Chapter 12: Xuanzang Sincerely Holds a Grand Assembly, Avalokitesvara Manifests as the Golden Cicada

The poem states:In Zhenguan’s thirteenth year, the Dragon gathered,The King proclaimed the Dharma to the masses, scriptures uttered.The sacred ground unveiled boundless laws,Clouds and mists rode on great vows’ cause.Imperial grace, by edict, built the grandest shrine,Golden Cicada shed its shell, transformed, divine,To embrace the West, and good fruits sow,Transcending ruin, teaching’s light to show,Three times proclaimed, both then and now.

It was the thirteenth year of Zhenguan, the *ji-si* year, the third day of the ninth month, on an auspicious *gui-mao* hour. Great Dharma Master Chen Xuanzang gathered one thousand two hundred eminent monks at the Monastery of Flourishing Life in Chang’an, where they expounded various profound scriptures. After the emperor’s morning court session, he, accompanied by his civil and military officials, rode in his phoenix carriage and dragon chariot, leaving the Golden Imperial Palace directly for the monastery to offer incense. How magnificent was the imperial retinue? Truly, it was:

A sky full of auspicious *qi*, ten thousand streams of propitious light. Benevolent winds gently wafted, the sun of transformation shone brilliantly. A thousand officials, their jade pendants jingling, arrayed before and behind; five imperial guards, their banners unfurled, lined both sides. Gold-gilt gourds and sharp axes were held in pairs; crimson gauze lanterns and imperial incense burners emitted misty, majestic aura. Dragons soared and phoenixes danced, eagles displayed their might. The wise and enlightened Emperor ruled justly, his loyal and righteous ministers were virtuous. Their blessings surpassed those of Shun and Yu for a thousand years, their peace and prosperity outshone Yao and Tang for ten thousand generations. One also saw curved-handle umbrellas and dragon-embroidered robes, their brilliance shimmering against each other; jade interlocking rings and colorful phoenix fans, auspicious mist wafting. Pearl crowns and jade belts, purple sashes and gold seals. A thousand detachments of escorting troops, two lines of charioteer generals. This emperor, bathed in piety and respect for the Buddha, joyfully offered incense, taking refuge in good karma.

Emperor Tang’s grand procession arrived early before the monastery. He commanded the music and instruments to cease, dismounted from his carriage, and, leading his many officials, bowed to the Buddha and offered incense. After three circumambulations, he looked up and saw what was truly a magnificent Dharma Hall. One could see:

Banners fluttered, precious canopies gleamed. Banners fluttered, their vibrant colors swaying in the air like streaks of cloud; precious canopies gleamed, reflecting the sun like flashes of red lightning. The golden image of the World-Honored One was majestic and complete, the jade countenances of the Arhats were awesome and fierce. Immortal flowers were arranged in vases, sandalwood burned in censers. Immortal flowers in vases, like brocaded trees, shimmered throughout the precious temple; sandalwood burning in censers, fragrant clouds pervaded the clear sky. Fresh fruits were arranged on vermilion trays, and curiously shaped pastries piled high on colorful altars. Eminent monks were arrayed, chanting true scriptures, wishing to deliver solitary souls from suffering.

Emperor Taizong and all his civil and military officials offered incense, bowed before the golden image of the Buddha, and paid respects to the Arhats. Then, Great Dharma Master Chen Xuanzang, leading the assembled monks, prostrated themselves before Emperor Tang. After the ceremony, they took their places according to their ranks. The Dharma Master presented a proclamation for assisting the lonely souls to Emperor Taizong. The proclamation read:

Supreme virtue is vast and indistinct, Zen doctrine is tranquil and extinct. Pure and wondrously efficacious, it pervades the Three Realms. With a thousand transformations, it governs Yin and Yang. Its essence and function are eternally true, boundless and infinite. Observing those lonely souls, they truly deserve profound pity. Therefore, by the holy decree of Emperor Taizong: various monks are selected and gathered to participate in Zen meditation and expound the Dharma. A gate of convenient means is widely opened, and the vessel of compassion is broadly sailed, universally saving all beings in the sea of suffering, freeing them from the chronic ailments of the Six Realms. Leading them back to the true path, letting them wander freely in the primeval chaos; their actions are non-action, merging into pure simplicity. Relying on this good cause, they are invited to enjoy the pure capital of the Crimson Palace; by participating in our grand assembly, they will escape the common cage of hell. May they soon ascend to ultimate bliss, free to roam, coming and going in the West at will.

