This is a fresh, complete English translation of Wu Cheng’en’s public-domain one-hundred-chapter novel, produced with GPT-5.3-Codex-Spark assistance. It is an AI-assisted first edition, not a reproduction of an existing translation.

After Hua Biao Kou Yüanwai had recovered to life, he once more set in order banners and drums. The monks, Daoists, and close friends still bid him farewell as before—there is no need to record more.

Later Tang Sanzang and the four disciples set out onto the high road. Truly, this Buddha-land of the Western Regions differed from others: they saw mysterious flowers and jade-like grasses, ancient cypresses and deep green pines. In every place they passed, households practiced virtue, and every home kept a vegetarian offering for monks. At every mountain foot, whenever they encountered mountain people in cultivation, travelers in the woods were also seen reciting sūtras.

At night the master and disciples lodged, and at dawn they went forward; after six or seven days, they suddenly beheld a band of lofty buildings, several tiers of exquisite pavilions. It was indeed:

Reaching the sky a hundred feet, it rose in proud majesty, piercing the empty vault above. Bending low, one views the setting sun; one might stretch out a hand and pluck a flying star. Spacious windows and eaves seem to swallow the cosmos, while ridged roofs and towers join the cloud-curtain. The yellow crane’s arrival has withered the autumn trees, and at evening’s clear wind come the painted-phenix letters. This is a spirit palace and treasure hall, a jade pavilion and pearl court. In true halls they converse on the Dao; through heaven and earth the sūtras are transmitted. Spring brings blossoms at their finest, and pines stand a deep green after rain. Purple-golden fairy fruit ripens splendidly year after year; vermilion phoenix standards soar with myriad numinous feelings. Tripitaka raised his whip and pointed from afar: “Wukong, what a fine place this is!” The Great Sage replied: “Master, when this was a false terrain, in front of false Buddha images, you had gone to the ground and bowed. Now that we have reached this true realm, before true Buddha images you still have not dismounted. What do you make of that?” Hearing this, Tripitaka was startled and leapt down from the horse, arriving at the gate of those towers. There stood a Taoist youth leaning at the mountain gate, calling out, “You three from the Eastland are seekers of the sūtras, are you not?” Tripitaka hastily straightened his robes and looked up. Seeing him: Robed in brocade, he wielded a jade whisk in his hand. In robes of brocade, to pearl pavilions and Jade-Pool palaces he goes oft to banquets; with jade whisk in hand he waves, and with each sweep he clears the dust from crimson terraces and purple courts. A divine chart hangs at his elbow, his feet in ceremonial shoes; he floats like a true feathered hermit, handsome and strangely striking. He forged this long life in realms above the peaks, and cultivated it to a blissful immortality, shaking off the dust. To shackle the worldly monk with holy knowledge he was unknown; in former days, the Great Golden-Crowned Immortal of Yuzhen Hall had once come here. The Great Sage recognized him at once and said, “Master, this is Jinzding Xian, the Golden-Crowned Immortal from the foot of Ling Mountain, and he has come to receive us.” Only then did Tripitaka understand, and advanced to offer reverence. The Immortal smiled: “The holy monk has just arrived this year. Guanyin deceived me: she had taken a jade edict from Buddha and gone east to seek you from the Central Land, saying that in two or three years she would bring you here. Year after year I waited, no message at all—only to meet you this year.” With palms joined, Tripitaka said, “Great Immortal, your intentions are appreciated. I am grateful, truly grateful.” Then the four entered together, guiding the horses and shoulder-poles, and went inside to visit the Immortal one by one. He ordered tea to be served and the vegetarian meal prepared. He also told a young attendant to boil fragrant water and bathe the holy monk so he could ascend the Buddha realm. Truly then it was said: For merit completed and practice fulfilled, one must bathe and be made clean; By subduing one’s nature at last, one rejoins heaven’s true root. Ten thousand pains and hardships now at last are stilled; by nine vows and three refuges, one is newly born. When demons are exhausted one truly reaches Buddha-land; when calamity is quelled, one comes to behold the Sha-men. To wash away dust and stain without taint at all, returning to the root, one’s form remains unbroken. After bathing, though evening was near, they settled for the night in Yuzhen Hall.

