Chapter 12

It is said that the ghost emissaries, together with the married couple Liu Quan, left the Netherworld. Amid the circling dark winds, they went straight to the great state of Chang’an, pushed Liu Quan’s soul into Jinting Hall, and brought Cui Lian’s soul into the inner court of the imperial palace. They saw the Palace Mistress Yuying walking slowly over the green moss beneath the shade of the flowers. The ghost emissaries pounced upon her, caught her in their arms, and pushed her to the ground, taking her living soul by force; then they pushed Cui Lian’s soul into Yuying’s body. The ghost emissaries returned to the Netherworld; this is not discussed further. It is said that the palace’s maids and attendants, great and small, saw that Yuying had fallen dead. They hurried to the Golden Bell Hall and reported to the three palace empresses: “The Palace Mistress has fallen dead.” The empresses were greatly alarmed and immediately reported it to Taizong. Hearing this, Taizong nodded and sighed: “This matter truly has come to pass. I once asked the Ten Yama Lords: ‘Are the old and the young safe?’ He said: ‘All are safe, but I fear that the Imperial Sister’s life will be cut short.’ His words have indeed come true.” Everyone in the palace came to grieve bitterly. When they all went beneath the shade of the flowers to look, they saw that the Palace Mistress still had a faint breath. The Tang King said: “Do not weep! Do not weep! Do not startle her.” He then stepped forward, raised her head with his imperial hands, and called: “Imperial Sister, awaken, awaken.” The Palace Mistress suddenly turned over and cried: “Husband, go slowly; wait for me a moment.” Taizong said: “Imperial Sister, we are here.” The Palace Mistress raised her head, opened her eyes, and looked at him. “Who are you, that you dare pull at me?” she said. Taizong said: “I am your Imperial Elder Brother, and these are your Imperial Sisters-in-law.” The Palace Mistress said: “Where would I get some Imperial Elder Brother and Imperial Sisters-in-law? My family name is Li; my childhood name is Li Cui Lian. My husband’s surname is Liu and his personal name is Quan. We are both natives of Junzhou. Three months ago, because I pulled out a gold hairpin at the gate while giving alms to a monk, my husband blamed me for going out of the inner gate without permission and for failing to observe a wife’s principles. He scolded me several times. My chest became blocked with anger, so I hung myself from a beam with a white silk sash and died, leaving behind a son and a daughter who cried sorrowfully day and night. Today, because my husband was commissioned by the Tang King to go to the Netherworld and present melons and fruits, the Yama King took pity on us and allowed my husband and me to return. He went ahead, and because I came late and could not catch up with him, I stumbled and fell. You people are rude! Not knowing my name, how dare you pull at me?” Hearing this, Taizong said to all the palace people: “It seems that the Imperial Sister fell unconscious and is speaking nonsense.” He ordered the Imperial Medical Academy to bring medicinal broth and had Yuying supported into the palace. As the Tang King sat in the hall, an official attending upon the throne suddenly reported: “Your Majesty, the man who presented the melons and fruits, Liu Quan, has returned to life and is waiting for your command outside the court gate.” The Tang King was greatly startled. He hurriedly issued an order, summoning Liu Quan inside. Liu Quan prostrated himself before the vermilion steps. Taizong asked: “What happened when you presented the melons and fruits?” Liu Quan said: “I carried the melons and fruits upon my head and went straight to the Ghost Gate Pass. I was led up to the Palace of Senluo, where I met the Ten Yama Lords. I presented the melons and fruits and fully conveyed Your Majesty’s earnest thanks. The Yama Lords were greatly pleased and repeatedly asked me to convey these words to Your Majesty: ‘Truly, Taizong is an emperor of faith and virtue!’” The Tang King said: “What did you see in the Netherworld?” Liu Quan said: “Your servant did not travel far and saw nothing much. I only heard the Yama King ask my native place and name. I told him all about abandoning my home and leaving my children, about my wife’s hanging herself, and about my wish to come and present the melons. He immediately sent a ghost emissary to lead my wife over, and we met beneath the Palace of Senluo. At the same time, they examined the registers of life and death and said that both my wife and I had the allotted lifespans of ascending to immortality. They therefore sent a ghost emissary to escort us back. I went ahead, and my wife followed behind. Fortunately, we have returned to life. But I do not know where my wife has gone.” The Tang King asked in alarm: “Did the Yama King ever say anything about your wife?” Liu Quan said: “The Yama King said nothing. I only heard the ghost emissary say: ‘Li Cui Lian has been in the Netherworld for a long time; no corpse remains.’ The Yama King said: ‘The Tang Imperial Sister Li Yuying is now due to die prematurely. Let Cui Lian immediately borrow Yuying’s corpse and return to life.’ Your servant does not know what place ‘Tang Imperial Sister’ is, or where her home is. I have not yet been able to go and search for her.” Hearing this report, the Tang King was filled with joy. Before all the officials, he said: “When I took leave of the Yama Lords, I once asked about matters in the palace. He said: ‘The old and the young are all safe, but I fear that the Imperial Sister’s life will be cut short.’ Just now, the Imperial Sister Yuying fell dead beneath the shade of the flowers. I hurried to lift her and look at her; after a short while she awoke and cried: ‘Husband, go slowly; wait for me a moment.’ I thought only that she had fallen unconscious and was speaking nonsense. When I asked her in detail, what she said was the same as Liu Quan’s account.” Wei Zheng memorialized: “The Imperial Sister’s life was cut short by chance. Upon awakening briefly, she spoke these words. This is the matter of Liu Quan’s wife borrowing a corpse and returning to life. Such a thing has indeed occurred. Your Majesty may summon the Palace Mistress and see what she has to say.” The Tang King said: “I have just ordered the Imperial Medical Academy to bring medicine; I do not know what has happened.” He therefore instructed the consorts and palace women to enter the palace and invite her. Inside, the Palace Mistress shouted wildly: “What medicine am I to take? How is this my home? My home is a cool tile-roofed house, not this jaundice-stricken chamber with these gaudy door panels. Let me out! Let me out!” As she shouted, four or five female officials and two or three eunuchs were seen supporting her, bringing her straight to the hall. The Tang King said: “Do you recognize your husband?” Yuying said: “What are you talking about? We two have been husband and wife since childhood, joined our hair in marriage, and had sons and daughters together. How could I not recognize him?” The Tang King ordered the inner officials to support her down. The Palace Mistress descended from the treasured hall and went straight to the white-jade steps. When she saw Liu Quan, she seized him and said: “Husband, where were you going that you did not wait for me? I stumbled and fell, and those unreasonable people surrounded