Output:
“If Her Royal Highness died suddenly and came to shortly afterwards talking like this, then it means that Liu Quan’s wife must have borrowed her body to come back to life,” said Wei Zheng. “Things like this do happen. The princess should be asked to come out so that we can hear what she says.”

“We have just ordered the Imperial Medical Academy to send some medicine, so we don’t know whether it will be possible,” said the Tang Emperor, who then sent a consort into the palace to ask her to come out. The princess, meanwhile, was shouting wildly inside the palace, “I’m taking none of your medicine. This isn’t my home. My home is a simple tiled house, not like this jaundiced, yellow place with its flashy doors. Let me out, let me out.”

Four of five women officials and two or three eunuchs appeared while she was shouting and helped her go straight to the throne hall, where the Tang Emperor asked, “Would you recognize your husband if you saw him?”


Output:
“What a thing to ask! We’ve been married since we were children, and I’ve given him a son and a daughter, so of course I’d recognize him.” The Emperor told his attendants to help her down and she went down from the throne hall. As soon as she saw Liu Quan in front of the white jade steps she seized hold of him.

“Husband!” she exclaimed, “where did you go? Why didn’t you wait for me? I tripped over, and all these shameless people surrounded me and shouted at me. Wasn’t that shocking?” Although Liu Quan could hear that it was his wife talking, she looked like somebody else, so he did not dare to recognize her as his wife.

“Indeed,” said the Emperor,

“Sometimes mountains collapse and the earth yawns open,

But few men will shorten their lives to die for another.”


Output:
As he was a good and wise monarch he gave all of the princess’ dressing-cases, clothes and jewelry to Liu Quan as if they were a dowry, presented him with an edict freeing him from labor service for life, and told him to take the princess home with him. Husband and wife thanked him before the steps and returned home very happily. There is a poem to prove it:

Life and death are pre-ordained;

Some have many years, others few.

When Liu Quan came back to the light after taking the pumpkins,

Li Cuilian returned to life in a borrowed body.

After leaving the Emperor the pair went straight back to the city of Junzhou, where they found that their household and their children were all well. There is no need to go into how the two of them publicized their virtue rewarded.


Output: The story turns to Lord Yuchi, who went to Kaifeng in Henan with a hoard of gold and silver for Xiang Liang, who made a living by selling water and dealing in black pots and earthenware vessels with his wife, whose maiden name was Zhang, at the gate of their house. When they made some money they were content to keep enough for their daily expenses, giving the rest as alms to monks or using it to buy paper ingots of gold and silver, which they assigned to various hoards in the underworld and burnt. That was why they were now to be so well rewarded. Although he was only a pious pauper in this world, he owned mountains of jade and gold in the other one. When Lord Yuchi brought them the gold and silver, Mr. and Mrs. Xiang were terrified out of their wits. Apart from his lordship there were also officials from the local government office, and horses and carriages were packed tight outside their humble cottage. The two of them fell to their knees dumbfounded and began to kowtow.


Output:
“Please rise,” said Lord Yuchi. “Although I am merely an imperial commissioner, I bring gold and silver from His Majesty to return to you.” Shivering and shaking Xiang Liang replied, “I’ve lent out no silver or gold, so how could I dare to accept this mysterious wealth?”

“I know that your are a poor man,” said Lord Yuchi, “but you have given monks everything they need and bought paper ingots of gold and silver which you have assigned to the underworld and burnt, thus accumulating large sums of money down there. When His Majesty the Emperor Taizong was dead for three days before returning to life he borrowed one of your hoards of gold and silver down there, which he is now repaying to you in full. Please check it through so that I can go back and report that I have carried out my instructions.” Xiang Liang and his wife just went on bowing to Heaven and refused to take the gold and silver.


Output:
“If humble folk like ourselves took all this gold and silver it’d soon be the death of us. Although we have burned some paper and assigned it to various stores, it was a secret. Anyhow, what proof is there that His Majesty—may he live for ten thousand years—borrowed gold and silver down there? We refuse to accept it.”

“The Emperor said that Judge Cui was his guarantor when he borrowed your money, and this can be verified, so please accept it,” replied Lord Yuchi.

“I would sooner die than do so,” said Xiang Liang.


Output: Seeing how earnestly he refused Lord Yuchi had to send a man back with a detailed report to the throne. On reading this report that Xiang Liang had refused to accept the gold and silver, Taizong said, “He really is a pious old fellow.” He sent orders to Yuchi Jingde that he was to build a temple in his name, erect a shrine to him, and invite monks to do good deeds on his behalf: this would be as good as paying him back the gold and silver. On the day this decree reached him Yuchi Jingde turned towards the palace to thank the Emperor, and read it aloud for all to hear. Then he bought fifty mu of land at a place inside the city that would not be in the way from either the civil or the military point of view, and here work was begun on a monastery to be called The Imperially Founded Xiang Quo Monastery. To its left was erected a shrine to Mr. and Mrs. Xiang with an inscribed tablet that read “Built under the supervision of Lord Yuchi.” This is the present Great Xiang Guo Monastery.


Output: When he was informed that work had been completed Taizong was very pleased, and assembling the multitude of officials he issued a notice summoning monks to come and hold a Great Mass for the rebirth of those lonely souls in the underworld. As the notice traveled throughout the empire the local officials everywhere recommended holy and venerable monks to go to Chang’an for the service. By the end of the month many monks had arrived in Chang’an from all over the empire. The Emperor issued a decree ordering Fu Yi, the Deputy Annalist, to select some venerable monks to perform Buddhist ceremonies. On hearing this command Fu Yi sent up a memorial requesting a ban on the building of pagodas and saying that there was no Buddha. It read: By the Law of the West there are no distinctions between ruler and subject or between father and son; the Three Paths and the Six Roads are used to deceive the foolish; past sins are chased away to filch future blessings; and Sanskrit prayers are recited in attempts to avoid


Output: Sanskrit prayers are recited in attempts to avoid retribution. Now birth, death and the length of life are in fact decided by nature; and punishments, virtue, power and blessings come from the lord of men. But these days vulgar believers distort the truth and say that they all come from Buddha. In the time of the Five Emperors and Three Kings of antiquity this Buddha did not exist, yet rulers were enlightened, subjects were loyal, and prosperity lasted for many a long year. When foreign gods were first established in the time of Emperor Ming of the Han Dynasty, sramanas from the West began to propagate their religion. This is in reality a foreign encroachment on China, and it does not merit belief.


Output: When he had heard this read to him Taizong tossed it to his other officials for debate. The minister Xiao Yu stepped forward from the ranks, kowtowed and said, “The Buddha’s law has flourished for several dynasties, and by spreading good and preventing evil it gives unseen help to the state; there is no reason why it would be abolished. Buddha was a sage. Those who deny sages are lawless. I request that he be severely punished.” Fu Yi argued with Xiao Yu, pointing out that correct behavior was derived from serving one’s parents and one’s sovereign, whereas the Buddha turned his back on his parents, resisting the Son of Heaven although he was but a commoner, and rebelling against his mother and father with the body that they gave him. Xiao Yu had not been born in an empty mulberry tree, but he honoured a religion that denied fathers; this indeed proved that he who had no sense of filial piety denied his father.


Output:
All Xiao Yu did was to put his hands together and say, “Hell must have been made for men such as him.” Taizong sent for the High Chamberlain Zhang Daoyuan and the Head of the Secretariat Zhang Shiheng to ask them how effectively Buddhist ritual obtained blessings.

“The Buddha dwells in purity, benevolence and mercy,” the two officers replied, “and the True Result is Buddha-emptiness. Emperor Wu of the Northern Zhou Dynasty placed the Three Teachings in an order. The Chan Master Dahui wrote a poem in praise of the distant and mysterious. If the masses support monks, anything can happen. The Five Patriarchs came down to their mothers’ wombs, and Bodhidharma appeared. From remotest antiquity everyone has said that the Three Teachings are highly venerable and cannot be destroyed or abolished. We humbly beg Your Majesty to give us his perceptive ruling.”


Output:
“Your submission makes sense,” said the delighted Taizong. “If anyone else makes further comments, he will be punished.” He then ordered Wei Zheng, Xiao Yu and Zhang Daoyuan to invite all the monks and select one of great virtue to be Master of Ceremonies. They all bowed to thank him and withdrew. From then on there was a new law: anyone who injured a monk or slandered the Buddha would lose his arm.

The next day the three court officials assembled all the monks at the altar among rivers and hills, and they went through them all one by one. From among them they chose a venerable and virtuous monk. Do you know who he was?

Fully versed in the basic mystery, his title was Golden Cicada;

But because he did not want to hear the Buddha preach

He transferred to the mortal world to suffer torment,

Was born among the common mortals to fall into the net.

From the moment he entered the womb he met with evil,

Before he left it he encountered a gang of villains.

His father was Top Graduate Chen from Haizhou,


Output:
His father was Top Graduate Chen from Haizhou,

His grandfather a senior imperial commander.

His birth offended the meteor that dropped into the water,

He drifted with the current and followed the waves.

Jinshan Island had a great destiny:

The abbot Qian’an brought him up.

Only at seventeen did he meet his mother,

And go to the capital to find his grandfather.

Commander Yin Kaishan, raising a great army,

Wiped out and punished the bandits at Hongzhou.

Graduate Chen Guangrui escaped from the heavenly net,

And father and son were happily reunited.

Accepting the invitation he receives once more the monarch’s grace,

And his fame is spread as he climbs the lofty tower.

Refusing to take office he wants to be a monk,

So as sramana of the Hongfu Temple he learns about the Way,

The child of an ancient Buddha who used to be called Jiangliu,

And took the dharma-name of Chen Xuanzang.


Output:
And took the dharma-name of Chen Xuanzang.

That day the Reverend Xuanzang was chosen from among all the monks. He had been a monk from infancy, and ever since birth he had eaten vegetarian food and observed the prohibitions. His maternal grandfather was an imperial commander, Yin Kaishan. His father Chen Guangrui had come top in the Palace Examination and had been appointed a grand secretary in the Imperial Library. Xuanzang, however, had no interest in honour and glory, and his only joy was to cultivate Nirvana. Investigation revealed that his origins were good and his virtue great; of the thousand sutras and ten thousand holy books there was not a single one that he did not know; he could sing every Buddhist chant and knew all the religious music. The three officials took him to the imperial presence, where they danced and stirred up the dust. When they had bowed they reported, “Your subject Xiao Yu and the rest of us have chosen a venerable monk called Chen Xuanzang in obedience to the imperial decree.”


Output:
On hearing his name Taizong thought deeply for a long time and then asked, “Is that the Xuanzang who is the son of Grand Secretary Chen Guangrui?”