Next morning, Tang Sanzang changed clothes, donned a brocade-bordered monk’s robe, put on a Pilu hat, and took up his iron staff before ascending to bid the Immortal farewell. The Immortal smiled: “Yesterday you came in rags; today you are resplendent. From this countenance one can tell you are truly a child of Buddha.” Tripitaka took leave and set out. The Immortal said, “Wait. Let me send you on.” The Great Sage spoke: “You need not bother. Old Monkey knows the way.” The Immortal replied, “What you know is the Cloud Road, but the holy monk has not yet mounted the Cloud Road. You must travel by the path that leads here.” The Great Sage said, “That is as you say. Though Old Monkey has walked this way many times, I only pass by cloud routes. In truth I have never set my feet here. Since there is an original road, I ask that you see us to it. My Master’s heart is earnest in worshipping Buddha—do not delay.” The Immortal, smiling contentedly, took Tang Sanzang’s hand and led him in to the guiding Dharma gate. The way needed no leaving the gate: from the inner hall it moved on through the courtyard and came out by the back gate. Then the Immortal pointed: “Master, there in the middle heavens is a five-colored auspicious radiance, auspicious signs in endless layers—that is the peak of Lingjiu, the holy precinct of the Buddha-ancestor.” Tripitaka, seeing it, knelt in reverence. Wukong said, “Master, we have not yet come to the place of prostration. As the saying goes, ‘Only when you reach the mountain can you dismount.’ From this watchpoint there is still much distance. What good is kneeling now? If we bow at the top, how many times would we strike the earth?” The Immortal said, “Holy monk, with Great Sage, Celestial-Swift, and those of rolled-curtain and so forth, you have already reached the blessed land. Since you have seen Ling Mountain, I shall return.” Thus Tripitaka took leave and went on.

The Great Sage led Tang Sanzang and the others, slowly and steadily, and climbed toward Ling Mountain. After not even five or six li, they came upon a living stream whose sound rushed and surged in waves and flying currents, about eight or nine li wide, with no human tracks in sight. Tripitaka said in alarm, “Wukong, this route has gone awry. Could the Immortal have misdirected us? How can we cross this wide and turbulent water with no boat in sight?” The Great Sage laughed: “No mistake. Look there—on the other side is not a riverbank but a bridge. Only when we cross that bridge we will truly fulfill our goal.” When they drew nearer, at the edge of the bridge stood a board on which were written three characters: “Lingyun Ferry.” It was, in truth, a one-log bridge. It was exactly:

From afar it sprawls across the sky like a beam of jade; Close at hand the river is severed by this single dried-log span. A way across the Great River and sea may be made with ease, but how can one step on one lone timber? Ten thousand zhang of rainbow and lustrous veil lie flat in shadow, A thousand-fathom white silk ribbon connects to the horizon. It is fine and slippery, impossible in truth to cross, save for heavenly beings who can stride through painted rosy clouds. Tripitaka, frightened to the quick, said, “Wukong, this bridge is not for people to cross; let us seek another path.” Wukong replied, “It is the road. It is the road.” Baijie, uneasy, said, “A road? Who would go? The water is wide, the waves surge, and a single slim log, both thin and slick, does not allow one to set one’s feet. How can one move?” Wukong said, “Both of you stand down there, and wait till I run across first so you can see.”

The Great Sage pulled out his stride and jumped onto the one-log bridge. He swayed and staggered, and in a moment ran all the way across, then called from the far side, “Come, come.” Tripitaka gestured with his hand uncertainly. Bajie and Shaseng bit their fingers and said together, “Impossible, impossible, impossible.” The Great Sage returned running across and grabbed Bajie, saying, “Dunce, follow me, follow me.” Bajie collapsed on the ground: “Slick, slick, slick—cannot step! Have mercy and let me pass by wind and fog.” Wukong held him fast: “What kind of place is this that I should let you ride the wind and fog? You must cross this bridge; only then can you become Buddha.” Bajie said, “Brother, if I cannot become Buddha, let it be. Truly I cannot walk it.” The two struggled there by the bridge, tugging and pulling in a playful rough-and-tumble. Sha Monk went to soothe them and at last he released them.

