by Unknown
The members of that family, old and young, all came to ask Sha Monk, “Where have you been these last few days? Did you go off to seek travel money?” “I went to the place of my Big Brother,” said Sha Monk with a laugh, “at the Flower-Fruit Mountain of the East Pūrvavideha Continent to look for our luggage. Next I went to have an audience with the Bodhisattva Guanyin at the Potalaka Mountain of South Sea. Then I had to go back to the Flower-Fruit Mountain again before I came back here.”
“What was the distance that you had to travel?” asked the old man. “Back and forth,” replied Sha Monk, “it had to be about two hundred thousand miles.” “Oh, Sire,” said the old man, “you mean to tell me that you have covered all that distance in these few days? You must have soared on the clouds, or you would never have made it.” “If he didn’t soar on the clouds,” said Eight Rules, “how could he cross the sea?” “We haven’t covered any distance,” said Sha Monk. “If it were my Big Brother, it would take only a couple of days for him to get there and return.” When those family members heard what he said, they all claimed that their visitors had to be immortals. “We are not immortals,” said Eight Rules, “but the immortals are really our juniors!”
As they were speaking, they suddenly heard a great uproar in the middle of the sky. They were so startled that they came out to look, and they found two Pilgrims locked in battle as they drew near. On seeing them, Eight Rules’s hands began to itch, and he said, “Let me see if I can tell them apart.”
Dear Idiot! He leaped into the air and cried, “Elder Brother, don’t fret! Old Hog’s here!” The two Pilgrims cried out at the same time, “Brother, come and beat up this monster-spirit!” The old man was so astonished by the sight that he said to himself, “So we have in our house several arhats who can ride the clouds and mount the fog! Even if I had made a vow to feed the monks, I might not have been able to find this kind of noble people.” Without bothering to think of the cost, he wanted at once to bring out more tea and rice to present to his visitors. Then he muttered to himself, “But I fear that no good can come out of these two Pilgrims fighting like that. They will overturn Heaven and Earth and cause terrible calamity who knows where!”
When Tripitaka saw that the old man was openly pleased, though he was, at the same time, full of secret anxiety, he said to him, “Please do not worry, old Patron, and don’t start any lamentation. When this humble cleric succeeds in subduing his disciple and in inducing the wicked to return to virtue, he will most certainly thank you.” “Please don’t mention it! Please don’t mention it!” said the old man repeatedly. “Please don’t say anything more, Patron,” said Sha Monk. “Master, you sit here while I go up there with Second Elder Brother. Each of us will pull before you one of them, and you can start reciting that little something. We’ll be able to tell, for whoever has pain will be the real Pilgrim.” “You are absolutely right,” said Tripitaka.
Sha Monk indeed rose to midair and said, “Stop fighting, the two of you, and we’ll go with you to Master and let him distinguish the true from the false.” Our Great Sage desisted, and that Pilgrim also dropped his hands. Sha Monk took hold of one of them and said, “Second Elder Brother, you take the other one.” They dropped down from the clouds and went before the thatched hut. As soon as he saw them, Tripitaka began reciting the Tight-Fillet Spell, and the two of them immediately screamed, “We’ve been fighting so bitterly already. How could you still cast that spell on us? Stop it! Stop it!” As his disposition had always been kind, the elder at once stopped his recitation, but he could not tell them apart at all. Shrugging off the hold of Sha Monk and Eight Rules, the two of them were again locked in battle. “Brothers,” said our Great Sage, “take care of Master, and let me go before King Yama with him to see if there could be any way of discriminating us.” That Pilgrim also spoke to them in the same manner. Tugging and pulling at each other, the two of them soon vanished from sight.