“Your subject is he,” replied Xuanzang with a kowtow.

“Then you were indeed well chosen,” said the Emperor with satisfaction. “You are indeed a monk of virtuous conduct of a mind devoted to meditation. I give you the offices of Left Controller of the Clergy, Right Controller of the Clergy, and Hierarch of the Empire.” Xuanzang kowtowed to express his thanks and accepted the appointments. The Emperor then gave him a multicolored golden cassock and a Vairocana miter, telling him to be sure he conscientiously continued to visit enlightened monks, and giving him the position at the top of the hierarchy. He gave him a decree in writing ordering him to go to the Huasheng Temple to pick a propitious day and hour on which to begin the recitations of the scriptures.


Output:
Xuanzang bowed, took the decree, and went to the Huasheng Temple where he assembled many monks, had meditation benches made, prepared for the mass, and chose the music. He selected a total of twelve hundred high and humble monks of enlightenment, who he divided into an upper, a middle and a lower hall. All the holy objects were neatly arranged before all the Buddhas. The third day of the ninth month of that year was chosen an auspicious day on which to start the seven times seven days of the Great Land and Water Mass. This was all reported to the throne, and at the appointed time Taizong, the high civil and military officials, and the royal family went to the service to burn incense and listen to the preaching. There is a poem to prove it that goes:

At the dragon assembly in the thirteenth year of Zhen Guan

The Emperor called a great meeting to talk about the scriptures.

At the assembly they began to expound the unfathomable law,

While clouds glowed above the great shrine.


Output:
While clouds glowed above the great shrine.

The Emperor in his grace orders the building of a temple;

The Golden Cicada sheds his skin to edify the West.

He spreads the news that rewards for goodness save from ill,

Preaching the doctrine of the three Buddhas of past and future.

In the year jisi, the thirteenth of Zhen Guan, on the day jiaxu, the third of the ninth month, the Hierarch Chen Xuanzang assembled twelve hundred venerable monks at the Huasheng Temple in the city of Chang’an for a chanting of all the holy scriptures. After morning court was over the Emperor left the throne hall in his dragon and phoenix chariot at the head of a host of civil and military officials and went to the temple to burn incense. What did the imperial chariot look like? Indeed

Propitious vapours filled the sky

That shone with ten thousand beams of sacred light.

A mellow breeze blew softly,

The sunlight was strangely beautiful.

A thousand officials with jade at their belts walked in due order.


Output:
The banners of the five guards are drawn up on either side.

Holding golden gourds,

Wielding battle-axes,

They stand in pairs;

Lamps of purple gauze,

Imperial censers,

Make majestic clouds.

Dragons fly and phoenixes dance,

Ospreys and eagles soar.

True is the enlightened Son of Heaven,

Good are his just and loyal ministers.

This age of prosperity surpasses the time of Shun and Yu;

The eternal peace he has given outdoes that of Yao and Tang.

Under a parasol with curved handle

The dragon robe sweeps in,

Dazzling bright.

Interlocking jade rings,

Coloured phoenix fans,

Shimmer with a magic glow.

Pearl crowns and belts of jade,

Gold seals on purple cords.

A thousand regiments of soldiers protect the imperial chariot,

Two lines of generals carry the royal chair.

Bathed and reverent, the Emperor comes to worship the Buddha,

Submitting to the True Achievement as he joyfully burns incense.


Output:
When the carriage of the Tang Emperor reached the temple, orders were given to stop the music as he descended from the vehicle and went at the head of his officials to bow to the Buddha and burn incense. When he had done this three times he looked up and saw what a magnificent assembly it was:

Dancing banners,

Flying canopies.

When the banners danced

The sky shook with the clouds of silk;

When the canopies flew

The sun gleamed as the red lightning flashed.

Perfect the image of the statue of the Honoured One,

Mighty the grandeur of the Arhats’ countenances.

Magic flowers in a vase,

Censers burning sandalwood and laka.

As the fairy flowers stand in vases

Trees like brocade fill the temple with their brightness.

As the censers burn sandalwood and laka

Clouds of incense rise to the azure heaven.

Fresh fruit of the season is piled in vermilion dishes,

Exotic sweets are heaped on the silk-covered tables.

Serried ranks of holy monks intone the surras

To save abandoned souls from suffering.


Output:
To save abandoned souls from suffering.

Taizong and his civil and military officials all burned incense, bowed to the golden body of the Lord Buddha, and paid their respects to the Arhats. The Hierarch Chen Xuanzang then led all the monks to bow to the Emperor, and when this was over they divided into their groups and went to their meditation places while the Hierarch showed the Emperor the notice about the delivery of the lonely ghosts. It read:


Output: “Mysterious is the ultimate virtue, and the Sect of Meditation leads to Nirvana. The purity of the truth is all-knowing; it pervades the Three Regions of the universe. Through its countless changes it controls the Negative and Positive; unbounded are the embodiments of the eternal reality. In considering those forlorn ghosts one should be deeply distressed. At the sacred command of Taizong we have assembled some chosen monks for meditation and preaching. He has opened wide the gates of enlightenment and rowed far the boat of mercy, saving all the beings in the sea of suffering, and delivering those who had long been afflicted by the six ways of existence. They will be led back to the right road and revel in the great chaos; in action and in passivity they will be at one with primal simplicity. For this wonderful cause they are invited to see the purple gates of the pure capital, and through our assembly they will escape from the confines of Hell to climb to the World of Bliss and be free, wandering as they


Output: the World of Bliss and be free, wandering as they please in the Paradise of the West. As the poem goes:


Output:
A burner of incense of longevity,

A few spells to achieve rebirth.

The infinite Law is proclaimed,

The boundless mercy of Heaven is shown.

When sins are all washed away,

The neglected souls leave Hell.

We pray to protect our country;

May it stay at peace and be blessed.”

When he had read this the Tang Emperor’s heart was filled with happiness and he said to the monks, “Hold firm to your sincerity and never allow yourselves a moment’s slackness in the service of the Buddha. Later on, when the Assembly is over, you will be blessed and we shall richly reward you. You shall certainly not have labored in vain.” The twelve hundred monks all kowtowed to thank him. When the three vegetarian meals for the day were over the Tang Emperor went back to the palace. He was invited to come back to the Grand Assembly to burn incense once more on the seventh day. As evening was now drawing in all the officials went away. It was a fine evening:

A light glow suffused the boundless sky;


Output:
A light glow suffused the boundless sky;

A few crows were late in finding their roosts.

Lamps were lit throughout the city as all fell still;

It was just the hour for the monks to enter the trance.

We will omit a description of the night or of how the monks intoned the scriptures when their master took his seat again the next morning.

The Bodhisattva Guanyin from Potaraka Island in the Southern Sea had been long in Chang’an, looking on the Buddha’s orders for the man to fetch the scriptures, but she had not yet found anyone really virtuous. Then she heard that Taizong was propagating the True Achievement and selecting venerable monks for a Grand Assembly, and when she saw that the Master of Ceremonies was the monk Jiangliu who was really a Buddha’s son came down from the realms of supreme bliss, an elder whom she herself had led into his earthly mother’s womb, she was very pleased. She took her disciple Moksa and the treasures that the Buddha had given her out on the street to offer them for sale.


Output:
Do you know what these treasures were? There was a precious brocade cassock and-a monastic staff with nine rings. She also had those three golden bands, but she put them away safely for future use; she was only selling the cassock and the staff.

There was a monk in Chang’an city too stupid to be chosen for the service but who nonetheless had some ill-gotten banknotes. When he saw the bald, scabby, barefoot figure wearing a tattered robe—the form the Bodhisattva had taken—offering the cassock of dazzling beauty for sale he went up and asked, “How much d’you want for that cassock, Scabby?”

“The price of the cassock is five thousand ounces of silver and the staff two thousand,” replied the Bodhisattva. The stupid monk roared with laughter.

“You must be a nutcase, Scabby, or else a dope. Those two lousy things wouldn’t be worth that much unless they gave you immortality and turned you into a Buddha. No deal. Take’em away.”


Output:
Not bothering to argue, the Bodhisattva walked on with Moksa. After they had been going for quite a long time they found themselves in front of the Donghua Gate of the palace, where the minister Xiao Yu happened to be returning home from morning court. Ignoring the crowd of lictors who were shouting to everyone to get out of the way, the Bodhisattva calmly went into the middle of the road with the cassock in her hands and headed straight for the minister. When the minister reined in his horse to look he saw the cassock gleaming richly and sent an attendant to ask its price.

“I want five thousand ounces of silver for the cassock and two thousand for the staff,” said the Bodhisattva.

“What’s so good about the cassock to make it worth that much?” asked Xiao Yu.

“On the one hand it is good and on the other it isn’t,” replied the Bodhisattva. “On the one hand it has a price and on the other it hasn’t.”

“What’s good about it and what isn’t?” asked the minister.


Output:
“Whoever wears this cassock of mine will not sink into the mire, will not fall into Hell, will not be ensnared by evil and will not meet disaster from tiger or wolf: these are its good points. But as for a stupid monk who is greedy and debauched, who takes delight in the sufferings of others, does not eat vegetarian food, and breaks the monastic bans; or a common layman who harms the scriptures and slanders the Buddha—such people have great difficulty even in seeing this cassock of mine: that is its disadvantage.”

“What did you mean by saying that it both has a price and hasn’t got one?” asked the minister, continuing his questions.


Output:
“Anyone who doesn’t obey the Buddha’s Law or honour the Three Treasures but still insists on buying the cassock and the staff will have to pay seven thousand ounces for them: in that case they have a price. But if anyone who honors the Three Treasures, takes pleasure in goodness, and believes in our Buddha, wants to have them, then I’ll give him the cassock and staff as a gift. In that case they have no price.” Xiao Yu’s cheeks coloured, showing that he was a good man, and he dismounted to greet the Bodhisattva.

“Elder of the Great Law,” he said, “forgive me. Our Great Tang Emperor is a true lover of goodness, and every one of the civil and military officials in his court acts piously. This cassock would be just right for the Hierarch, Master Chen Xuanzang, to wear in the Great Land and Water Mass that is now being conducted. You and I shall go into the palace to see His Majesty.”


Output:
The Bodhisattva gladly followed him as he turned around and went straight in through the Donghua Gate. The eunuchs reported their arrival, and they were summoned to the throne hall. Xiao Yu led the two scabby monks in, and they stood beneath the steps of the throne.

“What have you come to report, Xiao Yu?” the Emperor asked. Xiao Yu prostrated himself in front of the steps and replied, “When your subject went out through the Donghua Gate I met two monks who were selling a cassock and a staff. It occurred to me that this cassock would be suitable for Master Xuanzang to wear. So I have brought the monks for an audience with Your Majesty.” The delighted Taizong asked how much the cassock cost. Still standing beneath the steps, and not making any gestures of courtesy, the Bodhisattva and Moksa replied, “The cassock costs five thousand ounces of silver, and the staff two thousand.”