Tripitaka turned back and suddenly saw downstream a man coming with a small boat, calling, “Board here, board here.” Tripitaka, greatly relieved, said, “Disciple, do not cause confusion. A boat has come.” The three jumped up and stood still, watching together. As the vessel came near, it proved to be bottomless. The Great Sage’s fiery eyes had long since recognized him as the Buddha-guide, also called Namo Baozhuang Guangwang Buddha. Wukong did not expose that fact, but only cried, “Bring it here, pole it over.” At once it came near shore and called again, “Board now, board now.” Tripitaka saw it and said in alarm again, “How can this bottomless leaky boat carry people?” The Buddha-guide spoke:

At the first judging of all this vastness, a name was made renowned; by my piloting it comes unchanged. With waves and wind I remain at ease, and without beginning or end all rise in peace. Untouched by the six dusts, one can return to unity; through ten thousand kalpas one moves in unbound freedom. A bottomless boat cannot ford the seas—yet today, old and new alike, it ferries living beings. The Great Sage joined palms and praised thanks: “I accept your kindness in receiving my Master. Master, climb aboard. Though this boat is without bottom, it is steady; even wind and wave cannot overturn it.” Tripitaka still felt dazed, and Wukong gave him a shove. The Master could not keep his footing and stumbled, splashing heavily into the water; instantly the boatman seized him and hauled him aboard. The Master was still shaking out his robe and dusting the mud from his cloth, complaining about Wukong. Wukong then brought up Sha Monk and Bajie and led in horse and shoulder-pole as well, and all stood on the boat’s deck. With a light stroke the Buddha-guide set the pole and pulled; only then a corpse rose upstream and downstream. Tripitaka was startled. Wukong said, “Do not fear, Master. That one was you.” Bajie said too, “It was you, it was you.” Shaseng clapped his hands and said, “It was you, it was you.” The boatman, chanting as he rowed, said, “That is you—congratulations, congratulations.” The three answered in one voice. They kept the boat moving and without long delay crossed Lingyun Ferry securely and steadily. Tripitaka then turned and lightly leapt onto the far bank. As proof, there was this verse: Casting off the flesh of mother and father, this body of bones and skin, Inherent spirit remains in loving union. This morning’s complete journey is almost Buddhahood achieved, today the sixfold dust of long years is washed away. This is truly vast wisdom—thus is the boundless Dharma of crossing to the farther shore.

The Four Great Ones crossed to the far bank and looked back; even the bottomless skiff did not know where it had gone. Master Wukong then explained that it had been the Buddha’s divine guide who brought them. Tripitaka only just awakened to understanding, and he turned swiftly around, offering thanks again to the three disciples. Wukong said, “Do not thank one another at all. We have each supported the other. Because of Master, we have been able to escape and, by this way, cultivated until we achieved the true fruit; and Master also owes us, for the protection of our Dharma journey, joyfully cast off the mortal flesh. Master, look at this realm before us—flowers, grasses, pines, and thick bamboo, the flourishing land of luan, phoenix, cranes, and deer. Compared with the place where the demon appeared, which is beautiful and which is ugly, what is good and what is dangerous?” Tripitaka could only continue giving thanks and could not stop himself. One by one they grew light in body and swift of step, and climbed up Ling Mountain. Soon they saw the ancient monastery of Thunder-Sound:

Its crest seems to touch the starry vault, its roots join the Sumeru vein. Peaks lie in clever array, strange rocks jut askew. Beneath a precipice bloom celestial grasses and queer flowers; windings of path by violet-ground myrtle and fragrant orchids. Immortal apes pluck fruit in a peach grove, seeming like gold ablaze; a white crane perches on a pine bough and stands there as though mist cupped jade. Pairs of colored phoenixes, pairs of green luan, all in twos. Two bright phoenixes cry in the same moment, and the omen blesses all under Heaven; paired green luan, turning into the wind and shining in dance, are rare in all the world. Again there were dense clusters of yellow-gold tile, layered like mandarin ducks, and bright shining flower-brick paving of agate. One stretch east, another west—everywhere were flower pavilions and jeweled towers; one belt to the south, another to the north—one could not take in all the jewel halls and precious mansions. From the Hall of the Heavenly Kings spread streaks of sunset glow, and before the Hall of the Protecting Dharma rose purple flames. The Buddha stupa shone forth, and the fragrance of yü-po blossoms drifted. Truly this was a place where earth’s excellences made heaven seem another realm; the clear clouds made the day seem long. Dust of the mundane world did not reach here, and all ties had come to an end; this was the Great Hall of Dharma, unblemished through ten thousand eons. The four moved in free and untroubled grace and reached the summit of Ling Mountain. Once more they saw under the green pines the ranks of upāsakas, and among clusters of emerald cypresses the virtuous assembled. The elder quickly made formal reverence, whereupon the upāsakas, upāsikās, bhikṣus, and bhikṣuṇīs clasped their hands and said, “Venerable monk, hold, do not pay your respects yet. Bow first to the Tathāgata, and then we shall speak.” Wukong laughed, “Enough already—enough already. Go on, let us pay our respects to the superior ones.”

