The Journey Back to the East Is Made
The Five Immortals Achieve Nirvana
We will tell not of how the four travelers escaped and rose on the wind with the vajrapanis, but of the many people in the Temple of Deliverance in Chen Village. After they rose at dawn to prepare more fruit and delicacies to offer they came to the ground floor of the tower and found the Tang Priest gone. Some asked questions and others searched. They were all thrown into panic and did not know what to do.
径回东土
五圣成真
且不言他四众脱身，随金刚驾风而起，却说陈家庄救生寺内多人，天晓起来，仍治果肴来献，至楼下，不见了唐僧。这个也来问，那个也来寻，俱慌慌张张，莫知所措，叫苦连天的道：
“We've let those living Buddhas all get clean away,” they lamented as their howls rose to the skies. As there was nothing else they could do about it they carried all the food they had prepared to the ground floor of the tower as offerings and burned imitation paper money. From then on four major sacrifices and twenty-four minor sacrifices were held every year. In addition people praying for cures or safety, seeking marriages, making vows, and seeking wealth or sons came at every hour of every day to bum incense and make offerings. Indeed:
Incense smoked in the golden burner for a thousand years;
The light burned in the lamps of jade through eternity.
“清清把个活佛放去了！”一会家无计，将办来的品物，俱抬在楼上祭祀烧纸。以后每年四大祭，二十四小祭。还有那告病的，保安的，求亲许愿，求财求子的，无时无日不来烧香祭赛，真个是金炉不断千年火，玉盏常明万载灯，不题。
We will say no more of this, but tell of how the Eight Vajrapanis used a second fragrant wind to carry the four pilgrims off again. Some days later they reached the East, and Chang'an came gradually into view. Now after seeing the Tang Priest off from the city on the twelfth day of the ninth month in the thirteenth year of Then Guan the Emperor Taizong had in the sixteenth year sent officials of his Department of Works to build a Watching For the Scriptures Tower outside the city of Chang'an to receive the scriptures. Here Taizong went in person every year. It so happened that on the very day the emperor went to the tower the Western sky was filled with auspicious light and gusts of scented wind.
“Holy monk,” the vajrapanis said, stopping in mid air, “this is the city of Chang'an. We cannot come down as the people here are too clever: we are afraid that they might give away what we look like. The Great Sage Monkey and the other two gentlemen cannot go there either. You must go there yourself to hand the scriptures to your monarch then come back here. We will be waiting for you up in the clouds ready to go to report back on your mission.”
“Although what you respected gentlemen say is right,” replied the Great Sage, “how could my master possibly shoulder the pole for carrying the scriptures? And how could he lead this horse? We'll have to take him there. May I trouble you to wait a moment up in the air? We wouldn't dare keep you waiting.”
“The other day the Bodhisattva Guanyin informed the Tathagata,” the vajrapanis replied, “that the return journey would take only eight days, so as to make up the number of rolls of scriptures in the Tripitaka. We have already spent over four days, and we are worried that Pig will be so greedy for blessings and honors that he will make us overrun the time limit.”
“The master's a Buddha now,” Pig replied with a smile, “and I want to become one too. So why should I want to be greedy? Cheeky great fools! Wait here while we hand the scriptures over, then we'll come back to return with you.” The idiot then shouldered a pole while Friar Sand held the horse and Brother Monkey led the holy monk as they brought their cloud down to land beside the Watching For the Scriptures Tower.
When Taizong and his officials all saw this they came down to greet the travelers with the words, “You are back, Imperial Younger Brother.”
The Tang Priest fell to the ground in a kowtow, only to be helped back to his feet by Taizong, who asked, “Who are these three?”
“They are disciples I took on along the way,” Sanzang replied. Taizong was delighted.
“Harness the horses to our imperial carriage,” he ordered his aides, “and invite the Imperial Younger Brother to mount his steed and return to the palace with us.”
却说八大金刚使第二阵香风，把他四众，不一日送至东土，渐渐望见长安。原来那太宗自贞观十三年九月望前三日送唐僧出城，至十六年，即差工部官在西安关外起建了望经楼接经，太宗年年亲至其地。恰好那一日出驾复到楼上，忽见正西方满天瑞霭，阵阵香风，金刚停在空中叫道：“圣僧，此间乃长安城了。我们不好下去，这里人伶俐，恐泄漏吾像。孙大圣三位也不消去，汝自去传了经与汝主，即便回来。我在霄汉中等你，与你一同缴旨。”大圣道：“尊者之言虽当，但吾师如何挑得经担？如何牵得这马？须得我等同去一送。烦你在空少等，谅不敢误。”金刚道：“前日观音菩萨启过如来，往来只在八日，方完藏数。今已经四日有余，只怕八戒贪图富贵，误了期限。”八戒笑道：“师父成佛，我也望成佛，岂有贪图之理！泼大粗人！都在此等我，待交了经，就来与你回向也。”呆子挑着担，沙僧牵着马，行者领着圣僧，都按下云头，落于望经楼边。太宗同多官一齐见了，即下楼相迎道：“御弟来也？”唐僧即倒身下拜，太宗搀起，又问：“此三者何人？”唐僧道：“是途中收的徒弟。”太宗大喜，即命侍官：“将朕御车马扣背，请御弟上马，同朕回朝。”
The Tang Priest thanked him and mounted his horse. The Great Sage followed closely behind, whirling his golden cudgel. Pig and Friar Sand led the horse and shouldered the pole as they followed the emperor back to Chang'an. Indeed:
唐僧谢了恩，骑上马，大圣轮金箍棒紧随，八戒、沙僧俱扶马挑担，随驾后共入长安。真个是：
In that year of peace and rising prosperity
Civil and military officials are calm and magnificent.
At a land and water mass the clergy displayed the dharma;
The monarch commands his ministers in the throne hall of the palace.
A passport was given to Tang Sanzang;
The primal cause of the scriptures has been matched to the Five
Elements.
Through painful tempering all monsters have been destroyed;
Now he returns in triumph to the capital.
当年清宴乐升平，文武安然显俊英。
水陆场中僧演法，金銮殿上主差卿。
关文敕赐唐三藏，经卷原因配五行。
苦炼凶魔种种灭，功成今喜上朝京。
The Tang Priest and his three disciples followed the imperial carriage back to the palace. Everybody in the capital knew that the pilgrim who had gone to fetch the scriptures had now returned.