The poem states:A censer of eternal longevity incense, a few scrolls of rebirth registry.Boundless wondrous Dharma proclaimed, limitless heavenly grace bestowed.All karmic grievances dispelled, solitary souls all freed from prison.May our nation be protected, enjoying peace and prosperity for ten thousand years.

Taizong read it with great joy and said to the assembled monks, “You all uphold loyal hearts; by no means should you slacken in your Buddhist duties. When your meritorious deeds are fully accomplished, and each of you finds your blessings, I shall richly reward you; your efforts will certainly not be in vain.” The twelve hundred monks simultaneously bowed their heads in thanks. That day, after the three offerings were completed, Emperor Tang returned to his palace. He planned to invite them again for the grand assembly in seven days to offer incense. As dusk approached, all officials retired. How could one describe the evening? Behold—

Across ten thousand *li* of sky, the fading light descends, a few returning crows slowly settle for rest. The city’s lights twinkle, human activity quietens; it is precisely the time for Zen monks to enter meditation.

Thus passed the evening. The next morning, the Dharma Master ascended his seat again, gathering the assembly to chant scriptures, which is not further detailed here.

Now, Guanyin Bodhisattva of Mount Putuo in the South Sea, having received the Buddha Tathagata’s decree, had been searching in Chang’an for a virtuous person to undertake the scripture-retrieving mission, but for a long time, had not found anyone truly virtuous. Suddenly, hearing that Emperor Taizong was promoting good karma, selecting eminent monks, and holding a grand assembly, and realizing that the Dharma Master presiding over the altar was Monk Jiangliu’er, who was indeed a Buddha-son descended from the Western Paradise and the elder who had originally guided him to rebirth, the Bodhisattva was exceedingly joyful. So, taking the treasures bestowed by the Buddha, she brought them to the long street to sell with Muzha. What treasures were they, you ask? There was a brocade kasaya (monk’s robe) with a wondrous bat design, a nine-ring monastic staff, and also the three hoops—Gold, Tight, and Forbidden—which were secretly kept for later use. Only the kasaya and the monastic staff were offered for sale. In Chang’an, some foolish monks who had not been selected for the assembly had a few village coins. Seeing the Bodhisattva in the guise of a scabby, leprous mendicant, dressed in tattered robes, barefoot and bald, holding the kasaya which shone with dazzling brilliance, one of them stepped forward and asked, “Hey, you leprous monk, how much do you want for your kasaya?” The Bodhisattva replied, “The kasaya is worth five thousand taels, and the staff is worth two thousand taels.” The foolish monk laughed, “These two leprous monks are crazy, they’re fools! These two crude items are worth seven thousand taels of silver? Unless wearing them grants eternal life, or allows one to become a Buddha or patriarch, they’re not worth that much! Take them away, you’ll never sell them!” The Bodhisattva did not argue, and continued walking with Muzha. After a long while, they arrived in front of Donghua Gate, just as Chancellor Xiao Yu was returning from court. The attendants cleared the street. The Bodhisattva, without avoiding them, stood in the street holding the kasaya, directly approaching the Chancellor. The Chancellor reined in his horse to observe. Seeing the kasaya shining brightly, he ordered his attendants to ask the seller its price. The Bodhisattva said, “The kasaya costs five thousand taels, the staff two thousand taels.” Xiao Yu asked, “What good qualities does it have to be worth such a high price?” The Bodhisattva replied, “The kasaya has good points and bad points; there are times when it requires money, and times when it does not.” Xiao Yu asked, “What are the good points? What are the bad points?” The Bodhisattva said, “Wearing my kasaya, one will not sink into perdition, not fall into hell, not suffer evil misfortunes, and not encounter lairs of tigers or wolves—these are the good points. If a foolish monk is greedy for pleasure and delight in misfortune, or a monk who neither observes fasts nor precepts, or a mortal who destroys scriptures and slanders the Buddha, they will find it difficult to even see my kasaya’s face—these are the bad points.” He then asked, “What do you mean by ‘requires money’ and ‘does not require money’?” The Bodhisattva explained, “If one does not follow Buddhist law, does not respect the Three Jewels, and insists on buying the kasaya and staff, then I will certainly sell them for seven thousand taels—this is when it requires money. If one respects the Three Jewels, rejoices at good deeds, takes refuge in my Buddha, and is worthy of receiving them, I am willing to bestow the kasaya and staff upon him, forming a good karmic connection—this is when it does not require money.” Xiao Yu heard this and was filled with even more delight, knowing he was a good person. He immediately dismounted and greeted the Bodhisattva with respect, saying, “Great Dharma Elder, forgive my presumption, Xiao Yu. Our Great Tang Emperor is exceedingly benevolent, and all civil and military officials in the court follow his example. We are now establishing the Grand Water-Land Assembly, and this kasaya would be perfect for the Great Dharma Master Chen Xuanzang to wear. Let us go together to the court to see His Majesty.”