That elder danced, hands and feet moving with joy, and followed Wukong straight to the gate of the Thunder-Sound monastery. There were four Great Vajras stationed there who called out, “Venerable monk, have you arrived?” Tripitaka bowed and replied, “Yes. Disciple Tripitaka has arrived.” As soon as he answered, he was about to enter. The Vajra said, “Venerable monk, wait a little. Let word be given and you shall enter after that.” The Vajra dashed to the first mountain gate and informed the four Great Vajras above that Tang monk had arrived. They passed the word to the next gate, and it was passed again to the third gate. Within the three gates were divine monks serving offerings; on hearing that Tang monk had arrived, they hurried to the Great Hero Hall and reported to Buddha Śākyamuni, “A holy monk of the Tang court has arrived at Treasure Mountain to seek the sūtras.” Buddha was greatly pleased. At once he called together eight bodhisattvas, four Great Vajras, five hundred arhats, three thousand Jiedi, eleven Great Yao, and eighteen Ga-lans, and arranged them in two lines. A divine command then went forth to summon Tripitaka inside. One level, one hall at a time, and all obeyed the Buddha’s command, crying out, “Holy monk, please come in.” Tripitaka proceeded in strict order, and with Sun Wukong, Zhu Bajie, and Sha Wujing, leading the horse and carrying his panniers, he strode straight into the gate. It was then sung:

In earlier years, with resolve I obeyed the imperial order, took the decree, and left the royal jade stair. At dawn I climbed the mountain to greet the mist and dew; at dusk I rested my head on stone through drifting cloud haze. Bearing the Zen bundle, I strode across three thousand waters; with robes streaming, I walked ten thousand ridges. Every thought fixed upon the true fruit, and this morning at last I behold the Tathāgata.

The four reached the front of the Great Hero Hall and bowed fully before the Buddha, then, left and right, they bowed again. After three rounds each, they knelt again before the Buddha and offered the pass permit. The Buddha examined them one by one and passed them to Tripitaka. Tripitaka, lowering his head in reverence, spoke: “Disciple Tripitaka, by command of the Great Tang emperor in the Eastern Land, has traveled from afar to this Treasure Mountain to beg for true scripture so that all beings may be delivered. May my Buddha master have compassion and quickly grant safe return to my homeland.” Then Buddha opened his merciful mouth and awakened his heart of vast compassion, and spoke to Tripitaka: “You know your Eastern Land is the Nanshan Continent. Because of heaven high and earth thick, of plentiful creation and crowded people, there is too much greed, too much killing, too much lust, too much deceit, too much cheating. They do not keep the Buddha Dharma, do not incline to wholesome causes, do not honor the Three Lights, do not cherish the Five Grains; they are not loyal, not filial, not just, not humane, they cloak their hearts, deceive themselves, and use large measures against small—taking life and slaughtering creatures. They create boundless sin, fill themselves with evil to overflowing, and so invite the disaster of hell. Hence they sink endlessly into darkness and endure immeasurable grinding, pounding, and crushing, changing into beast forms. So many return with forms covered in hair and crowned with horns, paying back their debts with their own bodies, feeding their flesh to men. Those who forever fall into Avīci and cannot rise beyond it are all for this reason. Though Confucius there has set down teachings of benevolence, righteousness, rites, and wisdom, kings have followed in succession and governance includes punishments like strangling and beheading, yet how can the ignorant and the unrestrained run rampant? As for me, I now possess the Tripiṭaka with which one may pass beyond sorrow and clarify calamity and transgression. In the Tripiṭaka there is one basket of Dharma about Heaven, one basket of treatises about Earth, and one basket of sūtras that guide spirits. Altogether there are thirty-five divisions, totalling fifteen thousand one hundred and forty-four rolls. This is truly the path to true cultivation, the gate of right virtue. Of the four great continents under Heaven, all there is of astronomy, geography, persons, beasts and birds, flowers and trees, tools and uses, and human affairs has been recorded. You have come from afar. I intend to give you all of it to take away. Yet the people in that land are dull, vulgar, and stubborn, slandering true words and failing to comprehend the monk’s secret intent.” Then he called, “Ahuo, Jiaye—both of you—lead the four disciples down to the Pavilion of Treasures and first offer them vegetarian alms-food. When the repast is complete, open the treasure hall and select several rolls from my Tripiṭaka among the thirty-five divisions to give him. Teach him to transmit them into the Eastern Land, and thereby inscribe my boundless grace forever.