me and shouted at me. What is the meaning of this?” Hearing her words, Liu Quan knew they were the words of his wife, but seeing that the person before him did not have his wife’s face, he did not dare acknowledge her. The Tang King said: “This is truly a case in which mountains collapse and the earth splits and someone witnesses it, but capturing the living to replace the dead is something rarely encountered.” What a wise ruler he was! He immediately bestowed upon Liu Quan all of the Imperial Sister’s trousseau, clothing, and ornaments, just as though they were a marriage dowry. He also bestowed an imperial edict forever exempting him from corvée and levies, and ordered him to take the Imperial Sister home. The husband and wife therefore gave thanks before the steps, and joyfully returned to their native place. A poem bears witness: Human life and human death are matters of former affinity; Each has a span, short or long, allotted by the years. Liu Quan presented the melons and returned to the world of light; Li Cui Lian borrowed a corpse and returned to life. The two of them took leave of the ruler and went straight to Junzhou City. They saw that their former household and their children were all well. The husband and wife proclaimed the fruits of goodness; this is not discussed further. It is said that Yuchi Gong took a treasury of gold and silver and went up to Kaifeng Prefecture in Henan to make inquiries. Xiang Liang had originally made his living by selling water; together with his wife, Zhang, he carried on a livelihood selling black basins and earthenware vessels at their gate. Yet the money they earned was only enough for their expenses. Whatever surplus they had, they used to offer alms to monks and to buy gold and silver paper ingots, recording them in the treasury and burning them; thus this good fruit had come to him. In the world of the living, he was a poor man who loved goodness, but in that other world he was an elder with jade accumulated and gold piled high. Yuchi Gong delivered the gold and silver to his gate, frightening Mr. Xiang and Madam Xiang until their souls flew apart. Moreover, the officials of the prefecture were there, and carriages and horses gathered densely outside the thatched hut. The old couple, as if dazed and mute, knelt on the ground and did nothing but kowtow and worship. Yuchi Gong said: “Elder, please rise. Though I am an imperial envoy, I have brought my king’s gold and silver to return to you.” Trembling, he answered: “This humble one has no gold or silver lent out at interest. How would I dare accept this unaccountable wealth?” Yuchi Gong said: “I have also learned that you are a poor man. It is only that, whenever you offered alms to monks, you used everything you had to buy gold and silver paper ingots, burning them so they might be recorded in the Underworld. In the Underworld there is money you accumulated. Our Emperor Taizong died and returned to life after three days, and while in the Underworld he once borrowed a treasury of gold and silver from you. Now, according to the amount, I have brought it back to you. You may accept it all, one piece at a time, so that I may go and report the decree.” Xiang Liang and his wife merely worshiped toward Heaven; how could they dare accept it? They said: “If this humble one accepts this gold and silver, he will soon die. Though it was paper burned and recorded in the treasury, this is a matter of the unseen world. Moreover, in that other world, when His Majesty borrowed the gold and silver, what proof is there? I absolutely dare not accept it.” Yuchi Gong said: “His Majesty says that Cui the Judge served as guarantor and can bear witness that he borrowed your things. Accept it.” Xiang Liang said: “Even if it means death, I still dare not accept it.” Yuchi Gong saw that he refused again and again, and had no choice but to prepare a memorial and send a messenger to present it to the throne. When Taizong saw the memorial and learned that Xiang Liang would not accept the gold and silver, he said: “This truly is a virtuous elder.” He immediately transmitted an edict ordering Hu Jingde to use the gold and silver to repair temples, build a shrine to the living, and invite monks to perform good works; this would count as returning it to him in another form. When the edict arrived, Jingde faced the imperial palace, gave thanks, and proclaimed the edict, and all came to know of it. He then used the gold and silver to purchase a tract of land within the city, unobstructed to soldiers and common people, fifty mu in breadth all around. Construction was begun upon it, and a temple was built, named the “Imperially Commissioned Xiangguo Temple.” On the left stood shrines to Mr. Xiang and Madam Xiang while they were still alive, and a stele was engraved and carved, bearing the words “Supervised in Construction by Yuchi Gong.” This is what is now called the “Great Xiangguo Temple.” When the work was completed, a report was submitted, and Taizong was greatly pleased. He then gathered many officials, issued a proclamation summoning monks, and arranged a Water-and-Land Assembly to save the lonely souls of the Underworld. The proclamation was circulated throughout the realm, ordering the officials of every place to select eminent monks of the Way and send them to Chang’an to hold the assembly. Before the month was out, many monks from all under Heaven had arrived. The Tang King transmitted an edict instructing the Assistant Grand Astrologer Fu Yi to select an eminent monk and conduct Buddhist rites. Upon hearing the edict, Fu Yi immediately submitted a memorial urging that Buddhism be halted, on the grounds that there was no Buddha. The memorial said: The teaching of the Western Regions recognizes neither ruler and minister nor father and son, and by means of the Three Evil Paths and Six Realms deludes and entices the foolish. It pursues crimes of the past and peeps at blessings of the future, reciting Brahmanic words in the hope of escaping punishment by stealth. Moreover, life and death, longevity and early death, are fundamentally matters of nature; punishments and virtues, authority and blessings, are governed by the ruler of men. Now I hear that vulgar disciples make false claims, all saying that these things proceed from the Buddha. From the time of the Five Emperors and Three Kings, there had never been the Buddha’s teaching, yet rulers were enlightened, ministers loyal, and the years of the states long and lasting. Only in the time of the Han Ming Emperor was an alien god first established, and even then it was merely the śramaṇas of the Western Regions who transmitted its teaching. In truth, it is a matter of the barbarians invading China, and it is not worthy of belief. When Taizong heard this, he cast the memorial before the assembled ministers and had them deliberate over it. At that time, the Minister Xiao Yu stepped out of the ranks, bowed low, and奏ed: “The Buddha’s teaching has flourished through successive dynasties. It promotes goodness, restrains evil, and invisibly assists the state; there is no reason to abolish it. The Buddha was a sage. Without sages there can be no law; I request that severe punishment be imposed.” Fu Yi and Xiao Yu debated, and Fu Yi said: “Ritual is rooted in serving one’s parents and serving one’s ruler, whereas the Buddha turns his back on his parents and leaves home. With the status of an ordinary man he