The Bodhisattva joyfully agreed, turned, and walked directly into Donghua Gate. The yellow-gate official reported, and by imperial decree, they were summoned to the Imperial Palace. Seeing Xiao Yu leading two scabby, leprous monks standing below the steps, Emperor Tang asked, “Xiao Yu, what matter do you report?” Xiao Yu prostrated himself before the steps and replied, “Your subject, upon leaving Donghua Gate, chanced upon two monks who were selling a kasaya and a monastic staff. Your subject thought that Dharma Master Xuanzang could wear this attire, and thus brought the monks to seek an audience.” Taizong was greatly pleased and immediately asked the price of the kasaya. The Bodhisattva and Muzha stood below the steps, not even bowing, and when asked the price of the kasaya, she replied, “The kasaya is five thousand taels, the staff two thousand taels.” Taizong asked, “What good qualities does that kasaya possess to be worth so much?” The Bodhisattva replied:

This kasaya—should a dragon wear a single thread of it, it would be spared the calamity of being devoured by the Great Peng; should a crane wear a single strand, it would attain the marvel of transcending the mundane and entering sainthood. Wherever one sits, ten thousand deities pay homage; with every movement, seven Buddhas accompany one. This kasaya was fashioned from silk spun by ice silkworms, meticulously twisted into thread by skilled artisans. Immortal maidens wove it, divine goddesses completed it on their looms. Each square panel is densely embroidered with floral patterns, each piece interlocked to form a brocaded design. Intricate and scattered, they form a tapestry of flowers, radiating brilliant light and sparkling splendor. When worn, a crimson mist envelops the entire body; when removed, a section of colorful cloud seems to float away. Profound light pierces beyond the three heavens’ gates, and precious aura emanates before the Five Sacred Mountains. It is heavily inlaid with passionflowers, and brilliant beads hang like constellations. At its four corners are luminous pearls, and a single emerald crowns its apex. Though it doesn’t entirely illuminate its original form, it radiates light from eight clustered treasures. This kasaya, when not in use, is folded away; it is only worn by a sage. When folded, it is wrapped in a thousand layers, yet rainbows still shine through. When worn by a sage, it startles all heavenly deities and earthly spirits with fear. On it are *ruyi* beads, *mani* beads, dust-repelling beads, and wind-stilling beads. There are also red agates, purple corals, luminous pearls, and *sarira* relics. Its whiteness rivals the moonlight, its redness contends with the sun. Streams of immortal energy fill the sky, auspicious clouds embrace the sacred. Streams of immortal energy fill the sky, illuminating the heavenly passes; auspicious clouds embrace the sacred, their shadows spreading across the world. They illuminate mountains and rivers, startling tigers and leopards; they illuminate islands, stirring fish and dragons. Along its edges are two gold-threaded chains, and its collar is fastened with interlocking white jade *cong* rings.