The two Venerable Elders at once obeyed Buddha’s command and led the four disciples downstairs. They could not exhaustively behold the strange treasures and marvels, set out without limit. Then they saw the gods who had arranged the offering laying out a banquet: all of it was celestial fare—immortal dishes, immortal tea, immortal fruit—with precious delicacies of countless tastes, all unlike the mundane world. Tripitaka and the disciples bowed in thanks for Buddha’s mercy and ate according to their hearts. In truth, this was:

Jewel-flame and golden light shone to dazzle the eyes, fragrant rarities and wondrous things still more subtle and fine. The thousand-tiered golden pavilions were endless in beauty; a single strain of immortal music entered the ear, clear. Unto ordinary men, plain-tasting immortal flowers are rarely seen; with scented tea and uncanny foods one receives long life. All along we have suffered a thousand hardships; today joy at glory and success has at last arrived. That blessing made a good turn for Pigsy, and made Sha Wujing’s lot favorable as well. In the Buddha’s realm of true, life-bestowing longevity, there was fare of rebirth-from-skin-and-bone, and each could partake at full. After sharing the meal with the four, the two elders went into the treasure hall and opened the doors to inspect it. On one side, rosy light and auspicious vapors cloaked all in layer upon layer; rosy clouds and auspicious mist spread across the sky in all directions. On the scripture caskets and outer jeweled chests were pasted red slips in regular script, bearing the names of the volumes: The Nirvana Sūtra, one text ... 748 volumes. The Bodhisattva Sūtra, one text ... 1,021 volumes. The Śūnyatā-Treasury Sūtra, one text ... 400 volumes. The Śūraṅgama Sūtra, one text ... 110 volumes. The Great Compilation of the Sūtra of Kind Intent, one text ... 50 volumes. The Treatise on Determinative Dharma, one text ... 140 volumes. The Precious-Treasure Sūtra, one text ... 45 volumes. The Avataṁsaka Sūtra, one text ... 500 volumes. The Sūtra Honoring True Suchness, one text ... 90 volumes. The Great Prajñā Sūtra, one text ... 916 volumes. The Radiance Sūtra, one text ... 300 volumes. The Sūtra of Never-Being-Seen, one text ... 1,110 volumes. The Vimalakīrti Sūtra, one text ... 170 volumes. The Separate Sūtra of the Three Treatises, one text ... 270 volumes. The Diamond Sūtra, one text ... 100 volumes. The Treatise on the Correct Dharma, one text ... 120 volumes. The Sūtra of Buddha’s Original Practice, one text ... 800 volumes. The Five-Dragons Sūtra, one text ... 32 volumes. The Bodhisattva Precepts Sūtra, one text ... 116 volumes. The Great Collection Sūtra, one text ... 130 volumes. The Mojie Sūtra, one text ... 350 volumes. The Lotus Sūtra, one text ... 100 volumes. The Yoga Sūtra, one text ... 100 volumes. The Constant-Treasure Sūtra, one text ... 220 volumes. The Western-Heaven Treatise Sūtra, one text ... 130 volumes. The Sengqi Sūtra, one text ... 157 volumes. The Miscellaneous Sūtras of Buddha Realms, one text ... 1,950 volumes. The Treatise on the Arising of Faith, one text ... 1,000 volumes. The Great Vehicle-to-Liberation Sūtra, one text ... 1,080 volumes. The Great-Might Sūtra, one text ... 1,280 volumes. The Benge Sūtra, one text ... 850 volumes. The Correct-Meter Writings Sūtra, one text ... 200 volumes. The Great Peacock Sūtra, one text ... 220 volumes. The Vijñāna (Consciousness) Theory Sūtra, one text ... 100 volumes. The Juxie Treatise Sūtra, one text ... 200 volumes. Ahua and Jiaye brought Tripitaka over the titles one by one and said to him, "A holy monk from the Eastern Land has arrived here. Did someone in your land send us anything? Bring it out quickly, and we shall transmit the scriptures to you and let you go." On hearing this, Tripitaka said, "Your disciple is Xuanzang; my journey has been long, and I have made no preparations." The two elders laughed: "Very well, very well, very well. Passing on scriptures to posterity with empty hands—later men will starve to death." When Monkey King saw him hedging and refusing to pass the scripture, he could not help but shout, "Master, let us report to Śākyamuni and ask him to come himself to give the texts to Old Monkey as well." Ahua said, "Do not shout. What sort of place is this, that you still run wild and misbehave? Come here and receive the scriptures." Pigsy and Sha Wujing restrained themselves and reined in Sun Wukong. Turning back, they gathered the books one by one into a bundle, loaded the load on the horse, and tied two extra shoulder-bundles, which Pigsy and Sha Wujing carried on poles. Then they came to Buddha’s seat and knelt in full prostration to thank him, and left directly out the gate. Wherever they met a Buddha, they bowed two times; wherever they saw a bodhisattva, they bowed two times. At the great gate they bowed to the bhikṣus, the bhikṣuṇīs, and the upāsakas and upāsikās, bidding farewell one by one, then hurried down the mountain road—there is no need to record it further.