resists the Son of Heaven, and by continuing the rites he violates what is owed to one’s kin. Xiao Yu was not born from the Empty Mulberry, yet he follows a teaching without a father; this is precisely what is meant by: ‘He who is not filial has no kin.’” Xiao Yu merely put his palms together and said: “The establishment of Hell is precisely for such a person.” Taizong summoned Zhang Daoyuan, Grand Servant of the Court, and Zhang Shiheng, Secretariat Director, and asked them what the response would be to conducting Buddhist affairs and cultivating blessings. The two ministers replied: “The Buddha lies in purity, benevolence, and forgiveness; the true Buddha is emptiness. Emperor Wu of Zhou arranged the Three Teachings in order. The Great Wisdom Chan Master possessed praises of profound remoteness, and wherever offerings were made to him, nothing failed to manifest. The Fifth Patriarch cast off his womb and was reborn; Bodhidharma manifested an image. Since ancient times, all have said that the Three Teachings are supreme and must not be destroyed or abolished. We humbly beseech Your Majesty’s sagacious discernment and clear judgment.” Taizong was greatly pleased and said: “Your words are reasonable. Anyone who presents further objections shall be punished.” He then instructed Wei Zheng, together with Xiao Yu and Zhang Daoyuan, to invite the various Buddhas and select one person of great virtue and conduct to serve as master of the altar and establish a religious sanctuary. All bowed their heads to give thanks for the favor and withdrew. From that time onward, a law was issued: whoever slandered monks or reviled the Buddha would have an arm severed. The next day, the three court ministers gathered the monks at the Mountain-and-River Altar and examined and selected them one by one from the beginning. Among them they selected one eminent monk of virtuous conduct. Would you like to know who he was? His numinous awakening’s original taboo name was Jinchan, Only because he heedlessly listened to the Buddha expound. He was entrusted again to the dusty mortal world and made to suffer hardship, Descending into the secular world to encounter nets and snares. No sooner had he entered the womb and touched the ground than he met calamity, Before his birth, he was already facing an evil band. His father was the Zhuangyuan Chen of Haizhou, His maternal grandfather was the chief commander of the court. At birth his fate offended the Falling-River Star, Following the current and drifting with the waves, vast and far. On Golden Mountain of the island there was a great affinity, The monk Qian’an took him in and raised him. At eighteen he recognized his mother, And specially went to the capital to seek his maternal grandfather. The Commander-General Yin Kaishan opened the mountain and summoned a great army, At Hongzhou he suppressed the bandits and slew the evil band. The Zhuangyuan Guangrui escaped the heavenly snare, And father and son met, deserving congratulations and reward. He again paid his respects to the present ruler and received his sovereign’s favor, His worthy name resounded in the Pavilion of the Mists. He declined the favor of office and wished to become a monk, And the Great Fortune śramaṇa sought out the Way. His childhood name was River-Current, child of the ancient Buddha, His Dharma name was called Chen Xuanzang. That day, Xuanzang Fashi was put forward before the assembly. This man had been a monk from childhood; from the moment he emerged from his mother’s womb, he observed abstinence and received the precepts. His maternal grandfather was Yin Kaishan, one of the chief commanders of the court. His father, Chen Guangrui, had attained the rank of Zhuangyuan and been appointed Grand Academician of the Wenyuan Hall. He had no love in his heart for glory and splendor, delighting only in cultivating and maintaining extinction. Investigation showed that his origins were excellent and his conduct lofty; among the thousand scriptures and ten thousand canons, there was none he did not understand; Buddhist names and immortal tones—there was no form of them he did not know. At that time, the three men led him before the imperial presence, raising dust and dancing. After bowing, they奏ed: “Your ministers Yu and the others, having received the sacred edict, have selected one eminent monk, Chen Xuanzang.” When Taizong heard his name, he pondered for a long while and said: “Are you perhaps the Xuanzang who is the son of Academician Chen Guangrui?” Jiangliuer knocked his head on the ground and said: “Your minister is indeed he.” Taizong happily said: “Indeed, the selection was not mistaken. Truly, he is a monk possessing virtuous conduct and a Chan heart. I bestow upon you the offices of Left Sanggang, Right Sanggang, and Great Propagator of the Dharma Sanggang throughout the realm.” Xuanzang bowed his head to give thanks for the favor and accepted the official rank of Great Propagator. He was also bestowed one five-colored, gold-woven kāṣāya and one Pilü cap. He was instructed to apply himself, once more pay respects to the eminent monks, arrange the senior monks and leaders in their proper order, prepare the written edict, and proceed first to Huasheng Temple, where he was to select an auspicious day and favorable hour and begin expounding the scriptures and Dharma. Xuanzang bowed twice, received the edict, and departed. He then went to Huasheng Temple, gathered many monks, made meditation couches, adorned the meritorious works, and arranged the music. He selected altogether twelve hundred great and lesser eminent monks and divided them among the upper, middle, and lower halls. Before every Buddha, all objects were complete, and everything was arranged in proper order. He selected the auspicious hour on the third day of the ninth month of that year and opened the forty-nine-day Water-and-Land Assembly. He immediately prepared a memorial and submitted it to the throne. Taizong, together with the civil and military officials, the imperial relatives, and the members of the imperial clan, all went to the assembly at the appointed time, offering incense and listening to the exposition. There is a poem as proof. The poem says: The Dragon year, Zhenguan’s thirteenth, was rightly begun, The king ordered the multitude to speak on the scriptures. The Daoist sanctuary opens forth immeasurable Dharma; clouds and mists ride upon the light of the great-vow shrine. By imperial edict, grace descends to cultivate the upper monastery; the Golden Cicada sheds its shell and transforms into Xi Han. Good fruits are universally bestowed, surpassing sinking and drowning; holding to the teaching, it is proclaimed three times before and after. In the thirteenth year of Zhenguan, in the year Ji-si, on the jiaxu day of the ninth month, on the auspicious hour of guimao, the third day, Chen Xuanzang, the Great Expounder Dharma Master, gathered one thousand two hundred eminent monks. All of them opened forth the wondrous scriptures of the various sections at Huasheng Temple in Chang’an City. The emperor had already completed the morning court. Leading many civil and military officials, he rode the phoenix carriage and dragon chariot, departed the Golden Vermilion Treasure Hall, and proceeded directly to the temple to offer incense. What did that imperial carriage look like? Truly: One sky of auspicious qi, ten thousand rays of propitious light. Benevolent winds gently and