“What advantages does the cassock have to make it worth so much?” the Emperor asked. To this the Bodhisattva replied:


Output:
“This cassock

Has a strand of dragon cape,

To save from being eaten by the Roc,

And a thread of a stork jacket,

To deliver from mortality and lead to sainthood.

When one sits

Ten thousand spirits come to pay homage;

In all your actions

The Seven Buddhas will be with you.

“This cassock is made of silk reeled from giant ice-worms,

Twisted into yarn by skilful craftsmen,

Woven by fairy beauties,

Finished by goddesses.

The strips of cloth are joined with embroidered seams,

Each piece thick with brocade.

The openwork decoration has a flower pattern

Shimmering with color, shining with jeweled beauty.

The wearer of the cassock is wreathed in red mist,

And when it is taken off, coloured clouds fly.

Its primal light slipped out through the Three Gates of Heaven,

The magic vapour arose before the Five Sacred Peaks.

It is embroidered with layer upon layer of passion-flowers,

And gleams with pearls that shine like stars.

At the four corners are night-shining pearls,

Set at the top is an emerald.


Output:
Set at the top is an emerald.

Although it does not completely illuminate the Original Body

It shines with the light of the Eight Treasures.

“This cassock

Is normally kept folded,

And will only be worn by a sage.

When kept folded,

A rainbow shines through its thousand layers of wrapping;

When it is worn by a sage,

It will astonish the heavenly spirits and scare all demons.

On top is an as-you-wish pearl,

A Mani Pearl,

A dust-repelling pearl,

And a wind-calming pearl;

There is also red agate,

Purple coral,

Night-shining pearls,

And relics of the Buddha.

They steal the white of the moon,

Rival the sun in redness.

Their magic essence fills the sky,

Their auspicious light honors the sage.

Their magic essence fills the sky,

Shining through the gates of Heaven;

Their auspicious light honors the sage,

Illuminating the whole world.

Shining on mountains and rivers,

The essence frightens tigers and leopards;

Illuminating oceans and islands,

The light startles fishes and dragons.


Output:
The light startles fishes and dragons.

At the side are two rows of gold-plated hooks,

At the neck are loops of whitest jade.”

There is a poem that goes:

“Great are the Three Jewels, and honoured be the Way;

The Four Kinds of Life and Six Paths are all explained.

Whoever knows and teaches the law of Man and Heaven,

Can pass on the lamp of wisdom when he sees his original nature.

It protects the body and makes it a world of gold,

Leaves body and mind pure as an ice-filled jar of jade.

Ever since Buddha made his cassock

No one will ever dare to end the priesthood.”

When the Tang Emperor heard these words spoken in his throne hall he was filled with joy, and he asked another question: “Monk, what is so wonderful about your nine-ringed staff?”

“This staff of mine,” the Bodhisattva replied, “is:

A nine-ringed iron staff inlaid with copper,

A nine-sectioned Immortal’s cane to preserve eternal youth.

Held in your hand it’s as light as a bone,

As you go down the mountain it brings white clouds.


Output:
The Fifth Patriarch took it through the gates of Heaven;

When Lo Bu searched for his mother he used it to smash the gates of Earth.

Untouched by the filth of mortal dust,

It gladly accompanies the godly monk as he climbs the jade mountain.”

The Tang Emperor then ordered that the cassock be unfolded. On examining it from top to bottom he saw that it was indeed a fine article.

“Elder of the Great Law,” he said, “I tell you truthfully that I am now propagating the good word and widely sowing seeds of blessing. At this moment many monks are assembled at the Huasheng Monastery for recitation of the surras. Among them is one monk of outstanding virtue whose Buddha-name is Xuanzang, and we wish to buy those two treasures of yours to give him. So what is your price?”

The Bodhisattva and Moksa put their hands together, intoned the name of the Buddha, and bowed down. “If he really is a virtuous monk,” she said, “I shall give them to him, and I refuse to accept any money for them.” With that she turned and left.


Output: The Emperor immediately told Xiao Yu to stop her as he rose to his feet and called out, “You told us that you wanted five thousand ounces for the cassock and two thousand for the staff, but now that we have said we shall buy them, you refuse to take any money. Are you going to say that I abused my power to seize your things? We would never dream of it. We shall pay the price you asked, and will take no refusal.”


Output: Raising her hand the Bodhisattva said, “I made a vow that I would give them free to anyone who honoured the Three Treasures, delighted in goodness, and believed in our Buddha. Now I have seen that Your Majesty is a good and virtuous respecter of our Buddhist faith, and have heard that there is a monk of virtuous conduct who preaches the Great Law, it is only right that I should offer them to him; I don’t want any money for them. I am leaving the things here. Good-bye.” The Tang Emperor was very pleased with the monk’s sincerity, and ordered that a large vegetarian banquet be given to thank him in the Imperial Kitchen. This the Bodhisattva refused to accept and went airily off. There is no need to describe how she returned to her hide-out in the local god’s temple.


Output:
Taizong arranged for a court to be held at midday and sent Wei Zheng with a decree summoning Xuanzang to attend. He found the monastic official assembling the monks as he climbed the rostrum for the chanting of surras and gathas. The moment he heard the decree he came down from the rostrum, tidied his clothes, and went with Wei Zheng to the imperial presence.

“Up till now we have had nothing suitable with which to thank you, Your Grace, for your efforts in acquiring merit. This morning Xiao Yu met two monks who have vowed to give you a precious brocade cassock and a nine-ringed monk’s staff. We have therefore sent for you, Master, to come and receive them,” said the Emperor. Xuanzang kowtowed in thanks.


Output:
“If you do not reject it, Your Grace, let us see what it looks like on you.” Xuanzang shook it open, draped it across his shoulders, took the staff in his hand, and stood respectfully before the steps of the throne. The monarch and all his ministers were overjoyed. He truly was a son of the Tathagata. Look at him:

How elegant his imposing features;

His Buddha-vestments fit as if they had been made for him.

The glow radiating from them fills Heaven and Earth,

While the colours crystallize in the sky.

Rows of gleaming pearls above and below,

Layers of golden threads joining front and back.

A hood edged with brocade,

Embroidered with ten thousand strange designs.

Patterns of the Eight Treasures hold the threads of the buttons,

While the golden collar is fastened with catches of velvet.

The Buddha-Heavens are set out in order of eminence,

While to left and right are the high and humble stars.

Great is the destiny of Xuanzang Master of the Law,

Who is worthy to accept this gift at present.


Output:
Who is worthy to accept this gift at present.

He is just like a living Arhat,

Excelling the Enlightened One of the West.

On the monkish staff the nine rings clink,

And richly glows the Vairocana miter.

How true that be is a Buddha’s son;

It is no lie that he has surpassed enlightenment.

All the civil and military officials cried out with admiration, and the Emperor was delighted. Telling the Master of the Law to put the cassock on properly and take the staff, he granted him two bands of ceremonial attendants and had a host of officials see him out of the palace and walk with him to his monastery. It was just like the procession for a top graduate in the palace examination. Xuanzang bowed once more to thank the Emperor and then set out, striding majestically along the highway. All the travelling merchants, the shop-keepers, the fashionable young men, the professional scribes, the men and women, young and old, in the city of Chang’an fought to get a look at him and praise him.


Output:
“What a splendid Master of the Law,” they said. “He’s an Arhat come down to earth, a living Bodhisattva come to see us mortals.” Xuanzang went straight to his monastery, where all the monks left their places of meditation to welcome him. When they saw the cassock he was wearing and the staff in his hand they all said that King Ksitigarbha had come, did homage to him, and stood in attendance to right and left. Ascending the main hall, Xuanzang burned incense and worshipped Buddha, and when he had given an account of the Emperor’s grade they all returned to their seats for meditation. Nobody noticed that the red wheel of the sun was now sinking in the West.

As the sun sinks, plants and trees are veiled in mist

While the capital echoes to the bell and drum.

After three chimes of the bell nobody moves:

The streets throughout the city are still.

The monastery gleams with the light of its lamps;

The village is lonely and silent.

The Chan monks enter the trance and repair damaged sutras.


Output:
A good way to purify oneself of evil and nourish the true nature.

Time passed in the snap of a finger, and it was time for the special assembly on the seventh day, so Xuanzang wrote a memorial inviting the Tang Emperor to come and burn incense. His reputation for piety had now spread throughout the empire. Taizong therefore led a large number of civil and military officials and his empresses, consorts and their families to the monastery in a procession of carriages to the temple early that morning. Everyone in the city, whether young or old, humble or mighty, went to the temple to hear the preaching.


Output:
The Bodhisattva said to Moksa, “Today is a special day of the Great Mass of Land and Water, which will go on from this first seventh day to the seventh seventh day, as is proper. You and I are going to mingle with the crowds for three reasons: to see the service, to see the Golden Cicada enjoying the blessing of wearing our treasure, and to hear what branch of the scriptures he preaches on.” The pair of them went to the temple. They were fated to meet their old acquaintance, just as the Wisdom returned to its own preaching place. When they went inside the monastery they saw that this great and heavenly dynasty surpassed any other in the world; while the Jetavana Monastery and Sravana were no match for this temple. Sacred music sounded clear above the shouting of Buddha names. When the Bodhisattva approached the preaching dais she saw in Xuanzang the likeness of the wise Golden Cicada. As the poem goes:

Pure in every image, free of every speck of dirt,

The great Xuanzang sat on his lofty dais.


Output:
The great Xuanzang sat on his lofty dais.

The lonely souls who have been delivered come in secret,

While the well-born arrive to hear the law.

Great is his wisdom in choosing suitable methods;

All his life he has opened the doors of the scriptures.

As they watch him preach the infinite Law,

The ears of young and old alike are filled with joy.

As Guanyin went to the temple preaching hall

She met an old acquaintance who was no common mortal.

He spoke about every current matter,

And mentioned the achievements of many a mortal era.

The clouds of the Dharma settle over every mountain,

The net of the teaching spreads right across the sky.

If one counts the number of pious thoughts among humans

They are as plentiful as raindrops on red blossom.


Output:
On his dais the Master of the Law read through the Sutra to Give Life and Deliver the Dead, discussed the Heavenly Charm to Protect the Country and preached on the Exhortation to Cultivate Merit. The Bodhisattva went up to the dais, hit it, and shouted out at the top of her voice, “Why are you only talking about the doctrine of the Little Vehicle, monk? Can you preach about the Great Vehicle?”