When the monks, young and old, of the Hongfu Monastery in Chang'an where the Tang Priest used to live saw that the tops of a number of pine trees were all leaning towards the East they exclaimed in astonishment, “Odd, very odd! There's been no wind today, so why are the tops of these trees all bent?”
“Fetch our vestments at once,” said one of them who was a former disciple of Sanzang. “The master who went to fetch the scriptures is back.”
“How do you know?” the other monks all asked.
“When the master left many years ago,” the former disciple replied, “he said that when the branches and tops of the pines turned East three, four, six or seven years after he had gone he would be back. My master speaks with the holy voice of a Buddha: that is how I know.” They quickly put on their habits and went out.
By the time they reached the Western street, messengers had arrived to say, “The pilgrim who went for the scriptures has just returned, and His Majesty is bringing him into the city.” As soon as they heard this the monks all hurried over to meet him. When they saw the imperial carriage they dared not come close, but followed it to the palace gates, where the Tang Priest dismounted and went inside with his disciples.
The Tang Priest stood at the foot of the steps to the throne hall with the dragon horse, the load of sutras, Monkey, Pig and Friar Sand. Emperor Taizong then summoned the Younger Brother to enter the throne hall and invited him to sit down, which the Tang Priest did with thanks. He then had the scriptures carried up. Monkey and the others unpacked the scrolls, which the officials in personal attendance handed to the emperor.
“How many scriptures are there?” the emperor asked. “And how did you fetch them?”
唐僧四众，随驾入朝，满城中无一不知是取经人来了。却说那长安唐僧旧住的洪福寺大小僧人，看见几株松树一颗颗头俱向东，惊讶道：“怪哉！怪哉！今夜未曾刮风，如何这树头都扭过来了？”内有三藏的旧徒道：“快拿衣服来！取经的老师父来了！”众僧问道：“你何以知之？”旧徒曰：“当年师父去时，曾有言道：‘我去之后，或三五年，或六七年，但看松树枝头若是东向，我即回矣。’我师父佛口圣言，故此知之。”急披衣而出，至西街时，早已有人传播说：“取经的人适才方到，万岁爷爷接入城来了。”众僧听说，又急急跑来，却就遇着，一见大驾，不敢近前，随后跟至朝门之外。唐僧下马，同众进朝。唐僧将龙马与经担，同行者、八戒、沙僧，站在玉阶之下。太宗传宣：“御弟上殿。”赐坐，唐僧又谢恩坐了，教把经卷抬来。行者等取出，近侍官传上。太宗又问：“多少经数？怎生取来？”三藏道：
“When your clerical subject reached Vulture Peak and saw the Lord Buddha,” Sanzang replied, “he told the arhats Ananda and Kasyapa to take us first to a precious tower where we were given meatless food, then to the library, where we were handed the scriptures. The arhats demanded presents, but as we had not brought any we had none to give. Then they gave us the scriptures. When we had thanked the Buddha for his goodness and were travelling East the scriptures were snatched away by a demonic gale. Luckily my disciples were able to recover them by using magic powers, but they had been blown all over the place. On opening them out to look at them we found that they were all blank, wordless versions. We were so shocked that we went back to report to the Buddha and plead for the real ones. What the Lord Buddha said was, 'When these scriptures were composed, bhiksus and holy monks went down the mountain and recited them to the family of the elder Zhao in the land of Sravasti. This ensured peace and safety for the living and deliverance for the dead members of the family. All that was asked for was three bushels and three pecks of granular gold. I thought that they sold the scriptures too cheap, so I saw to it that Zhao's sons and grandsons would be poor.' When we realized that the two arhats were demanding a present and that the Lord Buddha knew all about it we had no choice but to give them our begging bowl of purple gold. Only then did they hand over the true scriptures with words. There are thirty-five of them, and a number of rolls from each of them was selected to be given us, making a total of rolls. This corresponds to the number of rolls in a single Store.”
“臣僧到了灵山，参见佛祖，蒙差阿傩、伽叶二尊者先引至珍楼内赐斋，次到宝阁内传经。那尊者需索人事，因未曾备得，不曾送他，他遂以经与了。当谢佛祖之恩东行，忽被妖风抢了经去，幸小徒有些神通赶夺，却俱抛掷散漫。因展看，皆是无字空本。臣等着惊，复去拜告恳求，佛祖道：‘此经成就之时，有比丘圣僧将下山与舍卫国赵长者家看诵了一遍，保祐他家生者安全，亡者超脱，止讨了他三斗三升米粒黄金，意思还嫌卖贱了，后来子孙没钱使用。’我等知二尊者需索人事，佛祖明知，只得将钦赐紫金钵盂送他，方传了有字真经。此经有三十五部，各部中检了几卷传来，共计五千零四十八卷，此数盖合一藏也。”
At this Taizong was more delighted than ever. “Let the Protocol Office arrange a thanksgiving banquet in the Eastern hall,” he ordered, at which he suddenly saw the three disciples standing at the foot of the steps, looking very strange indeed. “Are your distinguished disciples foreigners?” he asked.
“My senior disciple's surname is Sun,” the venerable elder replied with a bow, “his Buddhist name is Wukong, and I also call him Sun the Novice. He originally came from the Water Curtain Cave on the Mountain of Flowers and Fruit in the country of Aolai in the Eastern Continent of Divine Body. For making great havoc in the palaces of heaven five hundred years ago he was crashed by the Lord Buddha in a stone cell in the Double Boundary Mountain on the Western frontier. After the Bodhisattva Guanyin persuaded him to mend his ways he accepted conversion, so when I arrived there I delivered him. I am greatly indebted to him for my protection. My second disciple Zhu has the Buddhist name Wuneng, and I also call him Pig. He came from the Cloud Pathway Cave on the Mountain of Blessing, and was a monster in Gao Village in the land of Stubet until he was converted by the Bodhisattva and subdued by Wukong. He has made great efforts, carrying the load all along the way, and been very useful in crossing rivers. My third disciple's surname is Sha and his Buddhist name Wujing. He used to be a monster in the Rowing Sands River. He too was converted by the Bodhisattva and now believes in the Buddhist faith. The horse is not the one that my sovereign gave me.”