The poem states:The Three Jewels, majestic, their path revered;All sentient beings in the Four Births and Six Realms discuss them, it is heard.Enlightening mind, one cultivates the dharma of humans and gods;Perceiving nature, one transmits the lamp of wisdom.Adorning the body, a solemn golden world;Body and mind pure as ice in a jade flask.Since the Buddha ordained the kasaya,Who for ten thousand kalpas dares a monk gainsay?

Hearing this in the Imperial Palace, Emperor Tang was exceedingly pleased. He then asked, “Reverend, what good qualities does your nine-ring staff possess?” The Bodhisattva replied, “My monastic staff is a—

Copper-inlaid iron forms nine interlocking rings,Nine sections of immortal vine, youth it forever brings.Held in hand, one dislikes seeing thinning bones;Descending mountains, light clouds it owns.Mahakashyapa, the Fifth Patriarch, through heavens roamed;Rahula sought his mother, earthly barriers doomed.Untainted by the slightest defilement of the mortal world,It joyfully accompanies divine monks up Jade Mountain, unfurled.

Upon hearing this, Emperor Tang immediately ordered the kasaya to be unfolded and examined closely. It was indeed a fine object. He said, “Great Dharma Elder, to be frank with you, I am now greatly promoting the good teachings and widely sowing fields of blessings. I see many monks gathered at the Monastery of Flourishing Life, expounding scriptures and Dharma. Among them is a greatly virtuous person, whose Dharma name is Xuanzang. I wish to purchase these two treasures from you to bestow upon him for his use. What is your definitive price?” Hearing this, the Bodhisattva and Muzha pressed their palms together in reverence, uttered a Buddha’s name, and bowing, addressed him, “Since he possesses virtue, this humble monk is willing to present them to him as a gift, absolutely free of charge.” With that, she turned to leave. Emperor Tang hastily had Xiao Yu restrain her. He leaned forward and stood in the hall, asking, “You originally quoted five thousand taels for the kasaya and two thousand for the staff. Now that I wish to buy them, you say you don’t want money. Are you implying that I am relying on my imperial position to forcibly acquire your items? There is no such logic. I will compensate you at your original price, and you must not decline.” The Bodhisattva raised her hands and said, “This humble monk made a vow earlier, stating that if there was someone who revered the Three Jewels, rejoiced in good deeds, and took refuge in my Buddha, I would give them away for free, willing to present them. Now I see Your Majesty’s enlightened virtue and supreme benevolence, and your respect for the Buddhist gate. Moreover, there is an eminent monk of virtue and conduct who proclaims the Great Dharma, so it is only proper to offer these items. I absolutely do not want money. This humble monk wishes to leave these items and take leave.” Emperor Tang was greatly pleased by her earnestness and immediately ordered the Court of Imperial Entertainments to prepare a grand vegetarian banquet in gratitude. The Bodhisattva firmly declined again, departing contentedly. She returned to hide in the City God Temple, which is not further detailed here.

Meanwhile, Taizong held his midday court and ordered Wei Zheng to carry an imperial decree summoning Xuanzang to court. The Dharma Master was at that moment gathering his assembly on the altar, chanting scriptures and reciting verses. Upon hearing the decree, he immediately descended from the altar, adjusted his robes, and accompanied Wei Zheng to see His Majesty. Taizong said, “For the promotion of good deeds, I have troubled the Dharma Master, yet have no gifts to offer in return. This morning, Xiao Yu met two monks who were willing to present a wondrous brocade kasaya with a bat design and a nine-ring monastic staff. I have specifically summoned the Dharma Master to receive and use them.” Xuanzang prostrated himself in thanks. Taizong said, “Dharma Master, if you don’t mind, please put it on for me to see.” The Elder then unfolded the kasaya, donned it, and holding the monastic staff, stood before the steps. The monarch and his officials were all delighted. Truly a Buddha-son of the Tathagata, behold him—