On hearing these questions a delighted Xuanzang leapt down from the preaching dais, bowed to the Bodhisattva, and said, “Venerable teacher, your disciple has sinned grievously in failing to recognize you. We monks who stand before you only preach the law of the Little Vehicle, and we know nothing of the doctrine of the Great Vehicle.”


Output:
“That doctrine of the Little Vehicle of yours will never bring the dead to rebirth; it’s only good enough for a vulgar sort of enlightenment. Now I have the Three Stores of the Buddha’s Law of the Great Vehicle that will raise the dead up to Heaven, deliver sufferers from their torments, and free souls from the eternal coming and going.”

As the Bodhisattva was talking, the Master of Incense, an official who patrolled the temple, made an urgent report to the Tang Emperor that just when the Master of the Law was in the middle of preaching the wonderful Law a pair of scabby itinerant monks had dragged him down and were engaging him in wild argument. The Emperor ordered them to be arrested and brought before him, and a crowd of men hustled the two of them into the rear hall of the monastery.

When they saw Taizong they neither raised their hands in greeting nor bowed, but looked him in the eye and said, “What does Your Majesty want to ask us about.”


Output:
Recognizing them, the Emperor asked, “Are you not the monk who gave us the cassock?”

“That’s right,” replied the Bodhisattva.

“If you came here to listen to the preaching you should be satisfied with getting something to eat,” said Taizong. “Why did you start ranting at the Master of the Law, disturbing the scripture hall and interfering with our service to the Buddha?”

“That master of yours was only teaching the doctrine of the Little Vehicle, which will never send the dead up to Heaven,” replied the Bodhisattva. “I have the Three Stores of the Buddha’s Law of the Great Vehicle, which can save the dead, deliver from suffering, and ensure that the body will live for ever without coming to harm.” Showing no signs of anger, Taizong earnestly asked where the Buddha’s Law of the Great Vehicle was.

“It is in the Thunder Monastery in the land of India in the West, where our Buddha lives,” the Bodhisattva replied, “and it can untie the knots of all injustice and save the innocent from disaster.”


Output:
“Can you remember it?” the Emperor asked, and the Bodhisattva answered “Yes.” Taizong then gave orders that this Master of the Law was to be taken to the dais and invited to preach.

The Bodhisattva and Moksa flew up to the dais, then soared into the sky on magic clouds. She appeared in her own form as the deliverer from suffering, holding a twig of willow in a vase, and Moksa stood beside her as Huian, holding a stick and bristling with energy. The Tang Emperor was so happy that he bowed to Heaven, while his civil and military officials all fell to their knees and burned incense. Everyone in the temple—monks, nuns, clerics, lay people, scholars, workmen and merchants—all bowed down and prayed, “Good Bodhisattva, good Bodhisattva.” There is a description of her appearance:

The sacred radiance shines around her,

The holy light protects her Dharma body.

In the glory of the highest Heaven

Appears a female Immortal.

The Bodhisattva

Wore on her head

Marvellous pearl tassels

With golden clasps,


Output:
Marvellous pearl tassels

With golden clasps,

Set with turquoise,

And gleaming golden.

She wore on her body

A plain blue robe with flying phoenixes,

Pale-coloured,

Patterned with running water,

On which curled golden dragons.

Before her breast hung

A moon-bright,

Wind-dancing,

Pearl-encrusted,

Jade-set circlet full of fragrance.

Around her waist was

A skirt of embroidery and brocade from the Jade Pool

Made from the silk of ice-silkworms,

With golden seams,

That rode on coloured clouds.

Before her went

A white and yellow red-beaked parrot,

To fly across the Eastern Ocean,

And all over the world

In gratitude and duty.

The vase she held gave grace and salvation,

And in the vase was a sprig of

Weeping willow to sweep away the fog,

Scattering water on the heavens,

Cleansing all evil.

Rings of jade looped over brocade buttons

And her golden-lotus feet were concealed.

She was able to visit the three heavens,

For she was Guanyin, the rescuer from suffering.


Output:
For she was Guanyin, the rescuer from suffering.

Taizong was so entranced that he forgot all about his empire; the ministers and generals were so captivated that they forgot all about court etiquette; and the masses all intoned, “Glory be to the Bodhisattva Guanyin.” Taizong ordered that a skilled painter was to make a true likeness of the Bodhisattva, and no sooner had the words left his mouth than the brilliant and enlightened portrayer of gods and Immortals, Wu Daozi, was chosen. He was the man who later did the pictures of distinguished ministers in the Cloud-piercing Pavilion. Wielding his miraculous brush, he painted a true likeness on the spot. The Bodhisattva’s magic cloud slowly faded into the distance, and a moment later the golden light could be seen no more. All that was visible was a note drifting down from the sky on which could be read the following brief address in verse:

“Greetings to the lord of the Great Tang.

In the West are miraculous scriptures.


Output:
In the West are miraculous scriptures.

Although the road is sixty thousand miles long,

The Great Vehicle will offer its help.

When these scriptures are brought back to your country

They will save devils and deliver the masses.

If anyone is willing to go for them,

His reward will be a golden body.”

When he had read these lines Taizong issued an order to the assembly of monks: “Suspend this service until we have sent someone to fetch the scriptures of the Great Vehicle, and then you shall once more strive sincerely to achieve good retribution.” The monks all obeyed his instructions. The Emperor then asked those present in the monastery, “Who is willing to accept our commission to go to the Western Heaven to visit the Buddha and fetch the scriptures?”


Output:
Before he had finished his question, the Master of the Law came forward, bowed low in greeting, and said, “Although I am lacking in ability, I would like to offer my humble efforts to fetch the true scriptures for Your Majesty and thus ensure the eternal security of your empire.” The Tang Emperor, who was overjoyed to hear this, went forward to raise him to his feet.

“Master,” he said, “if you are prepared to exert your loyalty and wisdom to the full, not fearing the length of the journey or the rivers and mountains you will have to cross, I shall make you my own sworn brother.” Xuanzang kowtowed to thank him. As the Tang Emperor was indeed a man of wisdom and virtue he went to a place before the Buddha in the monastery where he bowed to Xuanzang four times, calling him “younger brother” and “holy monk.” Xuanzang thanked him effusively.


Output: “Your Majesty,” he said, “I have no virtue or talent that fits me for the sacred honour of being treated as your kinsman. On this journey I shall give my all and go straight to the Western Heaven. If I fail to reach there or to obtain the true scriptures, then I shall not return to this country even in death, and shall fall for eternity into Hell.” He burned incense in front of the Buddha to mark this vow. The happy Emperor ordered his chariot to take him back to the palace; later on an auspicious day would be chosen on which Xuanzang would be given a passport and set out. With that he returned and everyone dispersed.


Output: Xuanzang went back to the Hongfu Monastery, where the many monks and his few personal disciples had already heard that he was going to fetch the scriptures. They came to ask if it was true that he had vowed to go to the Western Heaven. On being told by Xuanzang that it was indeed true, his pupils said, “Teacher, we have heard that the journey to the Western Heaven is a long one, and that there are many tigers, leopards, fiends, and demons on the way. We are afraid that you may lose you life and never come back.”


Output: “I have sworn a great vow that I shall fall into Hell for eternity if I do not get the true scriptures,” replied Xuanzang. “Besides, as I have been so favored by His Majesty, I shall have to show my loyalty to the utmost if I am to repay the country for his honour. But it will be a journey into the unknown, and there is no saying what my fate will be. My pupils,” he went on to say, “two or three years after I set out, or it may be as much as six or seven, that pine tree inside the monastery gate will turn to the East, which will mean that I am coming back. If it does not, you can be sure that I will not return.” All his disciples committed his words most carefully to memory.


Output: At court the next morning Taizong assembled his civil and military officials and wrote out the document Xuanzang would need to fetch the scriptures, stamping it with the imperial seal that gave the right to travel freely. When an imperial astrologer reported that this day was under an auspicious star for setting out on a long journey, the Tang Emperor was delighted. A eunuch official came in to report, “The Imperial Younger Brother, the Master of the Law, awaits a summons outside the palace doors.” Calling him into the throne hall, Taizang said, “Brother, today is a lucky one for starting on a journey, and here is the pass that will let you through the checkpoints. I am also giving you a golden bowl with which you may beg for food on your journey, in addition to choosing two experienced travelers to accompany you and presenting you with a horse to carry you on your long journey. You may now set out.” Xuanzang, who was very happy to hear this, thanked the Emperor and took the presents. He was now more eager


Output: and took the presents. He was now more eager than ever to be off. Taizong and a host of officials went by carriage to accompany him to the checkpoint. When they got there they found that the monks of the Hongfu Monastery and Xuanzang’s own disciples were waiting outside with his summer and winter clothing. As soon as he saw this the Tang Emperor ordered that it be packed and horses be provided, then told an official to pour out some wine. Raising his cup he asked, “Brother, what is your courtesy name?”


Output:
“As I am not of the world, I do not have one,” replied Xuanzang. “The Bodhisattva said yesterday that there are Three Stores (son zang) of scriptures in the Western Heaven. You, brother, should take a courtesy name from this. What about Sanzang?”

Thanking the Emperor for his kindness, he accepted the cup of wine with the words, “Your Majesty, liquor is the first of the things from which a monk must abstain, and so I have never drunk it.”

“Today’s journey is exceptional,” Taizong replied, “and besides, this is a nonalcoholic wine, so you should drink this cup and let us feel that we have seen you off properly.” Unable to refuse any longer, Sanzang took the wine, and was on the point of drinking it when he saw Taizong bend down, take a pinch of dust in his fingers, and flick it into his cup. Seeing Sanzang’s incomprehension, Taizong laughed and said,

“Dear brother, when will you return from this journey to the Western Heaven?”


Output:
“I shall be back in this country within three years,” Sanzang replied. “The days and years will be long, the mountains will be high, and the road will lead you far away,” said Taizong, “so you should drink this wine to show that you have more love for a pinch of dust from home than fir thousands of ounces of foreign gold.” Only then did Sanzang understand the significance of the pinch of dust, and thanking the Emperor once more he drained the cup, took his leave of him, and went out through the checkpoint. The Emperor went back to the palace.

If you don’t know what happened on the journey, listen to the explanation in the next installment.

Chapter Thirteen

He Falls into the Tiger’s Den and Is Saved by the Planet Venus

On Double-Forked Peak Boqin Entertains the Priest

The Great Tang Emperor issued an edict

Sending Sanzang to learn the Dhyana teachings.

With firmness and patience he seeks the dragon’s lair,

Determined to carry on till he climbs the Vulture Peak.


Output:
On his long journey he will visit many a country;

Thousands of cloud-capped mountains lie before him.