broadly wafting, transforming sunlight splendid beyond compare. A thousand officials’ girdle pendants encircling, arranged before and behind; the five guards’ pennants and banners arrayed on either side. Holding golden melons, bearing axes and halberds, pairs upon pairs; crimson-gauze candles and incense from the imperial furnace, misty and stately in the hall. Dragons flying and phoenixes dancing, egrets recommending and eagles soaring. The enlightened sagely Son of Heaven upright, the loyal and righteous ministers virtuous. Mediated blessings for a thousand years surpassing Shun and Yu, peace and prosperity for ten thousand generations matching Yao and Tang. Again there were the curved-handled parasol and rolling-dragon robe, their radiant lights striking one another; jade linked rings and a colored-phoenix fan, auspicious vapors drifting and flying. A pearl crown and jade belt, purple seals and golden insignia. A thousand squads of guards protecting the carriage, two rows of generals supporting the palanquin. This emperor, bathed and reverent, honored the Buddha; taking refuge in good fruits, he joyfully offered incense. The great imperial carriage of the Tang King arrived early before the temple, and he ordered the music and instruments to cease. He descended from the carriage, led the many officials, and worshiped the Buddha while offering incense. When the three circumambulations were complete, he raised his head to look and indeed saw an excellent Daoist sanctuary. Only see: Pennants and banners fluttering in dance, jeweled canopies flying with radiance. Pennants and banners fluttering in dance, rows upon rows of colored clouds swaying across the gathered sky; jeweled canopies flying with radiance, reflecting the sun as fluttering red lightning pierced through. The golden image of the World-Honored One was dignified and resplendent, the jade countenances of the Arhats awe-inspiring and fierce. Immortal flowers were inserted in vases, sandalwood and jiang incense burned in censers. Immortal flowers were inserted in vases, brilliant brocade trees spread across the jeweled monastery; sandalwood and jiang incense burned in censers, fragrant clouds mistily reaching through the clear heavens. Seasonal fresh fruits were piled on vermilion platters, unusual candies and pastries heaped upon colored tables. Eminent monks stood in rows reciting the true scriptures, wishing to draw solitary souls from suffering and calamity. Taizong and the civil and military officials each offered incense, worshiped the golden body of the Buddha Patriarch, and paid their respects to the Arhats. Then they saw the Great Expounder, Chief Dharma Administrator Chen Xuanzang, lead the assembled monks in worshiping the Tang King. When the rites were complete, they divided into groups and each settled into a meditation seat. The Dharma Master presented the proclamation for aiding solitary souls to Taizong to read. The proclamation said: The supreme virtue is vast and obscure; the Chan school is tranquil extinction. Pure and numinous, penetrating and responsive, it circulates throughout the three realms. A thousand transformations and ten thousand metamorphoses, it governs and gathers yin and yang. Substance and function are truly constant, without end or limit. Contemplating those solitary souls, one ought deeply to pity them. This is奉 the sacred command of Taizong: select and gather the various monks to practice meditation and expound the Dharma. Greatly open the gateway of expedient means, broadly navigate the boats of compassion, universally aid the living beings in the sea of suffering, and free them from the chronic afflictions of the six destinies. Lead them back to the true road, universally delight in the primordial obscurity; in movement and stillness, be without action, blending into pure simplicity. Relying upon this excellent cause, invite the reward of the Clear Capital and crimson towers; riding upon our victorious assembly, depart from the prisons of hell and the mortal cage. Ascend early to the Ultimate Bliss and roam as one pleases; come and go in the Western Region according to one’s freedom. The poem says: One censer of incense for everlasting longevity, Several scrolls of registers for surpassing rebirth. Boundless wondrous Dharma proclaimed, Boundless heavenly grace bathed in. Grievances and transgressions wholly eliminated, All solitary souls brought out of prison. May it preserve our state and household, Pure peace, with every being blessed. Taizong read it and was filled with joy. He said to all the monks: “You all uphold and establish your cinnabar sincerity; be especially careful not to neglect the Buddha’s affairs. When the later merit is accomplished and complete, each of you shall have blessings to which you may return. I shall then bestow generous rewards, and certainly shall not let your labor be in vain.” The one thousand two hundred monks all bowed their heads together and gave thanks. That day, after the three vegetarian offerings had been completed, the Tang King’s carriage returned. When the seventh-day main assembly arrived, he would again be invited to offer incense. At that time the sky was growing dark, and all the officials withdrew. What did that fine evening look like? Look there: Across ten thousand miles of open sky, the fading sunlight was pale; Several returning crows descended late to roost. Throughout the city, lamps and fires glowed while human voices were still; It was precisely the time when the Chan monks entered samadhi. One night’s evening scene has been described. The next morning, the Dharma Master again ascended the seat and gathered the assembly to recite scriptures; this need not be related. Now, Guanshiyin Bodhisattva of Mount Putuo in the South Sea, having personally received the Buddha Tathagata’s decree, was in Chang’an City seeking and examining a virtuous person who could undertake the scriptures. After a long time, he had not encountered anyone truly possessed of virtuous conduct. Suddenly he heard that Taizong was proclaiming good fruits, selecting eminent monks, and establishing a great assembly. He also saw that the Dharma Master presiding over the altar was the monk Jiangliu’er, precisely the Buddha-child who had descended from Ultimate Bliss, and also the elder whom he himself had originally guided and sent to be reborn. The Bodhisattva was exceedingly joyful. He then carried the treasures bestowed by the Buddha to the main street and had them sold with Mucha. What treasures, you ask, were they? There was an extraordinary brocade-bordered precious kasaya and a nine-ringed tin staff. There were also three golden, tight-binding, restraining hoops, which he concealed and stored secretly, awaiting later use. He put only the kasaya and the staff up for sale. Within Chang’an City there was a foolish monk who had failed to be selected, yet possessed several strings of rustic cash. Seeing the Bodhisattva transformed into the appearance of a scabbed and leprous man, wearing a tattered robe, barefoot and bald, holding the kasaya steady as it shone brilliantly, he came forward and asked: “That leprous monk, how much do you want for your kasaya?” The Bodhisattva said: “The kasaya is worth five thousand liang, and the tin staff is worth two thousand liang.” The foolish monk laughed and said: “These two leprous monks are madmen! Fools! These two coarse objects are to be sold for seven thousand