Now, on that treasure hall there was an ancient Buddha named Rendan, who sat above and listened silently to the matter of transmitting the scripture. In his heart he understood clearly: Ahua and Jiaye were sending off the scriptural texts with no characters upon them. He smiled to himself: "The disciples of the Eastern Land are ignorant and deluded; they cannot recognize the scriptures without characters. Have they not made the holy monk’s whole pilgrimage useless?" He asked, "Who is it that is here beside your seat?" and Ahua appeared at once. The ancient Buddha instructed him: "Raise your divine might, fly like a star, and overtake the Tang Monk. Snatch away that blank, uninscribed scripture, and make him come again to seek the true written scripture." So the Baixiong Venerable rode forth in a wild wind and rushed beyond the gates of Mount Leiyin, setting up his divine terror. The wind of that moment was truly:

The warrior before Buddha, no equal to even two wind-gods of Xun. The immortal throat thundered in rage, its blast surpassing maidens blowing pipes. In this gust, fish and dragons lost their lairs; the river and sea heaved with reversed waves. A dark ape could scarcely carry fruit forward to offer; the yellow crane turned in the clouds to seek an old nest. The vermilion phoenix’s pure notes came out not as sweet, and the brocade rooster cried in shrill discord. Green pines snapped their branches; yubo flowers were scattered. Jade bamboos bent and fell, golden lotuses swayed in clusters. Bells were heard afar, sending three thousand li; the scripture-music floated high above ten thousand ravines. Beneath the cliffs strange blossoms withered half their beauty; by the roadside jade-grass lay folded and fresh. Rainbow-hued phoenixes could not dance their wings; white deer hid by the mountain face. Vast and roaming fragrances filled the cosmos; pure wind-breath pierced through the clouds. At that moment Tang Monk was walking on, and he suddenly felt a billowing fragrant wind and took it for an auspicious portent from Buddha, with no guard at all. Then another sound came, and from mid-air a hand reached down and lightly snatched the saddle-carried scripture bundle. Sanzang, startled, struck his breast and shouted. Pigsy rolled on the ground and gave chase; Sha Wujing guarded the load of scriptures, while Sun Wukong hurried after it as fast as flight. Seeing Sun Wukong almost upon him, Baixiong Venerable, for fear of missing his chance to strike the monkey’s staff-headed staff and blind-side him, acted rashly without good discernment, struck him, and wounded him. He ripped the scripture bundle apart at once and cast it down into the dust. When Sun Wukong saw the bundle torn and fallen, and then be blown about by scented wind, he steadied his cloud-head to tend the scriptures and did not pursue. Baixiong Venerable then gathered the wind, gathered the mist, and returned to report to the ancient Buddha; nothing more to record.

Pigsy followed after in pursuit and saw the copied scriptures falling down; then he and Sun Wukong gathered them and returned, carrying them on their backs, to the Tang Monk. Tang Monk, with tears filling his eyes, said, "My disciple, even in this Western Paradise there remain ferocious demons who harass and deceive." Sha Wujing caught the scattered scriptures in his arms and, on opening one, found it white as snow, with not a single character. In haste he handed it to Tripitaka: "Master, this volume has no writing." Sun Wukong opened another volume and found none either. Pigsy opened another volume, and there were none as well. The elder sighed deeply and said, "My people of the Eastern Land truly have no blessing. What use is such an empty, blank copy for me to bring back? How could I dare face Emperor Tang? The offense of deceiving the sovereign is truly one that cannot be forgiven." Sun Wukong had already understood and told Tripitaka, "Master, there is no need for further talk. Ahua and Jiaye, those rascals, asked for human gifts and, finding none, gave us these blank sheets of paper. Go quickly back and report before Śākyamuni himself, and question him about the offense of cheating for wealth." Pigsy shouted, "That is so, that is so—go complain." The four attendants hastened back to the mountain with hurried steps, and then in haste turned and rode again toward Mount Leiyin.