“How is that?” Taizong asked. “Its markings are the same.”
“When your subject was going to cross the waters of the Eagle's Sorrow Gorge by Coiled Snake Mountain my original horse was devoured by this one,” Sanzang replied. “Sun the Novice obliged me by having the Bodhisattva asked about the horse's background. It was originally the son of the Dragon King of the Western Sea who had been sent there because of an offence. He too, was saved by the Bodhisattva, who told him to work for me and turned him into a horse with the same markings as the original one. He has been very helpful in climbing mountains, crossing ridges, fording rivers and negotiating difficult country. On the outward journey I rode him, and he carried the scriptures on the way back: I have depended greatly on his efforts.”
Taizong was full of boundless praise on learning this. “How long in fact was your journey to the far West?” he asked.
“I remember the Bodhisattva saying that it was 36,000 miles,” Sanzang replied, “but I kept no record of the distances along the way. All I know is that we experienced fourteen winters and summers. Every day there was a mountain or a ridge. The woods were big and the rivers wide. I also met several kings who inspected and stamped my passport. Disciples,” he ordered, “fetch the passport and hand it to His Majesty.”
When Taizong examined it he saw that it had been issued on the twelfth day of the ninth month of the thirteenth year of Zhen Guan. “You did indeed make a long and protracted journey,” he observed with a touch of a smile. “It is now the twenty-seventh year of Zhen Guan.” On the passport were the seals of the monarchs of Elephantia, Wuji, Tarrycart, the Womanland of Western Liang, Jisai, Purpuria, Leonia, Bhiksuland and Dharmadestructia; as well as the seals of the chief officials of Fengxian, Yuhua and Jinping. When Taizong had read through the passport he put it away.
Soon the officials in personal attendance on the emperor came to invite them to go to the banquet, whereupon Taizong led Sanzang by the hand out of the throne hall, asking, “Do your distinguished disciples know how to behave themselves?”
“My disciples were all demons from mountain villages and from the wilderness,” Sanzang replied, “so they do not understand the etiquette of the sacred court of China. I beg you to forgive them for any offences, Your Majesty.”
“We won't blame them,” Taizong said with a smile, “we won't blame them. They are all invited to come with us to the banquet in the Eastern pavilion.” Thanking him once again, Sanzang called his three disciples, and they all went to the Eastern pavilion to look. This was indeed the great land of China, no ordinary place. Just look;
早有当驾官请宴，即下殿携手而行，又问：“高徒能礼貌乎？”三藏道：“小徒俱是山村旷野之妖身，未谙中华圣朝之礼数，万望主公赦罪。”太宗笑道：“不罪他，不罪他，都同请东阁赴宴去也。”三藏又谢了恩，招呼他三众，都到阁内观看。果是中华大国，比寻常不同。你看那：
Coloured silks hung from the gates,
Red carpets were spread on the floor.
Heavy, rare fragrances,
Fresh and exotic foods.
Amber cups,
Glazed dishes,
Set with gold and nephrite;
Plates of yellow gold,
White jade bowls,
Inlaid with patterns.
Tender braised turnips,
Sugar-dredged taros,
Wonderful sweet mushrooms,
Fine fresh seaweed,
Several servings of bamboo shoots with ginger,
A number of rounds of mallows with honey,
Wheat gluten with leaves of the tree of heaven,
Tree fungus and thin strips of beancurd,
Agar and aster,
Noodles with ferns and dried rose-petals,
Peppers stewed with radish,
Melon shredded with mustard.
The dishes of vegetables were fine enough,
But the rare and wonderful fruit was outstanding:
Walnuts and persimmon cakes,
Longans and lichees,
Chestnuts from Xuanzhou and Shandong jujubes,
Gingko fruit from South of the Yangtse and hare-head pears,
Hazelnuts, pine nuts and lotus seeds, all big as grapes,
Torreya nuts and melon seeds the size of water chestnuts,
Olives and wild apples,
Pippins and crabs,
Lotus root and arrowhead,
Crisp plums and red baybfenies.
Nothing was missing,
All was complete.
There were steamed honey pastries and other confections,
Best wines and fragrant tea and things out of the ordinary.
Words could not describe the countless delicacies:
The great land of China was not Western barbary.
门悬彩绣，地衬红毡。
异香馥郁，奇品新鲜。
琥珀杯，玻璃盏，镶金点翠；
黄金盘，白玉碗，嵌锦花缠。
烂煮蔓菁，糖浇香芋。
蘑菇甜美，海菜清奇。
几次添来姜辣笋，数番办上蜜调葵。
面筋椿树叶，木耳豆腐皮。
石花仙菜，蕨粉干薇。
花椒煮莱菔，芥末拌瓜丝。
几盘素品还犹可，数种奇稀果夺魁。
核桃柿饼，龙眼荔枝。
宣州茧栗山东枣，江南银杏兔头梨。
榛松莲肉葡萄大，榧子瓜仁菱米齐。
橄榄林檎，苹婆沙果。
慈菇嫩藕，脆李杨梅。
无般不备，无件不齐。
还有些蒸酥蜜食兼嘉馔，更有那美酒香茶与异奇。
说不尽百味珍馐真上品，果然是中华大国异西夷。
The master and his three disciples, together with the civil and military officials, stood to left and right as Emperor Taizong took his seat in the middle. There was singing, dancing and instrumental music, and all was ordered and solemn as the celebration lasted for the rest of the day. Indeed:
师徒四众与文武多官俱侍列左右，太宗皇帝仍正坐当中，歌舞吹弹，整齐严肃，遂尽乐一日。正是：
The monarch's banquet was finer than those of ancient Tang and Yu;
Great was the blessing of the true scriptures obtained.
This was a story to be told with glory for ever:
The light of the Buddha shines throughout the imperial capital.
君王嘉会赛唐虞，取得真经福有余。
千古流传千古盛，佛光普照帝王居。
That evening they thanked the emperor for his kindness, after which Taizong returned to the living quarters of the palace and the officials went home. The Tang Priest went back with his followers to the Hongfu Monastery, where the monks welcomed his with kowtows.