liang of silver? Unless one could put them on and become immortal, or attain Buddhahood and become a Patriarch, they would not be worth so much! Take them away! They cannot be sold!” The Bodhisattva did not argue further and proceeded onward with Mucha. After walking for quite some time, they arrived before Donghua Gate, where they happened to meet the Chancellor Xiao Yu returning from court, with numerous outriders shouting and clearing the streets. The Bodhisattva made no attempt to avoid him. In the middle of the street, holding the kasaya, he went straight to meet the Chancellor. The Chancellor reined in his horse and looked. Seeing the kasaya shining brilliantly, he ordered his attendants to ask the seller how much he wanted for it. The Bodhisattva said: “The kasaya requires five thousand liang, and the tin staff requires two thousand liang.” Xiao Yu said: “What benefit do they have to be worth such a high price?” The Bodhisattva said: “The kasaya has benefits and has no benefits; there is a place where it requires money and a place where it does not require money.” Xiao Yu said: “What is the good? What is the bad?” The Bodhisattva said: “When one wears my kasaya, one does not enter sinking and ruin, does not fall into hell, does not suffer the calamities of poisons and evils, and does not encounter the disasters of tigers and wolves; these are its benefits. But if a foolish monk coveting lust and delighting in calamity, a monk who neither keeps the fast nor observes the precepts, or a common person who destroys the scriptures and slanders the Buddha, then it is difficult for him to see the face of my kasaya; this is its lack of benefit.” He again asked: “What does it mean that it requires money, and does not require money?” The Bodhisattva said: “If one does not follow the Buddha’s Dharma, does not honor the Three Treasures, and forcibly buys the kasaya and tin staff, then they must be sold to him for seven thousand liang; this is what it means to require money. If one honors the Three Treasures, rejoices upon seeing good, takes refuge in my Buddha, and is capable of receiving them, I am willing to give him the kasaya and tin staff, forming with him a good affinity; this is what it means not to require money.” Hearing these words, Xiao Yu’s countenance brightened greatly, and he knew that this was a good man. He immediately dismounted and courteously met the Bodhisattva, saying: “Great Dharma Elder, forgive the offense of me, Xiao Yu. Our Great Tang Emperor is exceedingly fond of goodness, and all the civil and military officials of the entire court practice it without exception. Now a Water-and-Land Great Assembly is being established; this kasaya is precisely suitable for the Great Expounder Chen Xuanzang, the Dharma Master, to wear. Let us enter the court together to see the Emperor.” The Bodhisattva gladly followed him, turned his steps, and proceeded directly inside Donghua Gate. The Yellow Gate official reported the matter upward, and they received an imperial decree summoning them to the Treasure Hall. Seeing Xiao Yu lead two scabbed and leprous monks standing below the steps, the Tang King asked: “What matter has Xiao Yu come to report?” Xiao Yu prostrated himself before the steps and said: “Your servant went out before Donghua Gate and happened to encounter two monks who were selling a kasaya and a tin staff. Your servant thought that Dharma Master Xuanzang could wear these garments, and therefore led the monks here to seek an audience.” Taizong was overjoyed and immediately asked how much the kasaya was worth. The Bodhisattva and Mucha stood attending below the steps, without performing any rites. When asked the price of the kasaya, he answered: “The kasaya is five thousand liang, and the tin staff is two thousand liang.” Taizong said: “What benefits does that kasaya possess to be worth so much?” The Bodhisattva said: This kasaya, if a dragon dons a single thread of it, is spared the calamity of being devoured by the great peng; if a crane hangs one strand upon itself, it gains the wondrous means of transcending the ordinary and entering sagehood. Wherever one sits, ten thousand gods come to pay homage; with every movement, the Seven Buddhas attend one’s person. This kasaya was made by ice silkworms refining and drawing silk, by skillful artisans twisting it into thread, by immortal maidens weaving it, and by divine ladies completing it upon the loom. Every square of cloth is gathered and embroidered with flowers; every piece is joined and piled like brocade. Delicate scattered blossoms vie in adornment, their brilliant colors floating with the luster and splendor of precious jewels. Once it is put on, red mist winds about the whole body; once it is removed, a stretch of rainbow cloud flies away. Beyond the Three Heaven Gates it reveals primordial radiance; before the Five Sacred Mountains it gives birth to precious qi. Layer upon layer are inlaid with Western-fragrant lotuses; dazzling hanging pearls form the likeness of the stars and constellations. At the four corners are luminous pearls, and between the gathered peaks is a single emerald. Though it lacks the full radiance of its original body, it still has the Eight Treasures gathered together, generating light. This kasaya is folded in idle times and worn only when meeting a sage. Folded in idle times, its thousand layers and wrappings shine through with rainbows; worn only when meeting a sage, it startles the gods and spirits of all the heavens, who grow afraid. Upon it are the wish-fulfilling pearl, the mani pearl, the dust-banishing pearl, and the wind-stilling pearl; there are also red agate, purple coral, luminous pearls, and śarīra. It steals the moon’s pure whiteness and contends with the sun for redness. Strands of immortal qi fill the air; blossoms of auspicious light uphold the sage. Strands of immortal qi fill the air, illuminating the Celestial Pass through and through; blossoms of auspicious light uphold the sage, their shadows covering the world. They illuminate mountains and rivers and startle tigers and leopards; their shadows fall upon sea islands and stir fish and dragons. Along the edge are two gilded chains, and at the collar are linked rings of white jade cong. The poem says: The Three Treasures tower sublime; their Way is worthy of reverence; The four kinds of birth and six paths are all brought beneath review. Clarify the mind and understand the nurture of the human-and-heavenly law; See one’s nature and transmit the lamp of wisdom. Guarding the body, its solemn splendor makes a golden world; Body and mind pure and clean, like jade and ice in a flask. Ever since the Buddha fashioned the kasaya, Through ten thousand kalpas, who would dare sever the Sangha?” Hearing this in the precious hall, the Tang King was exceedingly delighted. He again asked, “That monk, what excellence does the nine-ring staff possess?” The Bodhisattva said, “This tin staff of mine is: Forged of bronze inlaid with iron, with nine linked rings, A nine-jointed immortal vine that forever preserves one’s youth. Once in hand, one tires of seeing the green bones grow thin; Descending the mountain, one lightly brings white clouds home. Mahā, the Five Patriarchs, roam the Celestial Palace; Luóbo seeks his mother and breaks through the earth’s gate. Untouched by the slightest defilement of the red dust, It gladly accompanies the divine monk up the Jade Mountain.” Hearing