“Sha Monk,” said Eight Rules, “when you saw the false Eight Rules poling the luggage in the Water-Curtain Cave, why didn’t you take it away?” Sha Monk said, “When that monster-spirit saw me slaying his false Sha Monk with my treasure staff, he and his followers surrounded me and wanted to seize me. I had to flee for my life, you know. After I told the Bodhisattva and went back to the entrance of the cave with Pilgrim, the two of them fought in midair while I went to overturn their stone benches and scattered the little fiends. All I saw then was a huge cascade flowing into a stream, but I could not find the cave entrance anywhere nor could I locate the luggage. That’s why I came back to Master empty-handed.” “You really couldn’t have known this,” said Eight Rules. “When I went to ask him to return that year,3 I met him first outside the cave. After I succeeded in persuading him to come, he said he wanted to go inside to change clothes. That was when I saw him diving right through the water, for the cascade is actually the cave entrance. That fiend, I suppose, must have hidden our wraps in there.” “If you know where the entrance is,” said Tripitaka, “you should go there now while he is absent and take out our wraps. Then we can go to the Western Heaven by ourselves. Even if he should want to join us again, I won’t use him.” “I’ll go,” answered Eight Rules. “Second Elder Brother,” said Sha Monk, “there are over a thousand little monkeys in that cave of his. You may not be able to handle them all by yourself.” “No fear, no fear,” said Eight Rules, laughing. He dashed out of the door, mounted the cloud and fog, and headed straight for the Flower-Fruit Mountain to search for the luggage.
We tell you now instead about those two Pilgrims, who brawled all the way to the rear of the Mountain of Perpetual Shade. All those spirits on the mountain were so terrified that they, shaking and quaking, tried desperately to hide themselves. A few managed to escape first and they rushed inside the fortified pass of the nether region and reported in the Treasure Hall of Darkness: “Great Kings, there are two Great Sages, Equal to Heaven, who are fighting their way down from the Mountain of Perpetual Shade.” King Qinguang of the First Chamber was so terrified that he at once passed the word to King of the Beginning River in the Second Chamber, King of the Song Emperor in the Third Chamber, King of Complete Change in the Fourth Chamber, King Yama in the Fifth Chamber, King of Equal Ranks in the Sixth Chamber, King of Tai Mountain in the Seventh Chamber, King of City Markets in the Eighth Chamber, King of Avenging Ministers in the Ninth Chamber, and King of the Turning Wheel in the Tenth Chamber. Soon after the word had passed through each chamber, the ten kings assembled together and they also sent an urgent message to King Kṣitigarbha to meet them at the Hall of Darkness. At the same time, they called up all the soldiers of darkness to prepare to capture both the true and the false. In a moment, they felt a gush of strong wind and then they saw dense, dark fog rolling in, in the midst of which were two Pilgrims tumbling and fighting together.
The Rulers of Darkness went forth to stop them, saying, “For what purpose are the Great Sages causing trouble in our nether region?” “I had to pass through the State of Western Liang,” replied our Great Sage, “because I was accompanying the Tang Monk on his way to procure scriptures in the Western Heaven. We reached a mountain shortly thereafter, where brigands attempted to rob my master. Old Monkey slaughtered a few of them, but my master took offense and banished me. I went instead to the Bodhisattva at South Sea to make known my difficulties. I have no idea how this monster-spirit got wind of it, but somehow he changed into my likeness, struck down my master in midjourney, and robbed him of his luggage. My younger brother, Sha Monk, went to my native mountain to demand the wraps, but this fiend falsely claimed that he wished to go to seek scriptures in the Western Heaven in the name of Master. Fleeing to South Sea, Sha Monk informed the Bodhisattva when I was standing right there. The Bodhisattva then told me to go with him to look for myself at the Flower-Fruit Mountain, and I discovered that indeed my old lair was occupied by this fellow. I strove with him until we reached the place of the Bodhisattva, but in truth his appearance, his speech, and the like are exac
tly like mine. Even the Bodhisattva found it hard to distinguish us. Then we fought our way up to Heaven, and the gods couldn’t tell us apart. We next went to see my master, and when he recited the Tight-Fillet Spell to test us, this fellow’s head hurt just like mine. That’s why we brawl down to the nether region, in hopes that you Rulers of Darkness will examine for me the Register of Life and Death and determine what is the origin of the specious Pilgrim. Snatch away his soul at once, so that there will not be the confusion of two Minds.” After he finished speaking, the fiend also repeated what he said in exactly the same manner.