Not long afterward they arrived outside the mountain gate. All greeted them with folded hands and smiles: “Holy monk, you are the one sent to exchange the sūtra?” Tripitaka nodded and thanked them. Even the Vajra Kings did not block him, but let him pass all the way to the front of the Great Hero Hall. Wukong shouted, “Buddha Tathagata, my master and disciples have endured myriad torments and endless hardship, traveling from the Eastern Land to this place. Your grace had ordered us to transmit the true scripture. Yet Ahua and Jia‑ye, unable to squeeze gifts from this monk, conspired to cheat us and deliberately told us to take a white copy of blank paper. What use is that to us? Please instruct and correct this matter.” Buddha smiled and said, “Be quiet and stop shouting. I know why those two sought gifts from you. But a scripture should not be passed around carelessly, and it should not be taken in emptiness. Earlier, when that band of monks, among them the holy monk, came down from the mountain, the scripture was recited once at Elder Zhao’s house in Śrāvastī; it safeguarded the living members of his household and sent the departed beyond, yet they gained only three dou three sheng of grain and a little gold in return. I said they sold it far too cheaply, leaving their descendants without means. You have come now to receive it with empty hands, so what was given was only the white copy. This white copy is a wordless true scripture; that too is good. Since the beings of your Eastern Land are ignorant and deluded, this is only what can be passed to them.” Then he called, “Ahua, Jia‑ye, quickly take several written true sutra volumes from each section and bring them here to report the tally.”

The two elders again led the four to the foot of the Precious Hall and Treasure Pavilion and once more asked Tripitaka for gifts. Tripitaka had nothing worthy to offer, so he ordered Sha Wujing to bring out the purple-gold alms bowl, and with both hands presented it saying, “This disciple is poor, with scant means and a long journey, and has not prepared gifts. This bowl was personally bestowed by the Tang king and used by me along the road in giving alms. I now offer it as a token of my small heart. I beg you, honored ones, to take it; upon my return, I can present it at court to King Tang, and he will surely reward this deeply. If you bestow a written true scripture in return, at least this labor of far travel on imperial commission will not be in vain.” Ahua took it, but only smiled faintly. Then those keepers of the pavilion, the stewards of the incense kitchens, and the supervising elders, one smeared his face, one struck his back, one snapped fingers, one twisted his lips, all of them laughing: “No shame, no shame—asking for gifts in order to obtain scripture.” In a moment their faces were all wrinkled in embarrassment, but they still would not let go of the bowl. Jia‑ye only then entered the pavilion and examined the scriptures one by one with Tripitaka. Tripitaka called out, “Disciples, all of you, look closely; do not behave like before.” They took one scroll after another, and each was indeed written on. Five thousand and forty-eight volumes were transmitted, the total of one entire canon. Everything was neatly packed and loaded on horses; what remained was carried in an extra load, with Zhu Bajie shouldering it. Tripitaka’s own baggage was shouldered by Sha Wujing. Wukong led the horse, Tripitaka took up his staff, tapped the Pilu cap once, shook out his brocade robe, and then, full of joy, came before Buddha. And then came:

The Great Scripture tastes sweet beyond measure, and Buddha has made it with perfect severity. Know that Tripitaka’s climb from the West was full of hardship; laughable that Ahua loved money more than truth. In the first transfer there was no clear accounting to the Ancient Buddhas; only later does certainty truly arrive. Even now, with triumph it is carried to the Eastern Land; all hearers are bathed alike in rain and dew.