this, the Tang King immediately ordered the kasaya unfolded and examined it carefully from top to bottom. It was indeed a fine object. He said, “Great Dharma Elder, I shall speak frankly with you. Today I am greatly opening the good teaching and broadly sowing fields of merit. At Huasheng Temple many monks have gathered to expound the scriptures and Dharma. Among them is one of great virtue, whose Dharma name is Xuanzang. I wish to buy these two treasures of yours and bestow them upon him for his use. What price do you truly ask?” Hearing this, the Bodhisattva joined his palms with Muccha in refuge, uttered the Buddha’s name, and, bowing, replied, “Since he possesses virtue, this poor monk is willing to give them to him. I absolutely want no money.” Having said this, he turned and began to leave. The Tang King hurriedly had Xiao Yu seize him. Bowing slightly, he stood in the hall and asked, “You originally said the kasaya was five thousand taels and the tin staff two thousand taels. When you saw that I wished to buy them, you said you wanted no money. Could it be that you are saying I rely upon my sovereign position and am forcing you to give me your objects? There is no such principle. I shall repay you according to your original price; you must not decline and evade it.” The Bodhisattva raised his hand and said, “This poor monk made a vow beforehand. I said originally that if anyone truly revered the Three Treasures, rejoiced upon seeing goodness, and took refuge in my Buddha, I would want no money and would give them to him. Now I see that Your Majesty possesses luminous virtue, restrains evil, and honors my Buddhist school. Moreover, there is a high monk of virtue and conduct who proclaims the Great Dharma. It is only right that they be offered up; I absolutely want no money. This poor monk is willing to leave these objects behind and take his leave.” Seeing how earnest he was, the Tang King was greatly pleased. He immediately ordered the Court of State Ceremonial to lay out a grand vegetarian banquet in thanks. The Bodhisattva again firmly declined to accept it and departed joyfully. As before, he went to hide in the City God’s Earth Temple; but of this there is no need to speak further. Now Taizong held the midday court and had Wei Zheng carry an imperial edict to summon Xuanzang to court. The Dharma Master was just gathering the multitude to ascend the altar, reciting scriptures and chanting verses. As soon as he heard that an edict had arrived, he descended from the altar, arranged his robes, and went with Wei Zheng to attend the sovereign. Taizong said, “For seeking proof of the good matter, you have labored, Dharma Master, and I have had no object with which to reward you. Earlier, Xiao Yu encountered two monks who were willing to present one kasaya of embroidered brocade and rare treasure, and one nine-ring tin staff. I have now specially summoned you to receive them for your use.” Xuanzang kowtowed and thanked him for the imperial favor. Taizong said, “If the Dharma Master does not disdain it, put them on for me to see.” The Elder then shook open the kasaya, draped it over his body, took the tin staff in his hand, and stood attending before the steps. Sovereign and ministers, every one of them, were delighted. Truly, he was a son of the Tathāgata Buddha. Look at him: His awe-inspiring countenance was elegant and handsome; The Buddha’s robe fit his body as though tailored to it. Brilliant radiance filled all beneath Heaven; Festive colors gathered thickly throughout the universe. Bright pearls were arranged above and below; Layer upon layer of golden thread ran front and back. Tuoluo brocade bordered all four sides; Ten thousand rare wonders were spread in patterned embroidery. Eight Treasures, fashioned into flowers, bound the silk loops; Golden rings clasped the collar and caught the velvet buttons. Buddhas of the Buddha-heaven, great and small, stood high and low; The stars and constellations, noble and humble, were divided left and right. Dharma Master Xuanzang possessed a vast affinity; Here before him was an object fit for him to receive. He was altogether like a living Arhat of the Land of Bliss, Surpassing even the true, awakened beauty of the Western Heaven. The tin staff rang and clashed, contending with its nine rings; The Vairocana cap shone, rich and full. Truly he was a Buddha-son, as the tale has not falsely proclaimed; Superior to Bodhi, without fraud or error. At that time the civil and military officials cheered before the steps. Taizong was delighted beyond measure. He immediately had the Dharma Master put on the kasaya and take up the precious staff; he also bestowed two companies of ceremonial attendants, ordered many officials to escort him out through the court gate, and instructed him to walk along the main street and proceed to the temple, just as one who had passed the Palace Examination and was being paraded in honor. Xuanzang bowed twice to thank him for the imperial favor, then proceeded along the main street in resounding, tumultuous splendor, swaying and parading. Look at the people in the city of Chang’an: traveling merchants and seated shopkeepers, young lords and royal grandsons, ink-splashing guests and learned men, grown men and little girls—there was not one who did not compete to look and praise him. All said, “What a fine Dharma Master! He truly is a living Arhat descending, a living Bodhisattva coming into the mortal world.” Xuanzang went straight to the temple, where the monks came down from their couches to welcome him. The moment they saw him wearing this kasaya and holding this tin staff, they all said that Kṣitigarbha King had arrived. Each took refuge and attended at his sides. Xuanzang ascended the hall, lit incense, and paid reverence to the Buddha. He then finished recounting to the assembly the sage sovereign’s grace, after which all returned to their meditation seats. Before they knew it, the red wheel of the sun had sunk in the west. It was precisely: The sun set, smoke迷ed the grasses and trees; In the imperial capital, bells and drums first sounded. Three ding-ding strikes cut off the travelers; Before and behind, the streets grew silent. The upper temple shone splendid with lamplight; The lonely village was cold and deserted, without a sound. The Chan monks entered meditation and studied the unfinished scripture; It was just the right time to refine demons and nurture the nature. Time passed with a turn of the fingers, and it was just the seventh day’s main assembly. Xuanzang again prepared a memorial, inviting the Tang King to offer incense. At this time, the sound of goodness filled the whole world. Taizong immediately arranged his carriage and led the civil and military officials, the imperial consorts, and the relatives of the state, arriving early at the temple. The people of the entire city, regardless of age, size, rank, or station, all went to the temple to hear the lecture. At that time the Bodhisattva said to Muccha, “Today is the Water-and-Land Assembly proper. With one seven-day period followed by seven seven-day periods, it may be brought to completion. You and I shall mingle among the throng: first, to see what his assembly is like; second, to see whether the Golden Cicada has the fortune to wear my treasures; third, also to hear what school of scripture and Dharma he expounds.” The two then entered the temple. Truly, those with affinity meet