Now he leaves the Emperor and sets out for the West

Cleaving to the faith, and aware of the Great Void.

It has been told already how Sanzang was seen off at the checkpoint outside Chang’an by the Tang Emperor and a host of officials on the twelfth day of the ninth month in the thirteenth year of Zhen Guan. For two days his horse’s hoofs were never still, and he soon reached the Fa Men Monastery, where the abbot came out to meet him at the head of five hundred and more monks drawn up in two lines. Taking Sanzang inside, he greeted him, offered him tea, and then gave him a monastic meal. By the time the meal was over night had fallen.

As it approached the Milky Way,

The moon was free from any dust.

The wild goose called to the distant traveler,

While washing-boards could be heard by neighbors.

Roosting birds perch in the withered trees;

The dhyana monks chant Sanskrit music.


Output:
The dhyana monks chant Sanskrit music.

On their seats with hassocks of rushes

They sit until the middle of the night.

In the lamplight the monks were discussing the true teachings of the Buddhist faith and the reasons for going to the Western Heaven to fetch the scriptures. Some said that there would be wide rivers and high mountains to cross, some that there would be many a tiger and leopard along the way, some that the lofty ranges and cliffs would be hard to cross, and some that there would be evil demons and foul fiends difficult to subdue. Sanzang kept his lips sealed; he said nothing, only pointing to his heart and nodding occasionally.

The monks, unable to understand what he meant, put their hands together and asked, “Why do you point to your heart and nod your head, Master?”


Output:
“When the heart and mind live,” Sanzang replied, “every kind of evil lives; but when they are extinguished, evil is extinguished too. I made a great vow to the Buddha in the Huasheng Monastery that if I failed to achieve this mission it would not be for lack of trying. I am determined to reach the Western Heaven, where I may see the Buddha and ask for the scriptures, so that the Wheel of the Law may revolve, and our sage Emperor enjoy eternal security.”

On hearing his words the monks all expressed their admiration, saying as if with one voice, “What a loyal and brave Hierarch.” With praises still on their lips they invited the Master to go to bed and wished him a peaceful night’s sleep.

Before long the bamboo clappers were sounding for the setting moon, while the cocks greeted the dawn with their crowing. The monks all got up and prepared tea and breakfast. Sanzang put on his cassock and went to worship the Buddha in the main hall.


Output:
“Your disciple Chen Sanzang,” he said, “is going to the Western Heaven to fetch the scriptures, but my fleshly eye is too dim to see the true image of the living Buddha. I now vow that whenever I come across a temple on my journey I shall burn incense; whenever I see a Buddha’s image I shall worship it; and whenever I pass a stupa I shall sweep it. My only wish is that Buddha in his mercy will soon appear to me in his golden body and give me the true scriptures to take back and propagate in the land of the East.” When he had prayed he went back to the abbot’s room for breakfast. After breakfast his two attendants saddled the horse and set off at a good pace. At the gate of the monastery Sanzang took his leave of the monks, who were so unwilling to be parted from him that they accompanied him for some three miles before turning back with tears in their eyes, while Sanzang carried on Westwards. It was autumn weather:

Leafless the village trees, and fallen the reed flowers;


Output:
The red leaves had dropped from maple and willow.

The way was foggy and damp, and few were the friends that he met.

Beautiful the yellow chrysanthemums,

Delicate the mountain spurs;

Sad to see the lotus withered now the water was cold.

White duckweed and red smartweed were turned to snow by the frost.

Solitary ducks coming down from the clouds, dropping from the sky,

Where pale and wispy clouds were scudding.

The swallows had departed,

The migrant geese were here,

And their honking shattered the night.


Output: When the master and his attendants had been travelling for several days they reached the city of Gongzhou, where all the local officials were waiting to greet them and take them into the city. After a night’s rest they set out again the next morning. They ate when they were hungry and drank when they were thirsty, travelling by day and stopping at night. Two or three days later they reached the garrison city of Hezhou, which was on the frontier of the Great Tang Empire. The garrison commander and the local Buddhist monks and priests had all heard that the Master of the Law, the Imperial Younger Brother, was going to the West on His Majesty’s orders to see the Buddha, so they were all very respectful. The Director of Monks took him into the city, provided him with all he needed, and invited him spend the night in the Fuyuan Monastery. All the monks of the monastery came to pay their respects to him, and when he had finished the meal they prepared for him he told his attendants to give the horse a good feed as


Output: his attendants to give the horse a good feed as they would be setting out before dawn. As soon as the cocks started to crow he called for his attendants, thus disturbing the monks, who brought him tea and food. When he had eaten he crossed the frontier.


Output:
In his impatience Sanzang had got up too soon. As it was late autumn the cocks had crowed very early, and it was still only about two in the morning. The three of them—four, including the horse—covered about a dozen miles through the frost, finding their way by the light of the moon, until they saw a large mountain in front of them. They had to push the undergrowth aside as they looked for their way, and the going was indescribably rough and difficult. Just when they were wondering whether they were lost, all three of them and the horse stumbled and fell into a pit.

Sanzang was thrown into a panic, and his attendants were trembling with fear, when to add their terror they heard roars coming from further inside and loud shouts of, “Get’em! Get’em!” With a ferocious blast of wind a crowd of fifty or sixty fiends fell upon them and dragged them out. When the shivering and shaking Master of the Law took a stealthy look he saw a thoroughly evil demon king sitting above them. Truly he was

Mighty of stature,


Output:
Mighty of stature,

Ferocious of face.

His eyes flashed like lightning,

His thunderous voice shook the four quarters.

Protruding, saw-edged teeth;

Bared fangs like chisels.

His body was clad in brocade,

And his back was covered with its patterns.

A beard of steel concealing his face,

Hooked claws sharp as frost:

The white-browed king of the Southern mountain,

Feared by the Yellow Lord of the Eastern Sea.

The sight of him frightened Sanzang out of his wits and made his two attendants feel their bones turn to jelly and their muscles go numb. When the demon king roared out an order to tie them up the fiends bound them with rope. He was just on the point of devouring them when a great noise was heard outside and the arrival of Mountain Lord Bear and Hermit Ox was announced. Sanzang looked up and saw that one of them was a dark fellow. Can you imagine what he looked like?

A hero of great courage,

Light and strong in body,

Powerful in crossing rivers,


Output:
Powerful in crossing rivers,

Showing his awesome might as he runs through the woods.

Always blessed with lucky dreams,

He now revealed his unique valour.

He could uproot and snap a green tree,

And when he left cold he could change the weather.

Clearly he shows his miraculous powers, For which he is known as the Mountain Lord.

Behind him Sanzang saw a fat man. Do you know what he looked like?

A hat with two towering horns,

His shoulders squarely set.

He liked to wear dull-coloured clothes,

And his pace was always sluggish.

His male ancestors were called Bull;

His mother was known as Cow,

As he could work for farmers,

His name was Hermit Ox.

When these two came swaggering in, the demon king rushed out to greet them. “General Yin,” said Mountain Lord Bear, “I must congratulate you: you’re always so successful.”

“General Yin,” said Hermit Ox, “my felicitations on being ever-victorious.”

“How have things been with you two gentlemen recently?” asked the demon king.


Output:
“Much as usual,” replied Mountain Lord.

“I get by,” answered the Hermit. These preliminaries over, the three of them sat down to laugh and joke together.

Sanzang’s two attendants meanwhile were howling pitifully in their bonds.

“How did those three get here?” asked the dark fellow.

“They delivered themselves to the front door,” the demon king replied.

“Will you be serving them to your friends?” asked the Hermit with a smile.

“I should be honoured to,” answered the demon king.


Output: “We won’t need them all,” remarked the Mountain Lord. “We could eat two and keep the third.” With a “na-a-aw” of obedience the demon king told his servants to cut open the two attendants, scoop their hearts out, and chop their bodies into mince. He presented the heads, hearts, and livers to his two guests, eating the limbs himself and dividing the rest of the flesh and bones among the fiends. All that could be heard was a crunching and a munching that sounded just like tigers devouring lambs, and in a few moments it had all been eaten up. Sanzang was almost dead with fright, yet this was only his first tribulation, coming so soon after leaving Chang’an.


Output:
In his despair he noticed that the East was beginning to grow light, and when dawn broke the two monsters left, saying, “We have been handsomely entertained today, and we shall repay your hospitality in full another day.” With that they both rushed out. A moment later the red sun rose high in the sky, but Sanzang was too befuddled to know where he was. Just when all seemed lost, an old man appeared, walking towards him with the help of a stick. He came up to Sanzang, broke all his bonds with a wave of his hand, and revived him by blowing into his face. Sanzang fell to his knees and bowed low to him, saying, “Thank you, venerable ancient, for saving my humble life.”

The old man returned his bow and said, “Get up. Have you lost anything?”

“My attendants have been eaten by monsters, and I don’t know where my baggage or my horse is,” replied Sanzang.


Output:
The old man pointed with his stick and asked, “Isn’t that a horse with two baggage-rolls over there?” When Sanzang turned round he saw that his things had not been lost after all, which somewhat relieved his anxiety.

“Venerable sir,” he asked, “What is this place, and how did you get here?”

“This is the Double Forked Mountain, where tigers and leopards make their dens. How did you fall in here?”


Output: “I crossed the frontier at the garrison city of Hezhou at cockcrow, not realizing that I had got up too early,” replied Sanzang. “Just as we were making our way through frost and dew we suddenly fell into this pit. A dreadfully ferocious demon king appeared and had me and my attendants tied up. Then a dark fellow called Mountain Lord Bear and a fat one called Hermit Ox came in, and they addressed the demon king as General Yin. The three of them ate up my two attendants, and their party only ended at dawn. I cannot imagine why I should have been fated with the good fortune of you coming to rescue me, venerable sir.”


Output:
“The Hermit is a wild bull spirit, the Mountain Lord is a bear spirit, and General Yin is a tiger spirit,” the old man replied. “The fiends who serve him are mountain spirits, tree devils, monsters, and wolves. The reason they did not eat you was because your fundamental nature is enlightened. Come with me and I’ll show you the way.” Overcome with gratitude, Sanzang put the packs on his horse and led it by the bridle as he followed the old man out of the pit and on to the main road. Tying the horse to a bush beside the road, he turned round to bow low to the old man and thank him, but the old man changed into a puff of wind and rose into the sky on the back of a red-crested white crane. All that could be seen was a piece of paper drifting down in the wind with four lines of verse written on it:

“I am the Planet Venus of the Western Heaven,

Who came to save your life.

In the journey ahead you will have divine disciples:

Do not in your troubles feel angry with the scriptures.”