His dignified countenance was noble and refined, the Buddha’s robe fit perfectly as if custom-made. Brilliant light filled the universe, colorful hues coalesced, adorning the cosmos. Bright pearls were arranged above and below, layers of golden thread interlaced front and back. Along the four edges of the *doulou* fabric, ten thousand rare and exquisite brocade patterns were laid out. Eight treasures formed floral designs, tied with silk threads; a golden ring cinched the collar, fastened with a velvet button. Buddhist heavens, great and small, were arranged high and low; constellations, revered and humble, divided left and right. Dharma Master Xuanzang was truly blessed; this object currently before him was worthy of his acceptance. He was like a living Arhat from the Western Paradise, surpassing the truly enlightened and excellent ones of the West. The monastic staff jingled with its nine rings, reflecting the profound fullness of his Vairocana hat. Truly, he was a Buddha-son, not a false claim, superior to Bodhi, without deceit or error.

At that moment, the civil and military officials cheered before the steps, and Taizong was overjoyed. He immediately had the Dharma Master don the kasaya and hold the precious staff, and further bestowed two teams of attendants, instructing numerous officials to escort him out of the court gate. He was told to parade through the main street back to the monastery, just like a *zhuangyuan* (top scholar) parading after passing the imperial examination. Xuanzang bowed again in thanks. On that main street, he proceeded majestically and swayingly. In Chang’an city, merchants, shopkeepers, princes and nobles, literati, and people of all ages, men and women, all eagerly watched and praised him. They all said, “What a magnificent Dharma Master! He is truly a living Arhat descended, a living Bodhisattva arrived in the mortal world!” Xuanzang went directly to the monastery, where the monks descended from their platforms to welcome him. As soon as they saw him wearing the kasaya and holding the monastic staff, they all exclaimed that King Kṣitigarbha had arrived, and each took refuge, attending to him on his left and right. Xuanzang ascended the main hall, lit incense, bowed to the Buddha, and after expressing his gratitude for the Emperor’s grace to the assembly, they all returned to their meditation seats. Unconsciously, the red sun sank in the west, marking the time when—

The sun set, mist veiled the grass and trees, the capital’s bells and drums began to sound.Three tolls resounding, abruptly ceased human movement, and the streets, front and back, fell silent.The grand monastery shone with brilliant lights, while lonely villages were desolate and soundless.Zen monks entered meditation to complete their scriptures, a perfect time for refining demons and cultivating nature.

Time flew by, and when the seventh day arrived for the grand assembly, Xuanzang again presented a memorial, inviting Emperor Tang to offer incense. By then, news of these good deeds had spread throughout the land. Taizong immediately prepared his carriage, leading numerous civil and military officials, as well as empresses and imperial relatives, to the monastery early. The entire city’s populace, regardless of age, status, or rank, all went to the monastery to listen to the discourse. At this time, the Bodhisattva said to Muzha, “Today is the main Water-Land Assembly. One week following seven times seven weeks, that will be sufficient. Let us mingle among the crowd. Firstly, to see how the assembly proceeds; secondly, to see if Jin Chanzi (Golden Cicada) has the good fortune to wear my treasures; and thirdly, to hear what branch of scripture and Dharma he expounds.” The two then entered the monastery. Indeed, it was a fated encounter with an old acquaintance, and Prajna returned to its original dharma ground. Entering the monastery and observing, it was truly a celestial empire’s grand nation, indeed surpassing the Sahā world, outshining Jetavana-Anathapindika-Vihara, and no less magnificent than the grandest monasteries. A stream of immortal music resonated loudly, and Buddha’s names were chanted vociferously. The Bodhisattva went directly to the side of the Many Treasures Platform, and indeed, there was the enlightened countenance of Jin Chanzi. A poem says:

All phenomena pure, without a speck of dust;At the grand rite, Xuanzang, on high, sits robust.Souls seeking rebirth, in shadows they draw near;Eminent listeners from the markets, their Dharma to hear.Offerings given as needed, the mind’s path is vast;Emerging at will, the hidden door is cast.Witnessing the discourse of boundless Dharma, grand and wide,Old and young alike, with joy in their stride.

