use surprise tactics in warfare, and take the world through inaction. How do I know this is so? By this. When the world
has many taboos, the people become increasingly impoverished; when the people possess many weapons, the state becomes increasingly chaotic; when people have many skills, strange things arise; when laws and regulations are numerous, thieves and robbers abound
. Therefore, the sage said: "I do nothing, and the people transform themselves; I love stillness, and the people correct themselves; I have no affairs, and the people become prosperous; I have no desires ,
and the people become simple."
When the government is lenient, the people are honest; when the government is strict, the people are cunning. Misfortune is the foundation of fortune, and fortune is the harbinger of misfortune.
Who knows its limits? There is no absolute right; the right becomes the wrong, and the good becomes the evil. Human beings have been confused for a long time. Therefore, the sage is principled but not
rigid, honest but not harsh, straightforward but not unrestrained, and radiant but not dazzling.
In governing people and serving Heaven, nothing is better than frugality. Only frugality is called early submission; early submission is called accumulating virtue; accumulating virtue leads to invincibility;
invincibility leads to limitless power; limitless power leads to the possession of a state; the mother of a state can endure. This is called deep roots and a firm foundation,
the way to longevity and enduring vision.
Governing a large country is like cooking a small fish. When the Way governs the world, ghosts are not powerful; not that ghosts are not powerful, but that their power does not harm people; not that
their power does not harm people, but that the sage also does not harm people. Since neither harms the other, virtue returns to both.
A large country is like a low-lying river, the meeting point of the world, the female of the world. The female always overcomes the male with stillness, and stillness is the way of humility. Therefore, if a large country humbles itself before
a small country, it will gain the small country; if a small country humbles itself before a large country, it will gain the large country. Therefore, one may either humbly take or humbly take. A large state merely
desires to annex and subjugate its people, while a small state merely desires to serve others. Since both get what they desire, the larger state should humbly take the lead.
The Way is the mystery of all things, the treasure of the virtuous, and the refuge of the wicked. Fine words can buy respect, and fine deeds can win people over.
Why should a person who is not virtuous be abandoned? Therefore, an emperor is established, and three dukes are appointed. Even with a jade disc and a four-horse chariot, it is not as good as sitting and learning this Way.
Why did the ancients value this Way? Was it not because it was used to gain something, or to absolve oneself of guilt? Therefore, it is valued by the world.
Act without acting, do without doing, taste without tasting. Regardless of size or quantity, repay grievances with virtue. Plan for difficulties while they are easy, and do great things while they are small; all
difficult things in the world must be done while they are easy, and all great things in the world must be done while they are small. Therefore, the sage never strives for greatness, and thus achieves greatness. Those who lightly
make promises are seldom trustworthy, and those who take things too easily will encounter many difficulties. Therefore, the sage still considers things difficult, and thus ultimately encounters no difficulties.
What is secure is easily maintained; what has not yet manifested is easily planned for. What is brittle is easily broken; what is minute is easily scattered.
Act before things exist; govern before chaos arises. A tree that can be embraced grows from a tiny sprout; a nine-story tower rises from a mound of earth; a journey of a thousand miles begins with a single step. Those who act will fail;
those who cling will lose. Therefore, the sage does nothing, and thus does not fail; he does not cling, and thus does not lose. People often fail when their endeavors are almost complete,
because they are not careful to the end. If one is as careful to the end as at the beginning, there will be no failure. Therefore, the sage desires what others do not desire, does not value rare goods, learns what others do not learn, and corrects the
mistakes of the masses. He assists all things in their natural course and dares not interfere.
Heaven and earth are the form of the Great Dao. Yin and Yang are the Qi of the Great Dao. Cold, heat, dampness, and coolness are Qi within form. Clouds,
fog, rain, and dew are phenomena within Qi. Earth's Qi rises, becoming clouds, and disperses as rain. Heaven's Qi descends, dispersing as
fog, and condensing as dew. When yin energy accumulates, dew turns into rain, frost, and snow; when yang energy accumulates, fog turns into smoke, clouds, and...
"The rosy clouds. Within yin lies yang; when yang energy fails to rise, it strikes and produces thunder. Within yang lies yin; when yin energy fails to descend, it condenses and produces hail.
