Esoteric Buddhism refers to the profound and mysterious principles and practices that are not kept secret but are rather too profound to be easily explained. The teachings within the Mahāvairocana Sūtra and the Vajrasekhara Sutra, including the methods of Dharani, seals, recitations, and empowerment rituals, embody Esoteric Buddhism, with Mahāvairocana Buddha revered as its principal teacher.

Both teachings stem from what Buddha Shakyamuni proclaimed, differing only in emphasis. Subhuti(Bodhi Patriarch), the great master, here extols the Tathagata's Dharma, leaving one to ponder the nature of his relationship with the Tathagata. Wukong notes this in his heart.

The master continued, "Cherish the cultivation of life and essence," meaning to cherish and cultivate one's nature and life. To understand and finalize one's nature and life is the mark of true wisdom.

Since ancient times, "nature and life" have been synonymous with human life. In the context of cultivation, these terms should be viewed distinctly. "Heaven's mandate is called nature." Human nature is endowed by nature, as decreed by heaven. The essence of life, being our inherent good nature, is the true self, the heart of Dao. Once its course is set, it is difficult to alter without greatly harming one's cultivation or even endangering life... The master spent two full hours discussing just these two words, "nature and life."

Wukong listened intently, deeply impressed by the profound truth in these few words, which would have been difficult to unravel without the master's explanation.

The following lines are more straightforward, teaching one to always consolidate their essence, energy, and spirit, "Cultivate the essence and form with focused spirit." "Solidifying the form, ensuring the durability of life and nature," refers to the phenomenon of forming the elixir. Wukong's elixir formation is not like that of ordinary mortals, who refine their base through external substances; such practices are superficial.

In the cultivation within this universe, the ultimate path is the same, seeking the source of creation. Ordinary creations are derived from external sources, mixed in quality, whereas Wukong's creation is from the purest and most orthodox source, refined inside and out by the Nine Turns Golden Elixir of Laozi, awakening the spiritual essence of heaven and earth accumulated over countless millennia. The inner elixir formed under such conditions is unparalleled. Even Subhuti, with his boundless wisdom, marvels in silence.

"Planting the golden lotus in the fire," refers to nurturing the golden elixir with internal fire, refining external impurities and negative energies until a flower blooms within the elixir.

"Reversing the use of the Five Elements, achieve the work and become either Buddha or immortal." These lines summarize the essence of the True Marvelous Secret. The master briefly explained them before sending Wukong away to meditate.

Though Wukong had questions, he saw the master entering deep meditation and dared not disturb him, quietly leaving. He did not know that even a master with the ability to perceive the universe could feel tired.

Outside, Wukong pondered the last two lines, curious about the meaning of reversing the Five Elements and achieving the state of Buddha or immortal.

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As he left the hall, he was overwhelmed with joy, shouting excitedly, attracting the attention of many disciples. Some thought him mad, while others, envious and jealous, recognized the great fortune he had attained, something they could never hope for.

Indeed, Wukong had received a tremendous fortune, the greatest of his life. Whether for better or worse, he now felt far from a mere monkey.

Inside the inner hall, some restriction had suppressed his cultivation, but upon leaving, he felt refreshed and powerful, sensing the world in a new way—seeing, hearing, and feeling far beyond the ordinary.

Wukong marveled at the immortal realm, willing to face any danger for such a path of longevity. Within just a few years, he had transformed from an ordinary monkey into a being of extraordinary cultivation, a fact that would astonish other immortals.

Though Wukong had laid the foundations of immortality and understood the essence of Dao, he possessed no magical powers. In essence, he was an immortal in cultivation but without spiritual abilities.

Returning to his room, Wukong meditated, observing his internal organs appearing like vibrant jewels, not of flesh but of a divine substance, enveloped in a milky glow. His skin and muscles were extraordinarily firm, as if made of iron, unaware that this transformation was also due to the golden elixir gifted by Laozi.

After examining himself thoroughly and feeling immense joy, Wukong spent an excited night in meditation, calming only at dawn. His physique had transcended the mundane, feeling no fatigue.

Continuing his meditation, Wukong practiced as the master taught, circulating his true energy until he felt completely harmonized. Hearing the morning chants of the disciples, he concluded his practice, his cultivation of energy reaching a new height.

Just after rising from his bed, a young disciple entered the room, conveying that the great master Subhuti summoned Wukong. Wukong sensed another opportunity for transformation was upon him.

Indeed, upon being summoned, Subhuti immediately embarked on a discourse about the "Three Calamities," which secretly amused Wukong. He knew that Subhuti was likely aware of his divine simian nature, making him naturally immune to such calamities. To Wukong, the mention of the "Three Calamities" was merely a pretext for Subhuti to impart the knowledge of the seventy-two transformations.

Unbeknownst to Subhuti, Wukong had already encountered Ananda, learning the root causes of all effects from him.

Subhuti said, "Having understood the essence of Dharma and the root of all things, and having been anointed a divine body, you must still guard against the 'Three Disasters.'"

Feigning shock, Wukong replied, "Master, if I've been anointed a divine body, why then do I face these Three Calamities? Does heaven intend harm, not sparing even immortals?"

Subhuti chuckled, "The path to eternal life is never easy. Haven’t you heard, once the elixir is formed, even gods and spirits cannot bear it?"

Wukong knelt in feigned desperation, "I beg of you, Master, save me!"

Raising Wukong, Subhuti slowly explained, "The Three Disasters of thunder, fire, and wind harm only mortals, immortals, and spirits. How could they hinder one from our sect? I will teach you a method to avoid these disasters, securing your path forever."

Astonished, Wukong exclaimed, "There exists such a marvelous method? Please, teach me, Master."

"Well, there is the celestial number for thirty-six transformations, and the terrestrial number for seventy-two transformations. Which do you wish to learn?" Subhuti asked, a slight smile on his face.

Without hesitation, Wukong chose, "I wish to learn the celestial number."

Subhuti frowned slightly, surprised, "Why not choose the one with more transformations?"

Wukong replied, "I thought the heavens must be more formidable than the earth, hence my choice."

Subhuti laughed, "Whichever you choose is your destiny. The celestial number is more challenging, so be diligent."

Wukong responded, "The more difficult it is, the more powerful it must be. Rest assured, Master, I will dedicate myself to mastering it."

Wukong's choice was not made on a whim but after a night of deep contemplation. In the Journey to the West, only he was mentioned to master the seventy-two transformations. As for the thirty-six transformations, only Zhu Bajie, with his large ears and corpulent figure, is known to possess them.

Zhu Bajie's thirty-six transformations, often limited in scope and duration, were hardly commendable. Although they also fall under the celestial number, Wukong was confident that what Subhuti would teach him was of a completely different caliber.

Considering Subhuti's stature, it's unlikely he would impart a lesser form of magic. The principle that "heaven surpasses earth" has been a timeless truth. While the seventy-two transformations are formidable in the Journey to the West, they symbolize a broader range of potential changes, as do the celestial thirty-six transformations. Thus, why not choose the more powerful option?