On hearing this, the Rulers of Darkness summoned the judge in charge of the register to examine it from the beginning, but there was, of course, nothing written down that had the name “specious Pilgrim.” He then studied the volume on hairy creatures, but the one hundred and thirty some entries under the name “monkey,” you see, had already been crossed out by the Great Sage Sun with one stroke of the brush, in that year when he caused great havoc in the region of darkness after he had attained the Way.4 Ever since that time, the name of any species of monkey was not recorded in the register. After he finished examining the volume, he went back to the hall to make his report. Picking up their court tablets to show their solemn intentions, the Rulers of Darkness said to both of the Pilgrims, “Great Sages, there is nowhere in the nether region for you to look up the impostor’s name. You must seek discrimination in the world of light.”
Hardly had they finished speaking when the Bodhisattva Kṣitigarbha said, “Wait a moment! Wait a moment! Let me ask Investigative Hearing to listen for you.” That Investigative Hearing, you see, happens to be a beast that usually lies beneath the desk of Kṣitigarbha. When he crouches on the ground, he can in an instant perceive the true and the false, the virtuous and the wicked among all short-haired creatures, scaly creatures, hairy creatures, winged creatures, and crawling creatures, and among all the celestial immortals, the earthly immortals, the divine immortals, the human immortals, and the spirit immortals resident in all the cave Heavens and blessed lands in the various shrines, rivers, and mountains of the Four Great Continents. In obedience, therefore, to the command of Kṣitigarbha, the beast prostrated himself in the courtyard of the Hall of Darkness, and in a little while, he raised his head to say to his master, “I have the name of the fiend, but I cannot announce it in his presence. Nor can we give assistance in capturing him.” “What would happen,” asked Kṣitigarbha, “if you were to announce his name?” “I fear then,” replied Investigative Hearing, “that the monster-spirit might unleash his violence to disturb our treasure hall and ruin the peace of the office of darkness.”
“But why,” asked his master again, “can’t we give assistance in capturing him?” Investigative Hearing said, “The magic power of that monster-spirit is no different from the Great Sage Sun’s. How much power do the gods of the nether region possess? That’s why we cannot capture him.” “How, then, shall we do away with him?” asked Kṣitigarbha. Investigative Hearing answered, “The power of Buddha is limitless.” Waking up all at once, Kṣitigarbha said to the two Pilgrims, “Your forms are like a single person, and your powers are exactly the same. If you want clear distinction between the two of you, you must go to the Thunderclap Monastery, the abode of Śākyamuni.” “You are right! You are right!” shouted both of them in unison. “We’ll go to have this thing sett led before the Buddhist Patriarch in the Western Heaven.” The Rulers of Darkness of all Ten Chambers accompanied them out of the hall before they thanked Kṣitigarbha, who returned to the Jade Cloud Palace. The ghost attendants were then told to close up the fortified passes of the nether region, and we shall leave them for the moment.
Look at those two Pilgrims! Soaring on cloud and darting on fog, they fought their way up to the Western Heaven, and we have a testimonial poem. The poem says:
If one has two minds, disasters he’ll breed;
He’ll guess and conjecture both far and near.
He seeks a good horse or the Three Dukes’5 office,
Or the seat of first rank there in Golden Chimes.
He’ll war unceasing in the north and south;
He’ll not keep still assailing both east and west.
You must learn of no mind in the gate of Chan,
And let the holy babe6 be formed thus quietly.
Tugging and pulling at each other, the two of them brawled in midair as they proceeded, and finally, they reached the Thunderclap Treasure Monastery on the Spirit Vulture Mountain in the great Western Heaven.
At that time the Four Great Bodhisattvas, the Eight Great Diamond Kings, the five hundred arhats, the three thousand guardians of the faith, the mendicant nuns and the mendicant monks, the upāsakas and the upāsikās—all this holy multitude was gathered beneath the lotus seat of seven jewels to listen to a lecture by Tathāgata. His discourse had just reached the point on
The existent in the nonexistent;
The nonexistent in the non-nonexistent;
The form in the formlessness;
The emptiness in the nonemptiness.
For the nonexistent is the existent,
And the non-nonexistent is the nonexistent.
Formlessness is verily form;
Nonemptiness is verily emptiness.