When yin and yang do not harmonize, they oppose each other and produce lightning.
The Great Dao has no form, but resides in qi; its vastness is boundless, and nothing can contain it. The Great Dao has no function, but operates in all things; its
depth is unfathomable, and its principles are beyond comprehension. Speaking of the Dao in terms of its form, the Dao begins to distinguish between inner and outer. Speaking of the Dao in terms of its function, the Dao begins to have a basis for observation.
Observe the inner without observing the outer; the outer is thoroughly investigated, and the inner is clearly understood. Observe the spirit without observing the form; the form is complete, and the spirit is
revealed…"
As I explained, the sound of the Great Dao grew even louder, like thunder, and heaven and earth seemed to bow before it. Clear qi swirled
, white clouds lingered, rosy clouds stretched across the sky, and rainbows encircled the body. The five qi involuntarily rose from the chest,
forming a cloud above the head, like viewing flowers through clouds, indistinct and unclear. Three azure lotuses
sprouted and grew amidst the birth and death of the sea of clouds, blossoming into full bloom in the blink of an eye. They floated and swayed gracefully on the sea of clouds formed by the five elements
, radiating the brilliance of life. Then, in the next instant, lotus roots withered and petals fell, turning into a pool of spring mud. New lotuses would
then sprout and bud from the mud, the cycle of life and death repeating itself endlessly.
Inspired by my sermon, cultivators from both Penglai Immortal Island and those who came from the primordial world to hear my teachings were all
immersed in the realm of the Great Dao, their spirits soaring within the heavens of the Dao, countless insights into the Great Dao flowing from their lips.
"The Great Dao is formless, beyond sight and hearing; the Great Dao is nameless, beyond calculation. Form arises from the Dao, and names are established from form; the greatest names are those of Heaven and Earth. Heaven, receiving the Dao of 　　Qian (?),
accumulates its energy to cover below; Earth, receiving the Dao of Kun (?), entrusts its substance to support above. Between these covering and supporting, the distance between above and below is eighty-four thousand li, and their essences cannot interact. Heaven, using Qian 　　, draws Kun back to the Earth, its Yang carrying Yin as it rises; Earth, using Kun, draws Qian back to the Heaven, its Yin embracing Yang as it descends. This rising and falling, operating according to the Dao, is why 　　Heaven and Earth endure. 　　True Yin and true Yang mutually generate and complement each other. What is seen above is accumulated Yang forming spirit; within the spirit is form, and thus, beauty is found." The heavens are the sun and moon. 　　What is seen below is the accumulated shadows forming shapes, shapes within shapes, and what adorns the earth are gold and jade. The essence of gold and jade is hidden in mountains and rivers. Their elegant and 　　graceful aura floats above, interacting with the sun and moon. Plants and trees receive it as auspiciousness, birds and beasts receive it as unique creatures. 　　Its coming has a beginning, yet we do not know the beginning of the Great Dao; why is this? Its going has an end, yet we do not know the end of the Great Dao; why is this? 　　Above the highest, though there is an upper, we do not know that above the Great Dao there is no end. Below the deepest, though there is a lower, we do not know that below the Great Dao 　　there is no limit. The profound and unfathomable Dao is named so, its levels differing according to what things attain; the Dao of non-action cannot be fully fathomed. 　　"Between heaven and earth, that which is closer to the heavens is Yang, extending 42,000 li from top to bottom, which is called the Yang position. That which is closer to the earth 　　is Yin, extending 42,000 li from bottom to top, which is called the Yin position. Having form and name, they cannot escape the limits of time. Moreover, a year consists of four seasons, 　　eight solar terms, twenty-four solar terms, seventy-two pentads, three hundred and sixty days, and four thousand three hundred and twenty earthly branches. Twelve earthly branches make a day, 　　five days make a pentad, three pentads make a solar term, three solar terms make a solar term, two solar terms make a season, and four seasons make a year. A year 　　begins with the winter solstice. 　　Yin cannot be born without Yang, and Yang cannot be formed without Yin. Accumulated Yang, its spirit shines brightly in the heavens, and what is great is the sun and the moon. The sun and the moon are true Yang, 　　and they are complemented by true Yin. Accumulated Yin, its form takes shape on the earth, and what is precious is gold and jade." Also, gold and jade are true yin, which obtains true yang to generate each other 　　. 　　