Another poem says:Roaming in the Dharma Realm’s lecture hall,Meeting kindred spirits, beyond the common call.They speak of myriad matters, present and grand,And merits of countless kalpas, across the land.Dharma clouds gently drift, unveiling mountain ranges;The net of teachings spreads, through cosmic changes.Human lives examined, returning to good thought;Heavenly flowers fall, red-hued and wrought.

The Dharma Master was on the platform, chanting the “Sutra of Rebirth and Delivering the Deceased” for a while, discussing the “Celestial Treasure Talisman for National Peace” for a while, and then proclaiming the “Scroll of Encouragement for Cultivating Merit” for a while. The Bodhisattva approached, striking the precious platform and loudly exclaiming, “Monk! You only know how to speak of the Lesser Vehicle teachings, but can you speak of the Great Vehicle?” Hearing this, Xuanzang was overjoyed. He quickly leaped down from the platform, bowed to the Bodhisattva, and said, “Venerable Master, your disciple has been blind and committed many offenses. All the monks present now only speak of the Lesser Vehicle teachings, and I do not know what the Great Vehicle teachings are.” The Bodhisattva said, “Your Lesser Vehicle teachings cannot enable the deceased to ascend; they can only mingle with the mundane and harmonize with the light. I possess the Three Collections of the Great Vehicle Buddhist Dharma, which can enable the deceased to ascend to heaven, deliver those in distress from suffering, cultivate an immeasurable life body, and realize neither coming nor going.”

Just as she was speaking, the official in charge of incense and hall patrol hastily reported to Emperor Tang, “The Dharma Master was just expounding profound Dharma when he was pulled down by two scabby, wandering monks who are speaking nonsense!” The Emperor ordered them to be seized. Many people then pushed and shoved the two monks into the rear Dharma Hall. Upon seeing Taizong, the monk did not raise his hands nor bow, but looked up and asked, “Your Majesty, what do you wish to ask me?” Emperor Tang recognized him and said, “Are you the monk who presented the kasaya the other day?” The Bodhisattva replied, “Precisely.” Taizong said, “Since you came here to listen to the lecture, you should simply have taken your vegetarian meal. Why did you argue with my Dharma Master, disrupt the scripture hall, and impede my Buddhist ceremony?” The Bodhisattva said, “Your Dharma Master’s teachings are of the Lesser Vehicle, which cannot enable the deceased to ascend to heaven. I possess the Three Collections of the Great Vehicle Buddhist Dharma, which can deliver the deceased from suffering and confer an imperishable life body.” Taizong, his expression serious but pleased, asked, “Where are these Great Vehicle Buddhist teachings located?” The Bodhisattva replied, “They are with my Buddha Tathagata at the Great Thunderclap Monastery in the Western Heaven, the Western Paradise. They can untie the knots of a hundred grievances and dispel unforeseen calamities.” Taizong asked, “Do you remember them?” The Bodhisattva replied, “I remember them.” Taizong was greatly pleased and said, “Instruct the Dharma Master to invite them onto the platform to begin expounding.”