old acquaintances, and Prajñā returns to its original place of practice. Entering the temple and looking around, it was indeed: The great state of the Celestial Dynasty truly surpassed the Sahā world. It rivaled Jetavana and Śrāvastī, and was no less than the lofty monasteries and bodhi temples. One stream of immortal music resounded; the Buddha’s name rang amid the clamor. The Bodhisattva went straight to the side of the Many-Treasures Platform, and indeed it was the appearance of the wise Golden Cicada. The poem says: All phenomena were clear and bright, not a speck of dust remained; Xuanzang sat upon the high platform, expounding the great canon. Lonely souls seeking rebirth came secretly; High-minded listeners to the Dharma came from the marketplace. Offerings were given according to circumstance, while the mind’s road stretched far; At birth, all followed their wishes, and hidden gates opened. Those who faced one another heard the immeasurable Dharma expounded; Young and old alike opened their hearts in joy. Another poem says: Because I wandered within the lecture hall of the Dharma realm, I encountered an acquaintance whose appearance was no common likeness. Together they spoke of the myriad matters before their eyes, And again discussed the many merits of dust-filled kalpas. The Dharma clouds drifted and spread over the gathered mountains; The net of teaching was spread throughout the boundless sky. Examining life, one returns to thoughts of goodness; in profusion, heaven’s rain lets crimson flowers fall. That Dharma Master recited for a while the *Sutra of Receiving Life and Delivering the Dead*, discoursed for a while on the *Heavenly Treasure Register for Pacifying the Realm*, and then proclaimed for a while the *Scroll of Admonitions to Cultivate the Way*. The Bodhisattva came forward, slapped the precious platform, and shouted in a stern voice: “That monk, you know only how to expound the teachings of the Lesser Vehicle; can you expound the Greater Vehicle?” Xuanzang was overjoyed upon hearing this. He turned and leaped down from the platform, raised his hands toward the Bodhisattva, and said: “Venerable Master, this disciple has been gravely remiss in failing to recognize you. I see that all the many monks present have been expounding the teachings of the Lesser Vehicle, yet I do not know what the teachings of the Greater Vehicle are like.” The Bodhisattva said: “With your teachings of the Lesser Vehicle, the dead cannot be delivered and raised to Heaven; they can only mingle with the vulgar and blend with the light. I possess the Three Baskets of the Buddha’s teachings of the Greater Vehicle. They can raise the dead to Heaven, deliver those in distress from suffering, cultivate an imperishable body of limitless life, and bring about a state of neither coming nor going.” Just as he was speaking, the incense officer patrolling the hall hurriedly reported to the Tang King: “The Dharma Master was expounding the wondrous Dharma when two leprous wandering monks dragged him down and began spouting wild nonsense.” The King ordered them seized. Many people pushed and crowded the two monks into the rear Dharma Hall. When they saw Taizong, the monks neither raised their hands nor bowed, but looked up and said: “Your Majesty, what do you wish to ask me?” The Tang King recognized him, however, and said: “Are you the monk who delivered the kasaya the other day?” The Bodhisattva said: “That is so.” Taizong said: “Since you came here to listen to the exposition, you should merely have taken some vegetarian food. Why did you engage my Dharma Master in confused talk, disturb the sutra hall, and disrupt my Buddhist service?” The Bodhisattva said: “Your Dharma Master expounds the teachings of the Lesser Vehicle, by which the dead cannot be raised to Heaven. I possess the Three Baskets of the Buddha’s teachings of the Greater Vehicle, which can deliver the dead from suffering and give them an imperishable body.” Taizong, his face alight with joy, asked: “Where are your teachings of the Greater Vehicle?” The Bodhisattva said: “At the place of my Buddha, the Tathagata, in the Great Thunderclap Monastery of the Western Heaven, in the Kingdom of Tianzhu. They can untie the knots of a hundred grievances and dispel disasters born of no cause.” Taizong said: “Do you remember them?” The Bodhisattva said: “I remember them.” Taizong was greatly delighted and said: “Have the Dharma Master lead them away. Invite them onto the platform to begin the exposition.” The Bodhisattva brought Muc-ha and flew up onto the high platform. Then he mounted an auspicious cloud and went straight up to the Ninth Heaven, revealing his original form as the Savior from Suffering, with the Pure Vase and willow branch in his hands. On the left was Muc-ha Huian, holding a staff and stirring his spirit. The Tang King was so delighted that he faced Heaven and made his obeisances, while all the civil and military officials knelt on the ground and burned incense. Throughout the temple, monks and nuns, laymen and laywomen, scholars, artisans, and merchants, there was not a single person who did not bow and pray: “What a good Bodhisattva! What a good Bodhisattva!” There is a poem to attest it: Auspicious haze disperses in profusion, Auspicious radiance guards the Dharma-body. Amid the flowery Han heavens of the Ninth Heaven, There appears a perfected female immortal. That Bodhisattva wore upon her head a crown with golden-leaf fastenings, spread with kingfisher feathers and drooping pearl tassels that released golden light and auspicious energy; upon her body she wore a pale-colored, lightly adorned blue robe, embroidered with coiling golden dragons and flying phoenixes of colored silk; across her breast hung a fragrant ring-pendant, set with moon-bright ornaments, dancing in the clear wind, mixed with precious pearls, and clustered with kingfisher jade; around her waist was tied a brocaded velvet skirt of ice-silkworm silk, woven with golden borders, treading upon colored clouds and skirting the jade sea; before her she also led a white parrot with yellow feathers and a red beak, flying eastward across the seas, roaming throughout the world, grateful for kindness and practicing filial devotion. In her hand she held a precious vase that bestowed grace and aided the world; within the vase was inserted a drooping willow branch that sprinkled the azure heavens, scattered great evil, and swept away the remaining mists. A jade ring passed through embroidered fastenings, and golden-lotus feet sank deeply below. She could enter and depart from the Three Heavens. This indeed was Guanshiyin, the Bodhisattva who saves from suffering and calamity. The Tang Emperor Taizong was so delighted that he forgot the empire; the civil and military officials were so enamored that they neglected the rites of the court; and all the many people chanted, “Namo Guanshiyin Bodhisattva.” Taizong immediately issued an edict ordering a skilled painter to portray the Bodhisattva’s true likeness. At the sound of the edict, they selected Wu Daozi, a man who could depict the divine and portray the sacred, with far-reaching vision and lofty understanding. (This was the man who later painted the meritorious ministers in Lingyan Pavilion.) At that time he unfurled his wondrous brush and painted the true form. The auspicious cloud carrying the Bodhisattva gradually receded, and in an instant the golden radiance