The shape of heaven and earth is like an egg. Within the six directions, it is round like a ball. The sun and moon rise and set, moving above the 　　sky and below the earth. Up and down, east and west, they circulate like a flying wheel. East rises and west sets, the sun moves along the yang path. West rises and east sets, the moon moves along 　　the yang path. The source of the Dao has been determined, descending from the root to the branches. Those who understand its truth cultivate truth because of truth, and the inner truth will naturally respond to the outer truth. Those who understand its wonder 　　create wonder because of wonder, and the inner wonder will naturally respond to the outer wonder. Heaven and earth obtain the truth of the Dao, but their truth has not yet responded 　　, so they are not free from having a position. Heaven and earth obtain the wonder of the Dao, but their wonder has not yet responded, so they are not free from having substance. With substance, there are images to be sought; with position, there are numbers to be deduced... The Dao 　　is empty, yet its use is inexhaustible. Deep and abyssal, it seems to be the origin of all things. It untangles their knots, harmonizes their light, and becomes one with their dust, still and deep, seemingly 　　existing. I do not know whose offspring it is, it seems to have preceded the Emperor. Heaven and earth are not benevolent, treating all things as straw dogs. The sage is not benevolent; he 　　treats the people like straw dogs. Between heaven and earth, how can they 　　not be boundless? Empty yet inexhaustible, moving yet ever-producing. Too much talk leads to exhaustion; better to remain centered. Heaven and earth are long-lasting. The reason heaven and earth can be long-lasting is that they do not live for themselves; therefore, they can live long. Therefore, the sage puts 　　himself last, yet he comes first; he puts himself outside, yet he survives. Is it not because he is selfless? Therefore, he can achieve his own ends. The highest good is like water. Water benefits all things 　　without striving. It is benevolent in its dealings with others, trustworthy in its words, just in its governance, capable in its actions, and timely in its movements. Because it does not strive, it is without fault. Favor and 　　disgrace are like shocks; great calamities are like one's own body. What does it mean to be shocked by favor and disgrace? Favor is inferior. To be shocked by gaining it and shocked by losing it is what it means to be shocked by favor 　　and disgrace. What does it mean to value great calamities as one's own body? The reason I have great calamities is because I have a body. If I had no body, what calamities would I have 　　? Therefore, valuing one's body for the sake of the world is like entrusting the world to oneself. Loving one's body for the sake of the world is like entrusting the world to oneself. Seeing it without seeing its name is called "barren." 　　Where there is no water, golden lotuses bloom everywhere; where no tree can support the sky, golden flowers fall. 　　A cold, dark light pervades the void, and streaks of purple energy crisscross, forming eighty-one arrays that evolve into 　　the One, Two Forms, Three Powers, Four Symbols, Five Elements, Six Harmonies, Seven Stars, Eight Trigrams, and Nine Palaces, endlessly 　　cycling, yet each cycle feels different—truly, the Great Dao is simple, pointing directly to its core. 　　All beings are captivated by the Great Dao I have spoken of, unable to extricate themselves. 　　Simultaneously, the cultivators' own cultivation levels advance layer by layer: those at the Celestial Immortal realm smoothly reach the Profound Immortal realm, those at the Profound Immortal realm 　　smoothly reach the Golden Immortal realm, those at the Golden Immortal realm smoothly reach the Taiyi Golden Immortal realm, and those at the Taiyi Golden Immortal realm smoothly reach the Daluo Golden 　　Immortal realm, and so on. 　　In short, for the beings of the primordial world, this moment is incredibly exhilarating, because I previously stated that I would preach the 　　Dao for ten thousand years, thus allowing them to hear even more profound truths of the Great Dao, so they all do their utmost to comprehend and understand 　　the Dao I have spoken of. 　　The Great Dao has no inherent form, but resides within Qi (vital energy). Its vastness is boundless, and nothing can contain it. The Great Dao has no inherent function, but operates through things. Its 　　depth is unfathomable, and its principles are beyond comprehension. Speaking of the Dao in terms of its essence, the Dao begins to distinguish between inner and outer. Speaking of the Dao in terms of its function, the Dao begins to have a basis for observation. 　　Observing the inner without observing the outer, the outer is thoroughly investigated, and the inner is thus clarified. Observing the spirit without observing the form, the form is complete, and the spirit is 　　thus revealed… The Dao 　　is empty yet its use is inexhaustible. Deep and abyssal, it seems to be the origin of all things. It untangles their knots, harmonizes their light, and mingles with their dust; it 　　is still and profound, seemingly ever-present. I do not know whose offspring it is; it seems to precede even the Emperor. Heaven and Earth are ruthless, treating all things like straw dogs. The sage is ruthless, treating the people 　　like straw dogs. Between Heaven and Earth, is it not a cycle? Empty yet inexhaustible, moving yet ever-producing. Too much talk leads to exhaustion; better to remain centered…” 　　Three thousand years flew by as I preached the Dao, and the cultivators of the Primordial World and Penglai Immortal Island listened. Regardless…

Whether they came from the primordial continent or beyond Penglai Immortal Island, the cultivators, immersed in the essence of the Great Dao, wandered
freely within the Dao's universe. Countless insights into the Great Dao flowed from the lips of the carefree cultivator, then were absorbed and digested by them.