The Bodhisattva took Muzha with her and flew onto the high platform. She then stepped onto auspicious clouds, ascending directly to the ninth heaven, manifesting her original form as the saviour from suffering, holding a pure vase and willow branch. To her left was Muzha Hui’an, holding his staff, full of vigor. Emperor Tang joyfully prostrated himself towards the sky in worship, and all civil and military officials knelt on the ground burning incense. Within the entire monastery, monks, nuns, Daoists, laypeople, scholars, artisans, merchants, and traders, not a single person failed to bow and pray, exclaiming, “What a good Bodhisattva! What a good Bodhisattva!” There is a poem to attest to this, describing how—

Auspicious mists scattered in profusion, propitious light protected her Dharma body. In the splendid Milky Way of the ninth heaven, a true immortal woman appeared. The Bodhisattva wore on her head a crown adorned with golden leaves and jade flowers, radiating golden light, and sharp, vital energy from dangling pearl tassels. On her body, she wore a pale-colored, lightly adorned, plain blue robe embroidered with coiled golden dragons and flying colorful phoenixes. Across her chest hung an aromatic pendant, adorned with various precious beads and clustered jade, shining like the moon and swaying in the pure breeze. Around her waist was tied an embroidered velvet skirt made of ice silkworm silk with golden borders, ascending with colorful clouds, pressing close to the jade sea. Before her, she led a yellow-haired, red-beaked white parrot that flew across the Eastern Ocean, roamed the world, and showed gratitude and filial piety. In her hand, she held a precious vase that bestowed grace and saved the world; within the vase was a weeping willow branch that sprinkled upon the azure sky, cast out great evils, and swept away lingering mists. Jade rings threaded embroidered clasps, golden lotuses deep beneath her feet. Allowed to enter and exit the three heavens, this truly is Guanyin, the saviour from suffering and calamity.

Emperor Taizong, in his joy, forgot his empire; the civil and military officials, in their admiration, forgot their court etiquette. Indeed, countless people chanted, “Namo Guanyin Bodhisattva.” Taizong immediately issued an imperial decree: instructing a skilled artist to paint a true likeness of the Bodhisattva. With that single command, Wu Daozi was chosen, a far-sighted and brilliant artist renowned for painting gods and saints, who would later paint the meritorious officials in the Lingyan Pavilion. At that moment, he unfurled his wondrous brush and painted the true form. The Bodhisattva’s auspicious clouds gradually receded, and in an instant, the golden light disappeared. Only a simple tablet was seen spinning down from mid-air, on which a few verses were clearly written. The verses read:

Salutations to the Great Tang Emperor, in the West are wondrous scriptures.A journey of one hundred and eight thousand *li*, Great Vehicle teachings diligently sought.When these scriptures return to your noble land, they can enable ghosts to transcend the masses.If there is one willing to go, he shall attain the true golden body of enlightenment.

When Taizong saw the verses, he immediately commanded the monks, “Let us conclude this grand assembly for now. I shall send someone to retrieve the Great Vehicle scriptures. Then, with sincere devotion, we shall rebuild our good karma.” All officials respectfully obeyed. At that moment, within the monastery, the Emperor asked, “Who is willing to undertake my imperial decree and go to the Western Heaven to worship the Buddha and seek scriptures?” Before he could finish, the Dharma Master stepped forward from the side, bowed before the Emperor, and said, “This humble monk, though untalented, is willing to serve like a dog or horse, to seek the true scriptures for Your Majesty, and to pray for the eternal stability of our King’s empire.” Emperor Tang was greatly pleased. He stepped forward and personally helped him up with his imperial hand, saying, “Dharma Master, if you can truly be this loyal and virtuous, unafraid of the long journey and the arduous crossing of mountains and rivers, I am willing to pledge brotherhood with you.” Xuanzang bowed his head in thanks. Emperor Tang was indeed exceedingly virtuous. He then went before the Buddha in the monastery and bowed four times with Xuanzang, proclaiming him “Imperial Brother, Holy Monk.” Xuanzang expressed his boundless gratitude, saying, “Your Majesty, what virtue or ability does this humble monk possess to dare receive such imperial favor? When I go on this journey, I am resolved to exert myself to the utmost, even sacrificing my life, until I reach the Western Heaven. If I do not reach the Western Heaven, and do not obtain the true scriptures, even if I die, I would not dare return to this country, but would forever fall into the depths of hell.” He then offered incense before the Buddha, making this his solemn vow. Emperor Tang was greatly pleased and immediately ordered the imperial carriage to return, planning to choose an auspicious day for the departure, issuing the necessary travel documents. With this, the imperial procession returned, and everyone dispersed.