No sooner had he gone in through the gates than the monks reported, “Master, these tree-tops all suddenly leaned East this morning. As we remembered what you had said we went out of the city to meet you, and you had indeed come.” Overcome with delight, the venerable elder then entered the abbot's lodgings. This time Pig neither shouted for tea and food nor made a row. Brother Monkey and Friar Sand also both behaved well. As the achievement was now complete they were naturally peaceful. At nightfall they went to bed.
当日天晚，谢恩宴散。太宗回宫，多官回宅，唐僧等归于洪福寺，只见寺僧磕头迎接。方进山门，众僧报道：“师父，这树头儿今早俱忽然向东。我们记得师父之言，遂出城来接，果然到了！”长老喜之不胜，遂入方丈。此时八戒也不嚷茶饭，也不弄喧头，行者、沙僧个个稳重。只因道果完成，自然安静。当晚睡了。
Early the next morning Taizong announced to his officials at his dawn audience, “When we thought of the most profound and great achievement of our Younger Brother that we have no way of rewarding we were unable to sleep all night. We managed to draft a few colloquial sentences with which to express our thanks, but could not write them out. Officials of the Secretariat,” he ordered, “write them all down while we recite them to you.” This is the text he dictated:
次早，太宗升朝，对群臣言曰：“朕思御弟之功，至深至大，无以为酬。一夜无寐，口占几句俚谈，权表谢意，但未曾写出。”叫：“中书官来，朕念与你，你一一写之。”其文云：
It is known that Heaven and Earth have their forms as a demonstration of how they provide the cover and support in which life is contained, whereas the four seasons are invisible, hiding the cold and heat with which they transform all creatures. Thus it is that by examining Heaven and looking at the Earth even the stupid can know about their origins, but few are the wise who can exhaust the numbers of the Negative and the Positive. Heaven and Earth, which are enveloped by the Negative and Positive, are easily understood because of their images, but the Negative and Positive are hard to fathom because they are formless. If images are clear and can be grasped even the stupid will not be confused; if forms are hidden and invisible even the wise will be at a loss.
The way of the Buddha honors emptiness, rides on the mystery and controls silence, yet saves all beings and dominates all regions. When it raises up the numinous there is nothing higher; when it represses its own divine strength there is nothing lower. When it is big it extends throughout the cosmos; when tiny it can be contained in a fraction of an inch. It does not die and it is not born; it endures a thousand aeons and is eternal. Half hidden and half manifest, it controls all blessings and makes them exist for ever. Mysterious is the wonderful Way; none of those who follow it know its limits. Silent is the flow of the Dharma: of those who grasp it none finds its source. So how can mortal fools in their stupidity follow it without doubts or delusion?
The great teaching arose in the West. Later a wondrous dream came to the Han court, spreading its brilliance and charity to the East. In ancient times, when the Buddha's forms and traces were shared around, they converted people before word could be spread abroad. In the age when they were sometimes visible and sometimes invisible, the people looked up to them and followed them. But later the image was obscures and nirvana was reached, it moved away and left the world, the golden countenance was hidden away and no longer radiated its brilliance in the three thousand worlds. Pictures of the lovely image were made, vainly trying to show the Buddha's thirty-two holy marks. Thereafter his subtle words were widely propagated, rescuing birds on the three roads of life; the teachings he left behind were spread afar, guiding all living beings along the ten stages of development. The Buddha has scriptures that can be divided into the Greater and Lesser Vehicles. There is also magic, the art of spreading mistakes and making right into wrong.
Now our priest Xuanzang, the Master of the Law, is the leader of the Dharma faith. In his youth he was so careful and perceptive that he soon became aware of the value of the three voids. As he grew up the clarity of his spirit embraced the four kinds of patience in his conduct. Not even a pine tree in a wind or the moon reflected in water could be compared with his purity; immortals' dew and bright pearls are no match for his lustrous splendor. His wisdom encompasses all without encumbrance; his spirit fathoms the formless. Rising far above the six impurities, he extends his fragrance through a thousand ages. When he concentrated his mind on the inner sphere he grieved at the torments suffered by the true Dharma; when he settled his thoughts on the gate of mystery he was distressed by the distortion of the profound writings. He longed to put them back into order so that the teachings of the past could be propagated again; and to root out apocryphal texts, enabling the true ones to stay in circulation so as to open the way for later scholars. That is why he lifted up his heart towards the Pure Land, and made a Dharma journey to the West, braving the dangers of distant lands as he walked alone, trusting to his staff. When the snow whirled around at dawn the land would disappear in a moment; and when the dust started to fly at evening the sky was blotted out. He advanced through the mists across a thousand leagues of mountains and rivers, making his way forward through the frosts and rains of a hundred changes of season. With great single-mindedness and making light of his efforts he longed deeply to reach his goal. He wandered around the West for fourteen years, visiting every one of those exotic countries in his search for the true teaching. He visited the Twin Trees and the Eight Rivers, savoring the Way and braving the wind. In Deer Park and on Vulture Peak he gazed upon wonders and marvels. He received the good word from ancient sages and the true teaching from superior worthies, probing deep within the wonderful gates, and exhausting the mysteries. The Way of the Three Vehicles and the Six Disciplines gallop across the field of his heart; a hundred cases of texts belonging to one Store roll like waves in the sea of his eloquence. Infinitely many are the countries he has visited; and vast the number of the scriptures he has collected.
He has obtained 5,048 rolls of all thirty-five of the essential texts of the Great Vehicle to be translated and made known in China so that the wonderful cause may be promoted. The clouds of mercy he has drawn from the far West will shed their Dharma rain here in the East. The holy teachings that had been incomplete are now complete once more; the common folk who had sinned are brought back to blessings. The searing flames of fire have been damped down, and all have been saved from the ways of delusion; the muddied waves in the water of wisdom have been made clear once more as all gather on the other bank. From this it can be learned that the evil fall because of their karma, while the good rise because of their destiny. The origins of these rises and falls lie in one's own actions. This can be compared with a cassia growing on a high mountain, where only clouds and dew can nourish its blossom, or a lotus emerging from green waters, its leaves unsullied by flying dust. It is not that the lotus is pure by nature and the cassia unsullied: they are good because one attaches itself to what is lofty, where mean and trivial things cannot encumber it, while the other depends on what is clean, where filth cannot dirty it. Now if plants that know nothing can become good by building themselves up through goodness, how much the more so should conscientious people achieve blessing through blessed cause and effect. It is now to be hoped that the true scriptures will be propagated as endlessly as the alternation of sun and moon; and that this blessing will extend for ever, eternal like heaven and earth.