Output:
When he had read this Sanzang worshipped Heaven and said, “Many thanks, Planet, for delivering me from this danger.” This done, he continued on his difficult journey, feeling very lonely as he led his horse along. On this mountain there were

Cold rains and winds howling in the trees,

Streams splashing noisily down gullies,

Fragrant wild flowers,

Screens of rocks and boulders.

Deer and ape made raucous howls,

Roebuck and muntjac ran in herds.

Many were the songs of birds.

But there was no trace of man.

The abbot

Was trembling and uneasy;

His horse

Could barely lift its hoofs.


Output:
His horse

Could barely lift its hoofs.

Sanzang did not spare himself as he pressed ahead amid the mountain peaks. He had been going for many hours without seeing any sign of a human house; he was hungry and finding the going heavy. Just at this critical moment he saw in front of him a pair of ferocious tigers roaring, while two long snakes were coiled up behind him. To his left were venomous reptiles, and to his right were terrible monsters. Being by himself and unable to think of a way out, Sanzang prepared to abandon his mind and body and let Heaven do as it would. Besides, the horse’s back was now so tired and its legs so bent that it fell to its knees on the ground and collapsed. Sanzang could not move it, either by blows or by dragging at its bridle.


Output:
The poor Master of the Law, who had nowhere to shelter, was feeling thoroughly wretched, convinced that nothing could save him from death. But when his troubles were at their worst someone came to his rescue. Just when all seemed lost he saw the venomous reptiles and the evil monsters flee, while the tigers and the snakes hid themselves. Sanzang looked up and saw a man coming across the hillside with a steel trident in his hand and bow and arrows at his waist. Just look and see what a fine chap he was:

On his head

A leopard skin hat with artemisia patterns:

On his body

A coat of woollen cloth.

Round his waist was tied a lion belt,

On his feet a pair of deerskin boots.

His eyes were as round as an evil spirit’s;

His curly beard was like the evil god of the moon’s.

From his waist hung a bow with poisoned arrows,

And in his hand was a steel-tipped trident.

The thunder of his voice would make a wild beast tremble,

And his ferocity terrified the pheasants.


Output:
And his ferocity terrified the pheasants.

Seeing him approach, Sanzang knelt down beside the path, put his hands together, and shouted at the top of his voice, “Spare me, bandit king, spare me.” The man went over to him, put down his trident, and raised him to his feet.

“Don’t be frightened, venerable monk,” he said, “I’m not a bad man; I’m a hunter who lives in these mountains. My name is Liu Boqin and I am known as the warden of the mountain. I came along here because I wanted a couple of animals for the pot. I never expected to meet you here—I must have offended you.”

“I am a monk sent by the Emperor of the Great Tang to visit the Buddha in the Western Heaven and ask for the scriptures,” Sanzang replied. “I had just got here when I found myself completely surrounded by wolves, tigers, snakes and other creatures, which meant that I could go no further. Then suddenly you appeared, High Warden, and saved my life. Thank you very much indeed.”


Output: “Those of us who live here,” replied Liu Boqin, “can only support ourselves by killing tigers and wolves, and catching snakes and other reptiles, which is why all those animals fled in terror from me. As you are from the Tang Empire, we are compatriots. This is still the territory of the Great Tang, and I am a Tang citizen. Both of us depend on the Emperor’s lands and rivers for our food and drink, and we are fellow-countrymen, so there is nothing to fear. You must come with me to my hut, and your horse can rest. I’ll take you on your way tomorrow.” Sanzang, who was delighted to hear this, thanked him and went along behind him, leading the horse.


Output:
When they had crossed the mountainside they heard a sound like the howling of a wind. “Sit down here and don’t move, venerable monk,” said Boqin. “That noise like a wind means that a mountain cat is coming. Just wait a moment while I catch it, then I can take it home to feed you with.” This news so terrified Sanzang that he dared not move. The high warden was striding forward, brandishing his trident, to meet the animal, when a striped tiger appeared in front of him. At the sight of Liu Boqin the animal turned to flee, but the high warden let out a thunderclap of a shout: “Where d’you think you’re going, wretch?” When the tiger realized that Liu Boqin was in hot pursuit, it turned and charged him, baring its claws. The high warden raised his trident to meet his opponent. At the sight of all this Sanzang collapsed on the grass, paralyzed with fear; never had he seen anything so terrifying in all his born days. The tiger and the high warden fought a magnificent battle under the mountain:

Bursting with anger,


Output:
Bursting with anger,

Mad with rage.

Bursting with anger,

The warden bristled, immensely strong.

Mad with rage,

The striped tiger snorted out red dust as it showed its might.

One bared its teeth and brandished its claws,

The other twisted and turned.

The trident thrust against the heavens and blotted out the sun;

The patterned tail stirred up mist and clouds.

One made wild stabs at the chest,

The other struck at the head.

To avoid the blows was to win a new life;

A hit was an appointment with the King of Hell.

All that could be heard was the tiger bellowing

And the high warden shouting.

When the tiger bellowed,

Mountains and rivers split open, to the terror of birds and beasts.

At the high warden’s shouts,

The sky was parted and the stars revealed.

The tiger’s golden eyes were bulging with fury,

The hunter’s valiant heart was full of wrath.

How admirable was high warden Liu of the mountain,

How splendid the lord of the beasts of the land.

As man and tiger fought for victory


Output:
As man and tiger fought for victory

Whoever weakened would lose his life.

After the pair of them had been fighting for about two hours the tiger’s claws began to slacken as it grew tired, and just then the high warden smote him full in the chest with his trident. Its points pierced the animal’s liver and heart, a pitiful sight. Within an instant the ground was covered with its blood as the hunter dragged it along the path by its ears. What a man! Without panting, and with his expression unchanged, he said to Sanzang, “What a piece of luck. This mountain cat will be enough! to feed you for a whole day.” Sanzang was full of praise for him.

“High Warden, you really are a mountain god.”


Output:
“High Warden, you really are a mountain god.”

“It was nothing,” said Liu Boqin, “so please don’t exaggerate. This is all the result of your blessings. Come on, let’s skin it and boil up some of its meat as soon as we can so as to get you fed.” Holding his trident in one hand and dragging the tiger with the other he led the way, while Sanzang followed, leading his horse. As they wound their way across the mountain, a cottage suddenly came into view. In front of its gate there were:

Ancient trees reaching to the sky,

Wild creepers covering the path.

Cool were the wind and dust in the valleys,

Strange vapours coiled around the cliffs.

The scent of wild flowers was all along the path,

Deep, deep the green of the bamboos.

A thatched gatehouse,

A fenced yard,

Both pretty as a picture.

A stone bridge,

Whitewashed mud walls:

Charming austerity.

The loneliness of autumn,

Airy isolation.

Yellow leaves lay fallen beside the path,

White clouds drifted above the peaks.

Mountain birds sang in the woods


Output:
Mountain birds sang in the woods

While a puppy barked outside the gate.

When he reached the gate, the high warden Liu Boqin threw down the tiger and shouted, “Where are you, lads?” Three or four servants of strange and repulsive appearance came out, and with much pulling and tugging they carried the tiger in. Boqin told them to skin it at once and prepare it to offer to their guest, then turned round to welcome Sanzang in. When they had formally greeted each other Sanzang bowed to Boqin to thank him for taking pity on him and saving his life.

“Why bother to thank me? We’re fellow countrymen.” When Sanzang had been offered a seat and served with tea, an old woman came out to greet him followed by a young one. Liu Boqin explained that they were his mother and his wife.

“Madam, please take the highest seat while I bow to you,” said Sanzang.

“You are a guest from afar, venerable monk, so let us each preserve our dignity and neither bow to the other,” the old woman replied.


Output:
“Mother,” said Liu Boqin, “he has been sent by His Majesty the Tang Emperor to go to the Western Heaven to see the Buddha and fetch the scriptures. I met him on the mountain, and I thought that as we were fellow-countrymen I should invite him home to rest before I take him on his way tomorrow.” The old woman was delighted.

“Good, good,” she said. “But it would be even better to ask him to stay longer. Tomorrow is the anniversary of your father’s passing away, and I would like to trouble the venerable monk to say some prayers and read a sutra for him; you could take him on his way the day after.” Although this Boqin was a tiger-killer and the high warden of the mountain, he was a dutiful son, and when he heard this suggestion he made ready paper and incense and asked Sanzang to stay.


Output: While they talked they had not noticed the evening drawing in. The servants set out a table and stools, then brought in several dishes of tender tiger-meat, which they placed steaming hot on the table. Liu Boqin asked Sanzang to help himself while he served the rice. Putting his hands together in front of his chest, Sanzang replied, “This is wonderful, but I must tell you frankly that I have been a monk ever since I left my mother’s womb, so I am quite unable to eat meat.” Boqin thought for a while before replying, “Venerable monk, our family has not eaten vegetarian food for generations. When we cut bamboo shoots, pick fungus, gather wild vegetables for drying, or make bean-curd we always cook them in the fat of roebuck, deer, tiger or leopard, so even they aren’t really vegetarian; and our two cooking pots are steeped in fat, so what are we to do? I’m afraid it was wrong of me to ask you here.”


Output:
“There’s no need to worry,” Sanzang answered. “Please go ahead and eat. I’d go without food for four or five days, or even starve, rather than break the monastic rule about vegetarian food.”

“But we can’t have you starving to death,” protested Liu Boqin.

“Thanks to your great kindness, High Warden, I was saved from the packs of tigers and wolves. Even if I were to starve to death, it would be better than providing a meal for tigers.”

Liu Boqin’s mother, who had been listening to their conversation, said, “Don’t talk nonsense, son. I’ve got some vegetarian things that we can offer to him.”


Output: “Where did you get them from?” Liu Boqin asked, to which mother replied, “Never you mind how, but I’ve got them.” She told her daughter-in-law to take down the little cooking-pot, burn the fat out of it, scrub it and wash it several times over, then put it back on the stove. Then they half filled it with boiling water that they threw away. Next she poured boiling water on mountain-elm leaves to make tea, boiled up some millet, and cooked some dried vegetables. This was then all put into two bowls and set on the table. Then the old woman said to Sanzang, “Please eat, venerable monk. This is completely pure tea and food that I and my daughter-in-law have prepared.” Sanzang thanked them and sat down in the seat of honour. Another place was laid for Liu Boqin, where were set out bowls and dishes full of the meat of tiger, roebuck, snake, fox, and hare, as well as dried venison, all cooked without salt or sauce, which he was going to eat while Sanzang had his vegetarian meal. He had just sat down and was on the


Output: meal. He had just sat down and was on the point of picking up his chopsticks when he noticed Sanzang put his hands together to recite some scripture, which so alarmed him that instead of picking up his chopsticks he stood beside him. When Sanzang had recited a few lines he urged Boqin to eat.