Emptiness is indeed emptiness;
Form is indeed form.
Form has no fixed form;
Thus form is emptiness.
Emptiness has no fixed emptiness;
Thus emptiness is form.
The knowledge of emptiness is not emptiness;
The knowledge of form is not form.
When names and action mutually illuminate,
Then one has reached the wondrous sound.
As the multitude bowed their heads in submission and chanted in unison these words of the Buddha, Tathāgata caused celestial flowers to descend upon them in profusion. Then he said to the congregation, “You are all of one mind, but take a look at two Minds in competition and strife arriving here.”
When the congregation looked up, there were indeed two Pilgrims locked in a clamorous battle as they approached the noble region of Thunderclap. The Eight Great Diamond Kings were so aghast that they went forward to bar the way, crying, “Where do you two think you are going?”
“A monster-spirit,” replied our Great Sage, “has assumed my appearance. I want to go below the treasure lotus platform and ask Tathāgata to make distinction between us.” The Diamond Kings could not restrain them, and the two monkeys brawled up to the platform. “Your disciple,” said our Great Sage as he knelt before the Buddhist Patriarch, “was accompanying the Tang Monk to journey to your treasure mountain and to beg you for true scriptures. I have exerted I don’t know how much energy on our way in order to smelt demons and bind fiends. Some time ago, we ran into some bandits trying to rob us, and in truth, your disciple on two occasions did take a few lives. Master took offense and banished me, refusing to allow me to bow with him to the golden form of Tathāgata. I had no choice but to flee to South Sea and tell Guanyin of my woes. Little did I anticipate that this monster-spirit would falsely assume my voice and my appearance and then strike down Master, taking away even our luggage. My younger brother, Wujing, followed him to my native mountain, only to be told by the crafty words of this fiend that he had another true monk ready to be the scripture pilgrim. Wujing managed to escape to South Sea to inform Guanyin of everything. Whereupon the Bodhisattva told your disciple to return with Wujing to my mountain, as a result of which the two of us fought our way to South Sea and then to the celestial palace. We went also to see the Tang Monk as well as the Rulers of Darkness, but no one could tell us apart. For this reason I make bold to come here, and I beg you in your great compassion to fling wide the great gate of means. Grant unto your disciple your discernment of the right and the perverse, so that I may again accompany the Tang Monk to bow to your golden form in person, acquire the scriptures to bring back to the Land of the East, and forever exalt the g
reat faith.”
What the congregation heard was one statement made by two mouths in exactly the same voice, and none of them could distinguish between the two Pilgrims. Tathāgata, however, was the only one who had the perception; he was about to make his revelation when a pinkish cloud floating up from the south brought to them Guanyin, who bowed to the Buddha.
Pressing his palms together, our Buddha said, “Guanyin, the Honored One, can you tell which is the true Pilgrim and which is the false one?” “They came to your disciple’s humble region the other day,” replied the Bodhisattva, “but I truly could not distinguish between them. They then went to both the Palace of Heaven and the Office of Earth, but even there they could not be recognized. I have come, therefore, especially to beg Tathāgata to do this on the true Pilgrim’s behalf.”
Smiling, Tathāgata said, “Though all of you possess vast dharma power and are able to observe the events of the whole universe, you cannot know all the things therein, nor do you have the knowledge of all the species.” When the Bodhisattva asked for further revelation, Tathāgata said, “There are five kinds of immortals in the universe, and they are: the celestial, the earthbound, the divine, the human, and the ghostly. There are also five kinds of creatures, and they are: the short-haired, the scaly, the hairy, the winged, and the crawling. This fellow is not celestial, earthbound, divine, human, or ghostly, nor is he short-haired, scaly, hairy, winged, or crawling. But there are, however, four kinds of monkeys which also do not belong to any of these ten species.” “May I inquire,” said the Bodhisattva, “which four kinds they are?”
“The first,” said Tathāgata, “is the intelligent stone monkey, who
Knows transformations,
Recognizes the seasons,
Discerns the advantages of earth,
And is able to alter the course of planets and stars.
The second is the red-buttocked baboon, who
Has knowledge of yin and yang,