“盖闻二仪有象，显覆载以含生；四时无形，潜寒暑以化物。是以窥天鉴地，庸愚皆识其端；明阴洞阳，贤哲罕穷其数。然天地包乎阴阳，而易识者，以其有象也；阴阳处乎天地，而难穷者，以其无形也。
故知象显可征，虽愚不惑；形潜莫睹，在智犹迷。况乎佛道崇虚，乘幽控寂。弘济万品，典御十方。举威灵而无上，抑神力而无下；大之则弥于宇宙，细之则摄于毫厘。无灭无生，历千劫而亘古；若隐若显，运百福而长今。妙道凝玄，遵之莫知其际；法流湛寂，挹之莫测其源。故知蠢蠢凡愚，区区庸鄙，投其旨趣，能无疑惑者哉！然则大教之兴，基乎西土。腾汉庭而皎梦，照东域而流慈。古者分形分迹之时，言未驰而成化；当常见常隐之世，民仰德而知遵。及乎晦影归真，迁移越世，金容掩色，不镜三千之光；丽象开图，空端四八之相。于是微言广被，拯禽类于三途；遗训遐宣，导群生于十地。佛有经，能分大小之乘，更有法，传讹邪正之术。我僧玄奘法师者，法门之领袖也。幼怀慎敏，早悟三空之功；长契神清，先包四忍之行。松风水月，未足比其清华；仙露明珠，讵能方其朗润！故以智通无累，神测未形。超六尘而迥出，使千古而传芳。凝心内境，悲正法之陵迟；
栖虑玄门，慨深文之讹谬。思欲分条振理，广彼前闻；截伪续真，开兹后学。是以翘心净土，法游西域。乘危远迈，策杖孤征。
积雪晨飞，途间失地；惊沙夕起，空外迷天。万里山川，拨烟霞而进步；百重寒暑，蹑霜雨而前踪。诚重劳轻，求深欲达。周游西宇，十有四年。穷历异邦，询求正教。双林八水，味道餐风；
鹿苑鹫峰，瞻奇仰异。承至言于先圣，受真教于上贤。探赜妙门，精穷奥业。三乘六律之道，驰骤于心田；一藏百箧之文，波涛于海口。爰自所历之国无涯，求取之经有数。总得大乘要文，凡三十五部，计五千四十八卷，译布中华，宣扬胜业。引慈云于西极，注法雨于东陲。圣教缺而复全，苍生罪而还福。湿火宅之干焰，共拔迷途；朗金水之昏波，同臻彼岸。是知恶因业坠，善以缘升。升坠之端，惟人自作。譬之桂生高岭，云露方得泫其花；莲出绿波，飞尘不能染其叶。非莲性自洁而桂质本贞，良由所附者高，则微物不能累；所凭者净，则浊类不能沾。夫以卉木无知，犹资善而成善，矧乎人伦有识，宁不缘庆而成庆？方冀真经传布，并日月而无穷；景福遐敷，与乾坤而永大也欤！”
As soon as this had been written out the holy monk, who was waiting outside the palace gates to express his thanks, was summoned. The moment he heard the summons, Sanzang hurried and performed the ritual of kowtows. Taizong then invited him into the throne room and handed him the document, Sanzang read it through, prostrated himself once more in thanks, and submitted this memorial: “Your Majesty's writing is both lofty and in the ancient style; it is reasoned, profound and subtle. But I do not know what its title is.”
“What we drafted orally last night,” Taizong replied, “We would call a 'Preface to the Holy Teaching'. Would that be acceptable?” The venerable elder kowtowed and expressed his thanks at great length.
Taizong then said, “Our talent makes us ashamed by comparison with what is recorded on jade tablets; our words are not worthy of what is inscribed on metal or stone. As for the Inner Scriptures, we are even more ignorant of them. The text we drafted orally is truly a base and clumsy composition that sullies golden tablets with brush and ink, and is like placing pebbles in a forest of pearls. When we reflect on it we are filled with embarrassment. It is most unworthy of merit; we have put you to the trouble of thanking us for nothing.”
写毕，即召圣僧。此时长老已在朝门外候谢，闻宣急入，行俯伏之礼。太宗传请上殿，将文字递与长老览遍。复下谢恩，奏道：“主公文辞高古，理趣渊微，但不知是何名目。”太宗道：“朕夜口占，答谢御弟之意，名曰圣教序，不知好否。”长老叩头，称谢不已。太宗又曰：“朕才愧圭璋，言惭金石。至于内典，尤所未闻。口占叙文，诚为鄙拙。秽翰墨于金简，标瓦砾于珠林。循躬省虑，靦面恧心。甚不足称，虚劳致谢。”
The officials all expressed their congratulations and kowtowed before the imperial text on the holy teaching, which was going to be published everywhere in the capital and the provinces.
“Would you be willing to recite some of the true scriptures for us, Younger Brother?” Taizong asked.
“Your Majesty,” Sanzang replied, “if true scriptures are to be recited it must be done in the Buddha's ground. A throne hall is no place for the recital of scriptures.”
Taizong was most pleased to accept this. “Which is the purest monastery in the city of Chang'an?” he asked his officers it attendance, at which the Academician Xiao Yu slipped forward from his rank to memorialize, “The Monastery of the Wild Goose Stupa in the city is the purest of them all.”
Taizong then ordered his officials, “Each of you is reverently to bring a few rolls of the true scriptures and accompany us to the Monastery of the Wild Goose Stupa, where we shall invite our younger brother to preach on the scriptures.” The officials, all carrying some rolls of the scriptures, went with Taizong to the monastery, where a high platform was erected and everything was neatly set out.
“Pig, Friar Sand,” the venerable elder commanded, “bring the dragon horse with you and put the luggage in order. Monkey will stay beside me.” He then addressed the emperor, saying, “If Your Majesty wishes to spread the true scriptures throughout the world copies must be made before they can be published. The original texts must be stored as great treasures. They may not be shown any disrespect or be defiled.”