In the three thousand years I have been preaching, countless beings who have not yet taken human form or whose transformation is incomplete have comprehended
my teachings on the innate Dao body. Therefore, when they transform, they all take the form I described as human
.
Why did I hint to the cultivators listening to my teachings to transform according to the form I described? Actually, this
contains both my own thoughts and the meaning of the Dao. Because the human form is more pleasing to the eye, and this innate Dao body is
the form most in harmony with the Great Dao of Heaven and Earth.
Ten thousand years have passed, and the cultivators only heard me say: "In the beginning of the primordial world, many races took human
form, in all sorts of strange and wonderful shapes. Afterwards, through natural selection, those who took human form often progressed
faster in cultivation, because only the human form best aligns with the ultimate principles of heaven and earth: the twenty-four vertebrae of the spine correspond to the twenty-four Qi; the twelve vertebrae of the lungs
are called the Twelve Towers; the navel is the Ancestral Palace, called the Yellow Court; the heart is called the Crimson Palace; the lungs are called the Canopy; under the tongue is the Jade Pool; the soles of the feet are called the Yongquan;
one and three-tenths of an inch below the navel is Fengdu; the eighteen bends of the small intestine are the Eighteen Hells; the water passages are called the Earth Gate; the valley passages are called the Nether Gate
. Within this body, heaven and earth are in their proper places, and all things are nurtured. The left teeth striking eight notes produce the sound of a golden bell; the right teeth striking eight notes produce..." The jade chime,
struck by the front teeth, produces eight sounds, forming a Dharma drum. These eight sounds, totaling twenty-four, correspond to the twenty-four Qi. Therefore, all kinds of unorthodox cultivation should take the attainment of a human
body as their foundation, refining it day and night.
The human body, being the innate Dao body, implicitly contains the Great Dao of Heaven and Earth, and is most in harmony with Heaven and Earth. Therefore, cultivation in the human body
is the fastest, and one can better comprehend the Dao of Heaven.
Upon hearing my explanation, all sentient beings suddenly understood and decided that from now on, whether for themselves or
their descendants, they would shape their bodies according to the meaning of what Master Guyue had said.