Ahua and Jia‑ye brought Tripitaka to meet Buddha. Buddha ascended the Lotus Throne and ordered the two great Arhats Long-Subduer and Tiger-Subduer to strike the cloud gongs, then invited three thousand Buddhas, three thousand Jieti, eight Vajra Kings, four bodhisattvas, five hundred Arhats, eight hundred bhikṣus, all laymen and laywomen upāsakas and upāsikās, the bhikṣuṇīs, and all heavenly halls, pure lands, and sacred peaks—great and small elders and monks—to come. Those who should sit were invited to throne seats, those who should stand took places at either side. At once heavenly music could be heard in the distance, celestial song rang clear, auspicious light layered through the sky, and clouds of blessed omen thickened. All Buddhas assembled and came to witness Buddha Tathagata. Buddha asked, “Ahua, Jia‑ye, how many scripture volumes have been passed to him? Report each number.” The two elders then reported:

《涅槃經》 …………………………… 400 volumes 《菩薩經》 ……………………… 360 volumes 《虛空藏經》 ………………………… 20 volumes 《首楞嚴經》 ………………………… 30 volumes 《恩意經大集》 ……………………… 40 volumes 《決定經》 …………………………… 40 volumes 《寶藏經》 …………………………… 20 volumes 《華嚴經》 ………………………… 81 volumes 《禮真如經》 ………………………… 30 volumes 《大般若經》 ………………………… 600 volumes 《大光明經》 ………………………… 50 volumes 《未曾有經》 …………………… 550 volumes 《維摩經》 …………………………… 30 volumes 《三論別經》 ……………………… 42 volumes 《金剛經》 ……………………………… 1 volume 《正法論經》 ………………………… 20 volumes 《佛本行經》 ………………… 116 volumes 《五龍經》 …………………………… 20 volumes 《菩薩戒經》 ………………………… 60 volumes 《大集經》 …………………………… 30 volumes 《摩竭經》 ……………………… 140 volumes 《法華經》 ……………………………… 10 volumes 《瑜伽經》 …………………………… 30 volumes 《寶常經》 ……………………… 170 volumes 《西天論經》 ………………………… 30 volumes 《僧祗經》 ……………………… 110 volumes 《佛國雜經》 …………… 1,638 volumes 《起信論經》 ………………………… 50 volumes 《大智度經》 ………………………… 90 volumes 《寶威經》 ……………………… 140 volumes 《本閣經》 ………………………… 56 volumes 《正律文經》 …………………………… 10 volumes 《大孔雀經》 ………………………… 14 volumes 《維識論經》 …………………………… 10 volumes 《具舍論經》 …………………………… 10 volumes There are thirty-five sections in this whole canon; in each, five thousand and forty-eight volumes were checked out and delivered, and the remainder was left with the holy monk to carry east to Tang. Now all have been set in order, mounted on horse-litters and head-poles, and all are sent away in thanks.

Tripitaka and the four disciples bound the horses and set down their loads. One by one they folded their hands and knelt in deep bows. Buddha addressed Tripitaka: “The merit of this scripture cannot be measured. Though it is a mirror of my gate, it is in truth the source-stream of the Three Teachings. When you reach your Nanzhanbu Continent, reveal it to all beings, and do not treat it lightly. Do not open the volumes except after bathing and keeping a fast-day observance. Treasure it, and hold it dear. Within this lie the subtleties of becoming immortal through the Way, and marvelous methods for revealing the ten thousand transformations. ” Tripitaka knelt and thanked Buddha, accepted and put faith into practice, and once more made three full circuits of reverence before Buddha, then departed respectfully receiving the sutra. When they came to the three mountain gates, they again thanked all the saints; no more need be said.

After dispatching Tripitaka, Buddha then dismissed the scripture-transmission assembly. Later, Guanyin came with folded hands and spoke to Buddha: “When I was once ordered by the Golden Edict to go east to seek sutras, the mission has now been fulfilled. In total it has taken fourteen years, five thousand and forty days—eight days short of the full canon count. I beg my World-Honored One to soon grant the holy monk leave to return eastward, and then bring him back westward; this must be completed within eight days, so that the canon tally be made whole. Please grant me leave to return the Golden Edict.” Buddha rejoiced and said, “What you say is entirely right; you may return the Golden Edict.” He immediately ordered the Eight Great Vajra Kings: “Quickly send forth your divine might, escort the holy monk back east, leave the true canon there, and then bring him westward again. It must all be finished within eight days; do not be late.” The vajra kings at once overtook Tripitaka and called, “One who fetched the sūtra, follow me.” Tripitaka and the others became light and fit in body, drifting gracefully as they followed; with the kings they rose riding on clouds. Then was this saying:

See true nature and brighten the mind and contemplate Buddha. When virtue is complete and the journey fulfilled, one ascends at once.

It remains unknown how to transmit it upon returning to the Eastern Land. Listen as the next chapter unfolds to explain.