“Younger Brother,” replied Taizong with a smile, “what you say is very correct, very correct.” He then ordered the officials of the Hanlin Academy and the Palace Secretariat to copy out the true scriptures and had another monastery, the Copying Monastery, founded to the East of the city wall.
当时多官齐贺，顶礼圣教御文，遍传内外。太宗道：“御弟将真经演诵一番，何如？”长老道：“主公，若演真经，须寻佛地，宝殿非可诵之处。”太宗甚喜，即问当驾官：“长安城寺，有那座寺院洁净？”班中闪上大学士萧瑀奏道：“城中有一雁塔寺洁净。”太宗即令多官：“把真经各虔捧几卷，同朕到雁塔寺，请御弟谈经去来。”多官遂各各捧着，随太宗驾幸寺中，搭起高台，铺设齐整。长老仍命：“八戒沙僧牵龙马，理行囊，行者在我左右。”又向太宗道：“主公欲将真经传流天下，须当誉录副本，方可布散。原本还当珍藏，不可轻亵。”太宗又笑道：“御弟之言甚当！甚当！”随召翰林院及中书科各官誉写真经。又建一寺，在城之东，名曰誊黄寺。
The venerable elder mounted the platform with several scriptures in his hands. He was just about to begin reciting them when scented breezes began to waft around and the Eight Great Vajrapanis appeared in mid-air to shout aloud, “Scripture-reciter, put those scriptures down and come back to the West with us.” Monkey and the other two, who were standing below Sanzang, all rose up above the ground together with the white horse. Sanzang put the scriptures down and also rose up to the ninth level of clouds, then went away with them through the air. Taizong and his officials were all so alarmed that they kowtowed to the sky. This was indeed a case of
The holy monk long strove to fetch the scriptures;
For fourteen years across the West he strayed.
He journeyed hard and met with much disaster;
By mountains and by rivers long delayed.
Completing eight times nine and one nine more,
His deeds filled worlds in numbers beyond measure.
He went back to his country taking sutras
That people in the East will always treasure.
When Taizong and all the officials had finished worshipping, eminent monks were selected to prepare a great Land and Sea Mass in the Monastery of the Wild Goose Stupa at which the true scriptures of the Great Store would be recited, and by which all evil-doing ghosts in the underworld would be saved, and goodness would spread all around. We will not describe how copies were made of the scriptures and published throughout the empire.
长老捧几卷登台，方欲讽诵，忽闻得香风缭绕，半空中有八大金刚现身高叫道：“诵经的，放下经卷，跟我回西去也。”这底下行者三人，连白马平地而起，长老亦将经卷丢下，也从台上起于九霄，相随腾空而去，慌得那太宗与多官望空下拜。这正是：圣僧努力取经编，西宇周流十四年。苦历程途遭患难，多经山水受迍邅。功完八九还加九，行满三千及大千。大觉妙文回上国，至今东土永留传。太宗与多官拜毕，即选高僧，就于雁塔寺里，修建水陆大会，看诵《大藏真经》，超脱幽冥孽鬼，普施善庆，将誊录过经文，传布天下不题。
The story tells instead how the Eight Vajrapanis led the venerable elder, his three disciples and the horse, all five of them back to Vulture Peak. The journey to Chang'an and back had taken eight days. Just when all the deities of Vulture Peak were listening to the Buddha preaching。
却说八大金刚，驾香风，引着长老四众，连马五口，复转灵山，连去连来，适在八日之内。此时灵山诸神，都在佛前听讲。
the Eight Vajrapanis led master and disciples in.“In obedience to the golden command,” they reported to the Tathagata, “your disciples have carried the holy monks back to the land of Tang, where they handed the scriptures over. We have now come to report our mission completed.” The Tang Priest and his disciples were then told to step forward and be given their jobs.
“Holy Monk,” the Tathagata said, “in an earlier life you were my second disciple, and called Master Golden Cicada. But because you would not listen to my sermon on the Dharma and had no respect for my great teaching I demoted your soul to be reborn in the East. Now, happily, you have come over to the faith and rely on our support; and in following our teaching your achievement in fetching the true scriptures has been very great. Your reward will be to be promoted to high office as the Candana-punya Buddha. Sun Wukong, when you made great havoc in the palaces of heaven I had to use powerful magic to crush you under the Five Elements Mountain until, happily, your heaven-sent punishment was completed and you were converted to the Sakyamuni's faith. It was also fortunate that you suppressed your evil side and gave play to your good side as you won glory by defeating monsters and demons along the journey. All that was begun has now been completed and you too will be rewarded with high office as the Victorious Fighting Buddha. Zhu Wuneng; you used to be a water god in the River of Heaven as Marshal Tian Peng. Because of your drunken flirtation with an immortal maiden at the Peach Banquet you were sent down to be born in the lower world as a beast. From your love of the human body you sinned in the Cloud Pathway Cave on the Mount of Blessing before your conversion to the great faith and entry into our Buddhist sect. You guarded the holy monk on his journey, but your heart is still unregenerate, and you are not yet purged of your lust. But as you won merit by carrying the luggage you will be rewarded with promotion as the Altar Cleanser.”
“They've both been made Buddhas,” Pig shouted, “so why am I only the Altar Cleanser?”
“Because you have a voracious appetite, a lazy body and a huge belly,” the Tathagata replied. “Now very many people in the world's four continents believe in our teachings. I will ask you to clean up the altars after all Buddhist services: your post is of a rank that provides plenty to eat. What is wrong with that?”
“Sha Wujing, you used to be the Curtain-lifting General until you were banished to the lower world for smashing a crystal bowl at a Peach Banquet. You fell into the River of Flowing Sands where you sinned by killing and eating people, until, thank goodness, you were converted to our teaching, sincerely relied on our support, and won merit by protecting the holy monk and leading the horse up the mountain. Your reward will be elevation to high office as the Golden Arhat.”
Then he said to the white horse. “You were originally the son of Guangjin, the Dragon King of the Western Ocean. Because you disobeyed your father you were punished for being unfilial until you too were converted to the Dharma and to our faith. Every day you carried the holy monk to the West, and after that you carried the holy scriptures back to the East. For these achievements you will be rewarded by being made a Heavenly Dragon of the Eight Classes of Being.”