Output:
“Are you a short-sutra monk then?” Boqin asked.

“That wasn’t a sutra, it was a grace before eating.”

“You get up to all sorts of tricks. Fancy reciting sutras at mealtimes,” was Boqin’s comment.


Output:
When the meal was over and the dishes had been cleared away, Liu Boqin invited Sanzang out into the gathering darkness for a stroll at the back. They went along an alley and came to a thatched hut. On pushing the door open and going in Sanzang saw bows and crossbows hanging on the walls and quivers filled with arrows. From the beams were slung two gory and stinking tiger-skins, and at the foot of the wall were stood many spears, swords, tridents and clubs. In the middle were two seats. Liu Boqin urged Sanzang to sit down, but Sanzang could not bear to stay there long among the horrifying filth, and so he went outside. Going further to the back they came to a large garden full of clumps of yellow chrysanthemums and red maple-trees. Then with a whinnying noise about a dozen plump deer and a large herd of roebuck ran out; they were docile and unfrightened on seeing humans.

“Were those roebuck and deer raised by you?” asked Sanzang.


Output: “Yes,” replied Boqin. “When you Chang’an people have some money you buy valuables, and when you have land you accumulate grain; but we hunters can only keep a few wild animals for a rainy day.” Dusk had fallen unnoticed as the two of them talked, and now they went back to the house to sleep.


Output: Early the next morning the whole family, young and old, got up and prepared vegetarian food for the monk, and then they asked him to start reciting sutras. Sanzang washed his hands, went to the family shrine of the high warden, burned incense there, and worshipped, then beat his “wooden fish” as he recited first a prayer to purify his mouth, then a holy spell to purify his body and mind, and finally the Sutra to Deliver the Dead. When he had finished, Boqin asked him to write out a letter of introduction for the dead man and also recite the Diamond Sutra and the Guanyin Sutra. Sanzang recited them in a loud, clear voice and then ate lunch, after which he read out the several chapters of the Lotus Sutra, the Amitabha Sutra, as well as one chapter of the Peacock Sutra and told the story of the cleansing of the bhikshu. By now it was dark, and when they had burned all kinds of incense, paper money, and paper horses for all the gods, and the letter of introduction for the dead man, the service was over and


Output: for the dead man, the service was over and everyone went to bed and slept soundly.


Output:
The soul of Boqin’s father, now delivered from being a drowned ghost, came to the house that night and appeared in a dream to everyone in the family.

“I suffered long in the underworld, unable to find deliverance,” he said, “but now that the saintly monk has wiped out my sins by reading some scriptures. King Yama has had me sent back to the rich land of China to be reborn in an important family. You must reward him generously, and no half measures. Now I’m going.” Indeed:

Great is the significance of the majestic Law,

That saves the dead from suffering and the morass.


Output:
When they all awoke from their dreams, the sun had already risen in the East. Boqin’s wife said, “Warden, your father came to me in a dream last night. He said that he had suffered long in the underworld, and couldn’t find deliverance. Now that the saintly monk has wiped out his sins by reading some scriptures, King Yama has had him sent back to the rich land of China to be reborn in an important family. He told us to thank him generously, and no half measures. When he’d said this he went out through the door and drifted away. He didn’t answer when I called, and I couldn’t make him stay. Then I woke up and realized that it was a dream.”

“I had a dream just like yours,” replied Liu Boqin. “Let’s go and tell mother about it.” As they were on the point of doing this they heard his mother shout, “Come here, Boqin my son. There’s something I want to tell you.” The two of them went in to her to find the old woman sitting on the bed.


Output:
“My child, I had a happy dream last night. Your father came home and said that thanks to his salvation by the venerable monk, his sins have been wiped out and he has gone to be reborn in an important family in the rich land of China.” Husband and wife laughed for joy and her son said, “I and my wife both had this dream, and we were just coming to tell you when you called to us. So now it turns out that you it too.” They told everyone in the house to get up to thank Sanzang and get his horse loaded and ready. They all bowed to him and he said, “Many thanks, venerable monk, for recommending my father for delivery from his sufferings and for rebirth. We can never repay this debt of gratitude.”

“What powers have I that you should thank me?” replied Sanzang.


Output:
Boqin told him about what the three of them had been told in their dreams, and Sanzang was happy too. Then they gave him his breakfast and an ounce of silver as an expression of their thanks, but he would not take a single penny of it, although the whole family begged and beseeched him to do so.

“If in your mercy you could escort me for the next stage of my journey I would be deeply touched,” he said. All that Boqin, his mother, and his wife could do then was to prepare some scones of coarse wheaten flour as his provisions, and make sure that Boqin escorted him a long way. Sanzang gladly accepted the food. On his mother’s orders the high warden told two or three servants to bring hunting gear as they set off together along the road. They saw no end of wild mountain scenery.


Output: When they had been travelling for some time they saw a mountain in front of them, a high and precipitous one that towered right up to the azure sky. Before long they had reached its base. The high warden climbed it as if he were walking on level ground, and when they were half-way over it he turned round, stood beside the path and said, “Venerable monk, I must ask you to take yourself on from here. I have to go back.” On hearing this Sanzang tumbled out of his saddle to say, “Please, please, take me another stage, High Warden.”


Output:
“You don’t seem to know that this is called Double Boundary Mountain,” said the high warden. The Eastern part belongs to our Great Tang, but the Western parts is Tatar territory. The tigers and wolves on that side are not subject to my control, which is why I can’t cross the boundary. You mast go on by yourself. The monk was so alarmed to hear this that he waved his arms around and grabbed hold of the hunter’s clothes and sleeves, weeping and refusing to let him go. When at last Sanzang was bowing repeatedly to the hunter to take his leave, a shout like thunder came from under the mountain: “My master’s come, my master’s come.” Sanzang stood frozen with fear at the sound of it, and Boqin had to hold him up. If you don’t know who it was who shouted, listen to the explanation in the next installment.

Chapter Fourteen

The Mind-Ape Returns to Truth

The Six Bandits Disappear Without Trace

Buddha is the mind, the mind is Buddha,

Mind and Buddha have always needed things.


Output:
Mind and Buddha have always needed things.

When you know that there are no things and no mind

Then you are a Buddha with a true mind and a Dharma body.

A Dharma-bodied Buddha has no form;

A single divine light contains the ten thousand images.

The bodiless body is the true body.

The imageless image is the real image.

It is not material, not empty, and not non-empty;

It does not come or go, nor does it return.

It is not different nor the same, it neither is nor isn’t.

It can’t be thrown away or caught, nor seen or heard.

The inner and outer divine light are everywhere the same;

A Buddha-kingdom can be found in a grain of sand.

A grain of sand can hold a thousand worlds;

In a single body and mind, all dharmas are the same.

For wisdom, the secret of no-mind is essential,

To be unsullied and unobstructed is to be pure of karma.

When you do no good and do no evil,

You become a Kasyapa Buddha.

The terror-stricken Liu Boqin and Sanzang then heard another shout of “My master’s come.”


Output:
“That must be the old monkey who lives in a stone cell under this mountain shouting,” said the servants.

“Yes, yes,” said the high warden.

“What old monkey?” asked Sanzang, and the high warden replied, “This mountain used to be called Five Elements Mountain, and its name was only changed to Double Boundary Mountain when our Great Tang Emperor fought his Western campaign to pacify the country. I once heard an old man say that in the days when Wang Mang usurped the Han throne, Heaven sent down this mountain and crushed a monkey under it. This monkey doesn’t mind heat or cold and neither eats nor drinks. He’s guarded by a local tutelary god who gives him iron pellets when he’s hungry and molten copper when he’s thirsty. Although he’s been there since ancient times, he hasn’t died of cold or hunger. It must have been him shouting; there’s nothing for you to be afraid of, venerable sir. Let’s go down and have a look.” Sanzang had to follow him, leading his horse down the mountain.


Output:
A mile or two later they saw that there really was a monkey poking out his head out of a stone cell, and making desperate gestures with his outstretched hands as he shouted, “Master, why didn’t you come before? Thank goodness you’re here, thank goodness. If you get me out of here I guarantee that you’ll reach the Western Heaven.”

Do you know what the venerable monk saw when he went forward for a closer look?

A pointed mouth and sunken cheeks,

Fiery eyes with golden pupils.

His head was thick with moss,

And climbing figs grew from his ears.

By his temples grew little hair but a lot of grass,

Under his chin there was sedge instead of a beard.

Dirt between his eyebrows,

And mud on his nose

Made him an utter mess;

On his coarse fingers

And thick palms

Was filth in plenty.

He was so happy that he rolled his eyes

And made pleasant noises.

Although his tongue was nimble,

He couldn’t move his body.

He was the Great Sage of five hundred years ago,

Who today could not escape the net of Heaven.


Output:
Who today could not escape the net of Heaven.

High warden Liu showed great courage in going up to him, pulling away the grass that was growing beside his temples and the sedge under his chin, and asking, “What have you got to say?”

“I’ve got nothing to say,” the monkey replied. “You just tell that monk to come over here while I ask him a question.”

“What question do you want to ask me?” said Sanzang.

“Are you the fellow sent to the Western Heaven by the Emperor of the East to fetch the scriptures?” asked the monkey.

“Yes, I am,” Sanzang replied. “Why do you ask?”


Output:
“Yes, I am,” Sanzang replied. “Why do you ask?”

“I am the Great Sage Equaling Heaven who wrecked the Heavenly Palace five hundred years ago. The Lord Buddha put me under this mountain for my criminal insubordination. Some time ago the Bodhisattva Guanyin went to the East on the Buddha’s orders to find someone who could fetch the scriptures. When I asked her to save me she told me that I was to give up evil-doing, return to the Buddha’s Law, and do all I could to protect the traveler when he went to the Western Paradise to worship Buddha and fetch the scriptures; she said that there’ll something in it for me when that’s done. Ever since then I’ve been waiting day and night with eager anticipation for you to come and save me, Master. I swear to protect you on your way to fetch the scriptures and to be your disciple.”


Output:
Sanzang, delighted to hear this, said, “Although you now have these splendid intentions and wish to become a monk thanks to the teaching of the Bodhisattva, I’ve no axe or chisel, so how am I to get you out?”

“There’s no need for axes or chisels. As long as you’re willing to save me, I can get myself out,” the monkey replied.

“I’m willing to save you,” Sanzang said, “but how are you going to get out?”

“On the top of this mountain there is a detention order by the Tathagata Buddha written in letters of gold. If you climb the mountain and tear it off, I’ll be straight out.” Accepting his suggestion, Sanzang turned round to ask Liu Boqin if he would go up the mountain with him.