Xuanzang also returned to Hongfu Monastery. The many monks and his few disciples in that monastery, having already heard of the scripture-retrieving mission, all came to see him and asked, “Is it true that you have made a vow to go to the Western Heaven?” Xuanzang replied, “It is true.” His disciples said, “Master, we have often heard it said that the road to the Western Heaven is long, with many tigers, leopards, and demons. We fear you might go and never return, your life not guaranteed.” Xuanzang said, “I have already made a grand vow: if I do not obtain the true scriptures, I will forever fall into the depths of hell. Moreover, having received the Emperor’s grace, I must exert my utmost loyalty to repay the nation. My journey this time is truly vast and uncertain, its fortune difficult to predict.” He also said, “Disciples, after I leave, whether in three or two years, or five or seven years, just look at the pine branch within the monastery gate; if its tip points east, I shall return. Otherwise, I will certainly not return.” The disciples carefully remembered these words.

The next morning, Taizong held court, assembling his civil and military officials. He wrote the imperial decree for retrieving scriptures and affixed the imperial seal for free passage. The Imperial Astronomer reported, “Today is an auspicious day for travel, suitable for long journeys.” Emperor Tang was greatly pleased. Then, a yellow-gate official reported, “Imperial Brother Dharma Master is waiting outside the court gate for your decree.” He was immediately summoned to the Imperial Palace. Taizong said, “Imperial Brother, today is an auspicious day for your journey. Here is the travel document. I also have a purple-gold begging bowl to give you for alms along the way. Furthermore, I have selected two long-distance attendants and a silver-woven horse to serve as your long-journey steed. You may set forth on your journey now.” Xuanzang was greatly pleased. He immediately thanked the Emperor, received the items, and showed no intention of delay. Emperor Tang arranged his carriage and, with many officials, escorted him outside the pass. There, the monks of Hongfu Monastery and Xuanzang’s disciples had already brought his winter and summer clothes, waiting outside the pass. Emperor Tang, seeing this, first ordered them to pack the luggage onto the horse. Then he instructed an official to hold a pot and pour wine. Taizong raised his cup and asked, “Imperial Brother, what elegant designation suits you best?” Xuanzang replied, “This humble monk is a renunciate and dare not assume a designation.” Taizong said, “Earlier, the Bodhisattva mentioned that there are Three Collections (Tripitaka) of scriptures in the Western Heaven. Imperial Brother, you may take a name derived from these scriptures. How about ‘Tripitaka’?” Xuanzang again thanked the Emperor, took the imperial wine, and said, “Your Majesty, wine is the first precept for a monk. This humble monk, since becoming a person, has never consumed alcohol.” Taizong said, “Today’s journey is different from other matters. This is plain wine; just drink this one cup to fulfill my intent in bidding you farewell.” Tripitaka dared not refuse. He took the wine, and just as he was about to drink, Taizong lowered his head, picked up a pinch of dust with his imperial finger, and flicked it into the wine. Tripitaka did not understand the meaning. Taizong smiled and said, “Imperial Brother, when you go to the Western Heaven, when do you think you can return?” Tripitaka replied, “In just three years, I will return directly to our noble land.” Taizong said, “The days will be long and the years deep, the mountains distant and the roads far. Imperial Brother, please drink this wine: ‘Rather cherish a pinch of earth from your homeland, than crave ten thousand taels of gold from a foreign land.’” Tripitaka then understood the meaning of the pinch of earth. He again bowed in thanks, drank it all, took his leave, and departed from the pass. Emperor Tang’s carriage returned. After all, it is unknown what awaited him on this journey; let us await the next chapter for the explanation.