vanished. They saw a brief written note spiraling down from midair. Upon it were several lines of verse, clearly written. The verse said: I pay respects above to the ruler of Great Tang; In the Western Regions there are wondrous writings. The journey is one hundred and eight thousand *li*; With diligence, advance to the Greater Vehicle. When these scriptures are brought back to the Upper Kingdom, They can raise ghosts above the common multitude. Should there be one willing to go, Seek the true fruit and golden body. When Taizong saw the verse, he immediately ordered all the monks: “For now, conclude this victorious assembly. Wait until I send someone to obtain the scriptures of the Greater Vehicle; then, with utmost sincerity, we shall again cultivate good fruits.” None of the officials failed to obey. At that time, he asked in the temple: “Who is willing to receive my decree, go up to the Western Heaven, pay homage to the Buddha, and seek the scriptures?” Before he had finished asking, the Dharma Master stepped out from beside him, offered a salutation before the Emperor, and said: “This poor monk is unworthy, but wishes to perform the service of a dog or horse and seek the true scriptures for Your Majesty, praying that our king’s empire may remain forever secure.” The Tang King was overjoyed. He stepped forward, raised him with his imperial hands, and said: “If the Dharma Master can indeed fulfill this loyal and worthy undertaking, without fearing the distance of the journey or traversing mountains and rivers, I am willing to bow to you and make you my sworn brother.” Xuanzang bowed his head to thank him for his grace. The Tang King was truly most virtuous, so he went into that temple before the Buddha and bowed four times together with Xuanzang, addressing him as “Imperial Younger Brother, Holy Monk.” Xuanzang expressed boundless gratitude, saying: “Your Majesty, what virtue or ability does this poor monk possess that I should dare receive Heaven’s grace and favor to such an extent? Once I depart, I shall certainly cast aside my life and strive with all my strength, going straight to the Western Heaven. If I do not reach the Western Heaven and obtain the true scriptures, then even in death I shall not dare return to the kingdom, but shall forever fall into the Hell of Sinking and Perdition.” He then took incense before the Buddha and swore this oath. The Tang King was greatly pleased. He immediately ordered the return of the imperial carriage. They would select an auspicious and favorable date, issue the travel document, and set forth. Thus the imperial carriage returned, and all dispersed. Xuanzang also returned to Hongfu Temple. The many monks of that temple and several disciples had already heard of the scripture-seeking mission. They all came to see him and asked: “Is it true that you have sworn to go up to the Western Heaven?” Xuanzang said: “It is true.” His disciples said: “Master, we have often heard people say that the road to the Western Heaven is distant, and that there are even more tigers, leopards, demons, and monsters. We fear that you may go and not return, and that your life may not be preserved.” Xuanzang said: “I have already made a vast oath and great vow: if I do not obtain the true scriptures, I shall forever fall into the Hell of Sinking and Perdition. In the main, it is because I have received the King’s favor and affection, and must fulfill my loyalty to repay the kingdom. As for my going this time, it is truly misty and boundless; good or ill cannot be determined.” He added: “My disciples, after I depart, whether it is three or two years, or five or seven years, watch the pine branches within the mountain gate. If they point eastward, I shall return at once; otherwise, I shall absolutely not return.” All the disciples carefully committed these words to memory. The next morning, Taizong set up court and gathered the civil and military officials. He had the document for obtaining the scriptures written out and stamped it with the Imperial Treasure Seal for passage. The Imperial Astronomical Bureau submitted a memorial, saying: “Today is the Auspicious Star of Human Dignity; it is suitable for setting out on a long journey.” The Tang King was greatly pleased. He then saw a palace eunuch official submit a memorial: “The Imperial Younger Brother, the Dharma Master, awaits Your Majesty’s command outside the court gate.” He immediately summoned him to the Treasure Hall and said: “Imperial Younger Brother, today is an auspicious day for setting out. This is the document for passing through the various checkpoints. I also have a purple-gold alms bowl, which I give you to use for receiving alms along the way. I have further selected two attendants for a long journey. In addition, I bestow upon you a horse, to serve as your means of travel on the distant road. You may set out on your journey now.” Xuanzang was overjoyed. He immediately thanked him for the favor, received the articles, and showed no intention of lingering. The Tang King prepared his carriage and, together with the many officials, escorted him to the gate beyond the city. They saw that the monk of Hongfu Temple and all the disciples had brought Xuanzang’s winter and summer clothing, and were waiting for him outside the gate. When the Tang King saw this, he first ordered them to arrange the luggage and horses, and then had an official carry a wine vessel and pour the wine. Taizong raised his cup and asked: “What honorific name is the Imperial Younger Brother known by?” Xuanzang said: “This poor monk is a person who has left the household and dares not claim an honorific name.” Taizong said: “At that time, the Bodhisattva said that in the Western Heaven there were the Three Treasuries of Scriptures. Could the Imperial Younger Brother take his title from the scriptures and be called Sanzang? What do you think?” Xuanzang again thanked him for the favor, received the imperial wine, and said: “Your Majesty, wine is the foremost of the prohibitions for monks. This poor monk, from the time he became a person, has never been able to drink wine.” Taizong said: “Today’s departure is different from other matters. This is plain wine; drink only this one cup, in order to fulfill my intention of seeing you off.” Sanzang dared not refuse. He received the wine and was just about to drink when he saw Taizong lower his head, pick up a pinch of dust with his imperial finger, and flick it into the wine. Sanzang did not understand its meaning, and Taizong smiled and said: “Imperial Younger Brother, once you depart this time and reach the Western Heaven, when will you be able to return?” Sanzang said: “In only three years, I shall return directly to the imperial realm.” Taizong said: “As the days and years grow long, and the mountains are distant and the road far, Imperial Younger Brother, you may take this wine: ‘Rather cherish one pinch of earth from your native village than love ten thousand ounces of gold in a foreign land.’” Sanzang then understood the meaning of the pinch of earth, thanked him again, drank it all, bade him farewell, and departed through the gate. The Tang King’s carriage returned. As for what happened on this journey, we shall listen to the explanation in the next installment. ← Chapter Eleven: Journey to the Underworld—Taizong Returns to Life; Liu Quan Presents Melons and Fruit and Continues the Marriage *Journey to the West* / Chapter 012