“I don’t know whether he’s telling the truth or not,” said Boqin, at which the monkey shouted at the top of his voice, “It’s true. I wouldn’t dare lie about that.”


Output:
So Liu Boqin told his servants to lead the horse while he helped Sanzang up the mountain. By hanging on to creepers they managed to reach the summit, where they saw a myriad beams of golden light and a thousand wisps of propitious vapour coming from a large, square rock on which was pasted a paper seal bearing the golden words Om mani padme hum. Sanzang went up and knelt down before the rock, then read the golden words and bowed his head to the ground a number of times.

He looked to the West and prayed, “I am the believer Chen Xuanzang sent on imperial orders to fetch the scriptures. If I am fated to have a disciple, may I be able to tear off the golden words and release the divine monkey to come with me to the Vulture Peak. If I am not fated to have a disciple, and this monkey is an evil monster who has deceived me and will do me no good, then may I be unable to remove it.” When he had prayed he bowed again, after which he went up and gently tore the paper seal off.


Output:
A scented wind blew in his face and carried the paper up into the sky as a voice called, “I am the Great Sage’s guard. Now that his sufferings are over I am going back to see the Tathagata and hand in this seal.”

The startled Sanzang, Liu Boqin, and the rest of them all bowed to Heaven, then went down the mountain to the stone cell, where they said to the monkey, “The restriction order has been torn off, so you can come out.”

The delighted monkey said, “Master, please stand well clear so that I don’t give you a fright when I come out.”

On hearing this Liu Boqin took Sanzang and the rest of them to the East, and when they had covered some two or three miles they heard the monkey shout, “Further, further!” So Sanzang went much further until he was off the mountain. Then there was a great noise as the mountain split open.


Output:
As they were all shaking with terror, the monkey appeared kneeling stark naked in front of Sanzang’s horse and saying, “Master, I’m out.” He bowed four times to Sanzang, then jumped up, addressed Liu Boqin with a respectful noise, and said, “Thank you, elder brother, for escorting my master, and thank you too for weeding the grass off my face.” He then picked up the luggage and put it on the horse’s back. At the sight of him the horse felt so weak and trembling that it could not stay on its feet. Because the monkey had once been the Protector of the Horses and looked after the dragon steeds of Heaven, and mortal horses were terrified at the very sight of him.

Seeing that his intentions were indeed good and that he really was now a Buddhist, Sanzang asked him what was his surname.

“My surname’s Sun,” replied the Monkey King.

“I’ll give you a Buddhist name that I can call you by,” said Sanzang.


Output:
“There’s no need to trouble yourself,” said the Monkey King, “I’ve already got one: Sun Wukong—Monkey Awakened to Emptiness.”

“That’s just right for our sect,” exclaimed the monk. “As you look so much like a young novice, I’ll give you another name and call you Brother Monkey. Is that all right?”

“Yes, yes, yes,” said Sun Wukong, and from then on he was also called Brother Monkey, or Sun the Novice.

When he saw that Brother Monkey was determined to go, the high warden turned to Sanzang, chanted a noise of respect and said, “It’s splendid that you have got so good a disciple, venerable sir. He’ll certainly make the journey. I must now take my leave.”

Sanzang bowed to him in thanks, saying, “I have brought you a long way, and am deeply indebted to you. When you return home please convey my respects to your venerable mother and your wife; I caused them a lot of trouble, and hope that I shall be able to come and thank them on my return.” Boqin returned his bow, and with that they parted.


Output:
Brother Monkey asked Sanzang to mount the horse while he ambled ahead, stark naked, carrying the luggage on his back. Before long they were over the Double Boundary Mountain.

Suddenly a ferocious tiger rushed at them, roaring and lashing about with its tail. Sanzang on his horse was terrified. Brother Monkey, who was standing beside the path, put down the luggage and said happily, “Don’t be scared, master, it’s just bringing me my clothes.” He pulled a needle out of his ear and shook it in the wind, turning it into an iron cudgel as thick as a bowl.

“I haven’t used this little treasure in over five hundred years,” he said, holding it in his hand. “Today I’m bringing it out to get myself some clothes to wear.”

Just watch as he rushes at the tiger, shouting, “Where d’you think you’re going, wretch?” The tiger crouched in the dust, not daring to move, as the cudgel smashed into its head.


Output:
Thousands of drops of red brain and many a pearly piece of tooth flew everywhere, so terrifying Sanzang that he fell out of the saddle, biting on his finger and crying, “Heavens, the high warden had to fight for ages before killing the striped tiger the other day, but this Sun Wukong has smashed a tiger to pull with a single blow. He really is a tough’s tough.”

“Sit down for a moment, master, while I strip the clothes off him to wear on the journey,” said Brother Monkey as he dragged the tiger over.

“But he hasn’t got any clothes,” Sanzang protested.

“Don’t bother yourself about it, I know how to cope.” The splendid Monkey King pulled a hair from his body, breathed some magic breath on it, and said “Change!,” on which it turned into a pointed knife shaped like a cow’s ear. Cutting into the skin on the tiger’s belly, he took it all off in a single stroke, chopped off the head and claws, then held up the square hide to get an idea of its size.


Output:
“It’s on the big side,” he said, “so I could make two kilts out of it,” and with these words he took his knife and cut it in two. One piece he put away, and the other he wrapped round his waist to cover the lower half of his body and tied firmly with a creeper he pulled down from beside the path.

“Let’s go on, master, let’s go on,” he said. “The sewing can wait till we reach a house where we can borrow a needle and thread.” He pinched his iron cudgel to make it as small as a needle again, put it back in his ear, took the luggage on his back, and asked Sanzang to mount the horse.

As the two of them went along the venerable monk asked from the horse’s back, “Wukong, why has the iron cudgel you used to kill the tiger disappeared?”


Output:
“What you don’t know, master,” replied Brother Monkey with a laugh, “is that I got it from the dragon palace of the Eastern Sea, and that it’s called the Magic Iron to Hold the Bed of the Milky Way in Place or ‘As-You-Will Gold-Banded Cudgel’. When I raised my great rebellion against the Heavenly Palace in the old days it served me well. It can change into anything and be whatever size I want it to be. Just now I turned it into an embroidery needle and put it away in my ear. I only take it out when I need it.”

Concealing his delight at hearing this, Sanzang went on to ask, “Why didn’t that tiger move when it saw you? Why on earth did it let you hit it?”


Output:
“I can tell you in all truthfulness, master, that not just tigers but even dragons have to be on their best behavior when they meet me. I know a few tricks for putting them in their place and have the power to make rivers run backwards and stir up the seas. I can tell what things are really like from appearances alone, and sort out the truth behind what is said. When I want to make myself big I measure myself against the universe, and when I shrink I can be held on a downy hair. There’s no limit to the transformations I can perform, and nobody can tell when I’m going to vanish or when I’m going to reappear. There was nothing wonderful about skinning that tiger. Wait till I show you a thing or two.” This took a great load off Sanzang’s mind, and he whipped his horse on. As master and disciple went along their way talking together, the sun was sinking in the West, and they saw:

In the fiery glow of the setting sun

The clouds return to ends of the sky and the sea.


Output:
The birds on a thousand mountains chirrup and call,

Flying in flocks to the woods for the night.

The wild beasts go two by two;

All species return to their dens.

A crescent moon breaks through the dusk,

As countless points of starlight shimmer.

“You must hurry up, master, as it’s late,” said Monkey. “There must be a house in that clump of trees over there, so let’s get there as soon as possible to settle down for the night.” Sanzang whipped on his horse and galloped to the house, where he dismounted.

Brother Monkey put down the luggage, went up to the gate, and shouted, “Open up, open up.” An old man came out, leaning on a bamboo stick, and the gate creaked as he opened it. At the sight of Monkey’s ugly face and the tiger-skin wrapped around him, which made him look like the god of thunder, the old man was so terrified that his legs turned to jelly and his body went numb.

“A devil.... A devil,” he muttered deliriously.


Output:
“A devil.... A devil,” he muttered deliriously.

Sanzang went up to support him, saying, “Don’t be afraid, aged benefactor. He’s no devil, he’s my disciple.” When the old man looked up and saw Sanzang’s pure face he felt steady on his feet at once, and he asked what monastery Sanzang was from, and why had he brought that evil-looking creature to his house.

“I come from the Tang Court,” said Sanzang, “and I am going to the Western Heaven to visit the Buddha and ask for the scriptures. As we were passing this way at nightfall we came to your mansion, good benefactor, to ask for a night’s lodging. We shall be off before dawn tomorrow. I very much hope that you will be able to help us.”

“You may be a Tang man,” the old fellow replied, “but that ugly brute certainly isn’t.”


Output:
“You’ve got no eyes in your head, you silly old man,” shrieked Brother Monkey. “He’s my master and I’m his disciple. I’m no Tang man or Spike man, I’m the Great Sage Equaling Heaven. Some of the people who live in this house must know me, and I’ve seen you before.”

“Where’ve you seen me?” the old man asked.

“Didn’t you gather firewood in front of my face and pick wild vegetables from my cheeks when you were a child?” said Sun Wukong.

“Rubbish,” retorted the old man.

“Where did you live and where did I live when I was supposed to gather firewood and wild vegetables in front of your face?”


Output:
“It’s you who’s talking rubbish, my child,” replied Sun Wukong. “You don’t know who I am, but I’m the Great Sage from the stone cell under the Double Boundary Mountain. Take another look and see if you can recognize me now.” The old man at last realized who he was and said, “I suppose you do look a bit like him, but however did you get out?” Sun Wukong told him the whole story of how the Bodhisattva had converted him and told him to wait till the Tang Priest came to take off the seal and release him. The old man went down on his knees and bowed his head, inviting the Tang Priest inside and calling his wife and children to come and meet him; they were all very happy when they heard what had happened.

When they had drunk tea he asked Sun Wukong, “How old are you, Great Sage?”

“How old are you, then?” said Sun Wukong.

“In my senile way I have reached a hundred and thirty.”


Output:
“Then you could be my remote descendant,” said Brother Monkey. “I can’t remember when I was born, but I spent over five hundred years under that mountain.”

“True, true,” remarked the old man, “I remember my grandfather saying that this mountain fell from heaven to crush a magical monkey, and you weren’t able to get out before now. When I saw you in my childhood, grass grew on your head and there was mud on your face, so I wasn’t afraid of you. But now that the mud and grass have gone you look thinner, and the tiger-skin round your waist makes you as near a devil as makes no difference.”

This conversation made everyone roar with laughter, and as he was a kind old man he had a vegetarian meal set out. When the meal was over Sanzang asked him his surname.

“Chen,” the old man replied. On hearing this, Sanzang raised his hands in greeting and said, “Venerable benefactor, you are of the same clan as myself.”