When ten thousand years had passed, I said, "Ten thousand years have passed. This lecture is over. Go back and comprehend your own Dao; only your own is the best." Having said this, 　　I vanished without a trace, leaving the cultivators
still immersed in the profound meaning of the Great Dao . 　　As I spoke those words, the cultivators were jolted awake from their reverie of the Great Dao. They found 　　me nowhere to be seen, and their expressions turned to disappointment. Suddenly, a Grand Luo 　　Golden Immortal cultivator in a blue Daoist robe stood up and uttered words that brought immense joy to the crowd. 　　The Daoist in the blue robe said, “Fellow Daoists, this humble Daoist, Ao Fei, greets you. Do not be disappointed. You were all so 　　absorbed in the Great Dao that you did not hear my master's last words before he departed: 'Let us return and 　　carefully contemplate the Dao as taught here, and comprehend our own Dao. Only our own Dao is the best Dao.'” With that, 　　he bowed to the cultivators and transformed into a streak of red light, disappearing from their reverie. 　　The cultivators, initially disappointed, beamed with joy upon hearing Ao Fei's words, believing him 　　even if they weren't sure if he was telling the truth. They figured he wasn't the only highly skilled cultivator present; they could simply 　　ask the others. Meanwhile, the higher-level cultivators who had heard my words at the same time as the Daoist were 　　secretly furious. Although they had seen the disappointment on the faces of those lower-level cultivators, 　　they hadn't reacted like the Daoist to explain my meaning. By the time the Daoist finished speaking 　　, it was too late. Fortunately, some cultivators still didn't believe me, so they asked if it was true. 　　Once they nodded in confirmation, the cultivators spontaneously cheered. 　　Even the higher-level cultivators, moved by 　　the pursuit of the Great Dao shown by these once insignificant cultivators, had their unwavering Dao hearts, unshaken for countless millennia, touched. Rare 　　smiles appeared on their faces, and the East Sea had become a sea of joy. 　　This continued for decades, gradually evolving into a 　　collective discussion among cultivators about their understanding of the Great Dao as I had expounded. Each cultivator shared their interpretation for others to reference, then listened to others explain 　　their understanding, refining their own through mutual verification. This practice only began to decrease after several decades 　　, but the cultivators' gains from the expositions were even greater, so they were eager to 　　return to their caves to refine their understanding of the Dao after listening to my teachings and discussing it with other cultivators. 　　After this series of discussions, the cultivators realized that mutual 　　verification of their understanding of the Dao deepened their comprehension and greatly benefited their cultivation. 　　This led to the creation of countless various cultivation methods, Daoist techniques, and secret methods by the cultivators of the Primordial World, enriching the 　　cultivation system and greatly promoting its development and improvement. Therefore, the cultivators of the Primordial World decided 　　to seek opportunities to find like-minded individuals with similar interests for further discussions. 　　For example, those great supernatural beings in the primordial world, such as Hongjun Ancestor, Rahu Ancestor, Wuji Ancestor, Qiankun Ancestor, 　　Wuxing Ancestor, Cangtian Ancestor, Huangtian Ancestor, etc., who had reached the Taiyi Xuanxian level or above, 　　gained a great deal after attending my last sermon. Their cultivation levels broke through the Taiyi Xuanxian realm and advanced 　　to the Taiqing Xuanxian or even the Jiutian Xuanxian realm. Some even broke through to the Quasi-Saint stage. Those with 　　exceptional talent, such as Hongjun and Rahu, even broke through to the mid-Quasi-Saint stage, thus forming their own systematic cultivation system. Hongjun, combining my 　　teachings on the Dao with his own understanding, created the cultivation system of severing the three corpses. Luo Hou, after listening to my teachings 　　and leveraging his own talent, perfected his Undying Demon Art to Quasi-Saint level. Furthermore, 　　the constant conflicts between the three major powers generated various negative energies, which Luo Hou absorbed, 　　causing his cultivation to skyrocket. Therefore, his cultivation surpassed that of other cultivators; only Hongjun was his match. He 　　even used the negative energies of resentment, ferocity, and malevolence to forge a powerful and extremely vicious Heavenly Demon 　　. He secretly felt grateful for my great kindness. 　　As for the forces led by the Dragon, Phoenix, and Qilin clans, through my final teachings on the Dao, their 　　overall strength had increased significantly compared to after the first lecture. The clan leaders also 　　broke through to the Quasi-Saint level, and many other exceptionally talented individuals within their clans also reached the Quasi-Saint level. The clan leaders paid homage to their achievements.

As elders of the three races, this indirectly strengthened the three major powers,
intensifying their conflicts and causing an astronomical number of deaths, severely impacting the
fortunes of the three races. However, these three races are now the protagonists of the first great calamity since the beginning of time! The secrets of heaven are in chaos,
beyond calculation, and in a state of confusion, they continuously fuel the conflict, leading to its escalation and eventual tri-
race war, resulting in mutual destruction. Of course,
none of this concerns me, for I am currently in the chaos, preparing to create a subsidiary universe.

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[The whole world is a harem] (Volume 3, Chapter 1, Section 11)

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