The venerable elder and his three disciples all kowtowed to express their thanks, and the horse showed its gratitude too. A protector was then ordered to take the horse straight down to the Dragon-transforming Pool by the precipice at the back of Vulture Peak and push him into the pool. At once the horse stretched itself out, shed all its hair, and acquired horns. Golden scales grew all over its body and a silver beard sprouted on its cheeks and chin. Then, shining all over with auspicious aura and with clouds of good omen in every claw, it flew up from the Dragon-transforming Pool to coil itself around the Heaven-supporting Winged Column. All the Buddhas expressed their admiration for the Tathagata's great magic.
八金刚引他师徒进去，对如来道：“弟子前奉金旨，驾送圣僧等，已到唐国，将经交纳，今特缴旨。”遂叫唐僧等近前受职。如来道：“圣僧，汝前世原是我之二徒，名唤金蝉子。因为汝不听说法，轻慢我之大教，故贬汝之真灵，转生东土。今喜皈依，秉我迦持，又乘吾教，取去真经，甚有功果，加升大职正果，汝为旃檀功德佛。孙悟空，汝因大闹天宫，吾以甚深法力，压在五行山下，幸天灾满足，归于释教，且喜汝隐恶扬善，在途中炼魔降怪有功，全终全始，加升大职正果，汝为斗战胜佛。猪悟能，汝本天河水神，天蓬元帅，为汝蟠桃会上酗酒戏了仙娥，贬汝下界投胎，身如畜类，幸汝记爱人身，在福陵山云栈洞造孽，喜归大教，入吾沙门，保圣僧在路，却又有顽心，色情未泯，因汝挑担有功，加升汝职正果，做净坛使者。”八戒口中嚷道：“他们都成佛，如何把我做个净坛使者？”如来道：“因汝口壮身慵，食肠宽大。盖天下四大部洲，瞻仰吾教者甚多，凡诸佛事，教汝净坛，乃是个有受用的品级，如何不好！沙悟净，汝本是卷帘大将，先因蟠桃会上打碎玻璃盏，贬汝下界，汝落于流沙河，伤生吃人造孽，幸皈吾教，诚敬迦持、保护圣僧，登山牵马有功，加升大职正果，为金身罗汉。”又叫那白马：“汝本是西洋大海广晋龙王之子，因汝违逆父命，犯了不孝之罪，幸得皈身皈法，皈我沙门，每日家亏你驮负圣僧来西，又亏你驮负圣经去东，亦有功者，加升汝职正果，为八部天龙马。”长老四众，俱各叩头谢恩。马亦谢恩讫，仍命揭谛引了马下灵山后崖化龙池边，将马推入池中。须臾间，那马打个展身，即退了毛皮，换了头角，浑身上长起金鳞，腮颔下生出银须，一身瑞气，四爪祥云，飞出化龙池，盘绕在山门里擎天华表柱上，诸佛赞扬如来的大法。
“Master,” Monkey said to the Tang Priest, “now that I've become a Buddha just like you, surely I don't have to go on wearing this golden band. Do you plan to say any more Band-tightening Spells to tighten it round my head? Say a Band-loosening Spell as quickly as you can, take it off, and smash it to smithereens. Don't let that Bodhisattva or whatever she is make life miserable for anyone else with it.”
“It was because you were so uncontrollable in those days that this magic was needed to keep you in order.” Sanzang replied. “Now that you are a Buddha it can of course go. There is no reason for it to stay on your head any longer. Feel there now.” When Monkey raised his hands to feel he found that it had indeed gone. The Candana-punya Buddha, the Victorious Fighting Buddha, the Altar Cleanser and the Golden Arhat had all completed the true achievement and reached their proper places. The heavenly dragon horse had also come back to its true self. There is a poem to prove this that goes:
All of reality turns to dust;
When the four appearances combine the body is renewed.
The substance of the Five Elements is all void;
Forget about the passing fame of fiends.
With Candana-punya comes the great awakening;
When duties are completed they escape from suffering.
Great is the blessing of scriptures spread abroad;
Within the only gate five sages dwell on high.
孙行者却又对唐僧道：“师父，此时我已成佛，与你一般，莫成还戴金箍儿，你还念甚么《紧箍咒》儿掯勒我？趁早儿念个松箍儿咒，脱下来，打得粉碎，切莫叫那甚么菩萨再去捉弄他人。唐僧道：“当时只为你难管，故以此法制之。今已成佛，自然去矣，岂有还在你头上之理！你试摸摸看。”行者举手去摸一摸，果然无之。此时旃檀佛、斗战佛、净坛使者、金身罗汉，俱正果了本位，天龙马亦自归真。有诗为证，诗曰：一体真如转落尘，合和四相复修身。五行论色空还寂，百怪虚名总莫论。正果旃檀皈大觉，完成品职脱沉沦。经传天下恩光阔，五圣高居不二门。
When the five holy ones had taken their places all the Buddhas, Bodhisattvas, holy monks, arhats, protectors, bhiksus, lay people, deities and immortals from every cave and every mountain, great gods, Ding and Jia gods, duty gods, guardians, local deities, and all teachers and immortals who had achieved the Way—all of whom had originally come to hear the preaching—resumed their own places. Just look at it:
The coloured mists surround the Vulture Peak;
Auspicious clouds are massed in the world of bliss.
Golden dragons lie at peace,
Jade tigers all are quiet.
Black hares come and go at will;
Tortoises and snakes coil all around.
Phoenixes red and green are in high spirits;
Happy the dark apes and white deer.
Throughout the year amazing flowers bloom;
Immortal fruit grows in all four seasons.
Lofty pine and ancient juniper,
Blue-green cypress and slender bamboo.
Plums of every color, in blossom or in fruit,
Eternal peaches, sometimes ripe and sometimes new.
A thousand kinds of fruit and flower vie in beauty;
All of the sky is filled with auspicious mists.
五圣果位之时，诸众佛祖、菩萨、圣僧、罗汉、揭谛、比丘、优婆夷塞，各山各洞的神仙、大神、丁甲、功曹、伽蓝、土地，一切得道的师仙，始初俱来听讲，至此各归方位。你看那：灵鹫峰头聚霞彩，极乐世界集祥云。金龙稳卧，玉虎安然。乌兔任随来往，龟蛇凭汝盘旋。丹凤青鸾情爽爽，玄猿白鹿意怡怡。八节奇花，四时仙果。乔松古桧，翠柏修篁。五色梅时开时结，万年桃时熟时新。千果千花争秀，一天瑞霭纷纭。
They all put their hands together in front of their chests in salutation and recited together:
大众合掌皈依，都念：
“Homage to the ancient Dipamkara Buddha.
Homage to Bhaisajya-guru-vaiduryaprabhasa Buddha.
Homage to Sakyamuni Buddha.
Homage to the Buddhas of Past, Present and Future.
Homage to the Pure and Happy Buddha.
Homage to Vairocana Buddha.
Homage to Ramadhvaja-raja Buddha.
Homage to Maitreya Buddha.
Homage to Amitabha Buddha.
Homage to Amitayus Buddha.
Homage to Buddha Who Leads to the Truth.
Homage to the Imperishable Vajra Buddha.
Homage to Ratnaprabhasa Buddha.
Homage to the Nagaraja Buddha.
Homage to the Buddha of Zealous Goodness.
Homage to the Precious Moonlight Buddha.
Homage to the Buddha Free of Stupidity.
Homage to Varuna Buddha.
Homage to Narayana Buddha.
Homage to Punyapuspa Buddha.
Homage to the Buddha of Meritorious Talent.
Homage to the Good Wandering Buddha.
Homage to the Illustrious Candana-punya Buddha
Homage to the Manidhvaja Buddha.
Homage to the Buddha of the Torch of Wisdom.
Homage to the Buddha of Great Virtues.
Homage to the Brilliant Buddha of Great Compassion.
Homage to the Maitribala-raja Buddha.
Homage to the Wise and Good Leader Buddha.
Homage to the Vyuharaja Buddha.
Homage to the Buddha of Golden Splendor.
Homage to the Buddha of Brilliant Talent
Homage to the Buddha of Wisdom.
Homage to the Buddha of the World's Calm Light.
Homage to the Sunlight and Moonlight Buddha.
Homage to the Sunlight and Moonlight Pearl Buddha.
Homage to the Supreme Buddha King of the Banner of Wisdom.
Homage to the Sughosa Buddha.
Homage to the Buddha of the Banner of Unceasing Radiance.
Homage to the Buddha of the World-watching Lamp.
Homage to the Supreme Dhanna King Buddha.
Homage to the Buddha of Sumeru Light.
Homage to the Buddha Prajnabala King.
Homage to the Brilliant Buddha of the Golden sea.
Homage to the Buddha of Universal Light.
Homage to the Buddha of Illustrious Talent.
Homage to Candana-punya Achievement Buddha.
Homage to the Victorious Fighting Buddha.
Homage to the Bodhisattva Guanyin.
Homage to the Bodhisattva Mahasthama.
Homage to the Bodhisattva Manjusri
Homage to the Bodhisattva Samantabhadra.
Homage to the Bodhisattvas of the Ocean of Purity.
Homage to the Buddhas and Bodhisattvas of the Lotus Pool Assembly.
Homage to all the Bodhisattvas of the Utterly Blissful Western Heaven.
Homage to the Three Thousand Protector Bodhisattvas.
Homage to the Five Hundred Arhat Bodhisattvas.
Homage to the Bhiksu, Bhiksuni, Upasaka and Upasaka Bodhisattvas.
Homage to the Bodhisattvas of the Boundless Dharma.
Homage to the Holy Vajra Bodhisattvas.
Homage to the Altar-cleansing Bodhisattva.
Homage to the Golden Arhat Bodhisattva of the Eight Treasures.
Homage to the Bodhisattva Heavenly Dragon of Eight Classes of Being.
南无燃灯上古佛。
南无药师琉璃光王佛。
南无释迦牟尼佛。
南无过去未来现在佛。
南无清净喜佛。
南无毗卢尸佛。
南无宝幢王佛。
南无弥勒尊佛。
南无阿弥陀佛。
南无无量寿佛。
南无接引归真佛。
南无金刚不坏佛。
南无宝光佛。
南无龙尊王佛。
南无精进善佛。
南无宝月光佛。
南无现无愚佛。
南无婆留那佛。
南无那罗延佛。
南无功德华佛。
南无才功德佛。
南无善游步佛。
南无旃檀光佛。
南无摩尼幢佛。
南无慧炬照佛。
南无海德光明佛。
南无大慈光佛。
南无慈力王佛。
南无贤善首佛。
南无广主严佛。
南无金华光佛。
南无才光明佛。
南无智慧胜佛。
南无世静光佛。
南无日月光佛。
南无日月珠光佛。
南无慧幢胜王佛。
南无妙音声佛。
南无常光幢佛。
南无观世灯佛。
南无法胜王佛。
南无须弥光佛。
南无大慧力王佛。
南无金海光佛。
南无大通光佛。
南无才光佛。
南无旃檀功德佛。
南无斗战胜佛。
南无观世音菩萨。
南无大势至菩萨。
南无文殊菩萨。
南无普贤菩萨。
南无清净大海众菩萨。
南无莲池海会佛菩萨。
南无西天极乐诸菩萨。
南无三千揭谛大菩萨。
南无五百阿罗大菩萨。
南无比丘夷塞尼菩萨。
南无无边无量法菩萨。
南无金刚大士圣菩萨。
南无净坛使者菩萨。
南无八宝金身罗汉菩萨。
南无八部天龙广力菩萨。
Thus it is that all the Buddhas of every world
Are willing with this achievement
To adorn the Pure Land of the Buddha.
Above we can repay the fourfold kindness,
Below we save those suffering in the three paths of life.
Let anyone who sees or hears
Cherish the enlightened mind.
May all be reborn in the Land of Bliss,
To end this present life of retribution.
如是等一切世界诸佛，愿以此功德，庄严佛净土。上报四重恩，下济三途苦。若有见闻者，悉发菩提心。同生极乐国，尽报此一身。十方三世一切佛，诸尊菩萨摩诃萨，摩诃般若波罗密。”《西游记》至此终。
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