Chapters 44 to 46 of Journey to the West sees the pilgrims enter the Cart-Slow Kingdom (Chechi guo, 車遲國) where they find Buddhist monks have been enslaved by local Daoists to haul a cart full of materials up an impossibly narrow, steep, spine-like ridge in order to construct buildings behind an abbey. After some investigation, Sun Wukong discovers their enslavement is a royal punishment for losing a rain-making competition some years prior to three mysterious Daoist priests, Tiger Strength Great Immortal (Huli daxian, 虎力大仙), Deer Strength Great Immortal (Luli daxian, 鹿力大仙), and Goat Strength Great Immortal (Yangli daxian, 羊力大仙) (fig. 1). (For their victory in saving the country during a time of drought, the three priests are bestowed the royal titles “Precepts of State” (Guoshi, 國師).) Monkey and his brothers break into the abbey and trick the three priests, under the guise of the Three Pure Ones, into thinking their urine is heavenly elixir. The enraged priests then gain permission from the country’s ruler to engage our heroes in a series of magical competitions in order to defend their dignity. After aiding Tripitaka in contests of meditation and clairvoyance, the Great Sage personally faces each of the three priests in contests of surviving corporal punishment, namely beheading (vs Tiger Strength), evisceration (vs Deer Strength), and being boiled in oil (vs Goat Strength). Each priest dies as a result of having lesser magical skills born from heretical practices, and in the end they are revealed to have been animal spirits (a tiger, a deer, and a goat) in disguise. The country’s ruler releases the monks from their bondage and our pilgrims continue their journey to India.
Fig. 1 – A modern depiction of the three animal priests (larger version). Artist unknown.
Oldstone-Moore’s (1998) paper “Alchemy and Journey to the West: The Cart-Slow Kingdom Episode” explores the history and hidden meaning of the three chapters. She reveals certain aspects of the episode serve as allegories for internal alchemical processes. For background she explains Daoism sometimes presents the body as a microcosmic mountain landscape. In the case of the story, the ridge represents the spine and the building material being hauled by the monks represents unrefined qi, seminal essence, and spiritual energies that, when purified via circulation up the spine and down the front of the body numerous times, bolster the body and aids in the attainment of immortality. The cart itself represents a meditation technique used in the Quanzhen school of Daoism to transport the aforementioned energies up the spine. Interestingly, one Zhong-Lü scripture  notes this “River Cart” (heche, 河車) is pulled by a number of animals, including an oxen, a deer, and a goat. Therefore, Deer Strength and Goat Strength likely represent these animals. Oldstone-Moore (1998) suggests Tiger Strength is based on Uncle Eyes Great Immortal (Boyan daxian, 伯眼大仙), a tiger spirit appearing in an earlier version of the Slow-Cart Kingdom episode recorded in a 14th-century Korean primer on colloquial Chinese. Additionally, she highlights the conflict between orthodox and heretical practices in the episode. Sun Wukong is shown to have stronger magic because his early Daoist cultivation was guided by a teacher. This differs from the three priests, whose lesser abilities are the result of self study. So taken together, the episode is a warning that esoteric alchemical cultivation should only be pursued under the guidance of an initiated teacher.
Fig. 2 – A 14th-century painting of the Buddhist monk Amoghavajra (larger version). Image from Wikipedia.
Oldstone-Moore (1998) also mentions the rain-making competition between Buddhist and Daoists at the beginning of the episode is based on historical events. This is laid out by Yu (1987), who suggests it is based on Tang-era magic competitions between the Indo-Sogdian Buddhist monk Amoghavajra(Bukong, 不空) (fig. 2) and the Daoist Luo Gongyuan (羅公遠). What’s interesting is that, just like the three priests, Luo was also a Precept of State.
This has been posted for educational purposes. No malicious copyright infringement is intended. Please support the official release.
Oldstone-Moore, J. (1998). Alchemy and Journey to the West: The Cart-Slow Kingdom Episode. Journal of Chinese Religions, 26(1), 51-66, DOI: 10.1179/073776998805306930
Yu, A. C. (1987). Religion and literature in China: The ‘Obscure Way’ in The Journey to the West In C. Tu (Ed.), Tradition and creativity: Essays on East Asian civilization (pp. 122-24). Publisher City, State: Publisher.
I present an archived copy of Ping Shao’s (2006) wonderful paper exploring the origin of Sun Wukong’s characterization and how it effects his story cycle. Shao presents a three-fold objective: first, highlight Daoist and Buddhist concepts in chapters one and two that have previously been overlooked or not given enough weight, showing that they serve a function and are not just expendable story elements; second, provide a unified religious vision based on the Buddho-Daoist philosophy of the Daoist southern lineage patriarch Zhang Boduan (張伯端, 987?–1082); and 3) demonstrate that Zhang’s philosophy dictates the course of Sun’s story cycle from unruly immortal to enlightened Buddha.
Shao (2006) suggests Monkey’s portrayal in the first two chapters is influenced by the sixth Chan patriarchHuineng(惠能, 638–713), founder of the “Sudden Enlightenment” school of Buddhism.  For example, Sun’s quick-wittedness, demonstrated by his deciphering of his teacher, Subodhi’s, chastisement for refusing to learn certain Daoist skills in chapter two as secret code to receive a private lesson at night,  is based on a similar episode involving Huineng and the previous patriarch Hongren. Additionally, Monkey’s 108,000 li (33,554 mi/54,000 km)-spanning somersault cloud (fig. 1) is based on the symbolic distance said by Huineng to separate the Buddha’s paradise from the world of man.  Only those who achieve enlightenment can arrive instantly. This is symbolized in the novel by Monkey zipping there instantly on his cloud, whereas Tripitaka must travel thousands of miles over many years. Shao (2006) provides further examples, but I feel these suffice.
Monkey flying on clouds. Drawing by Funzee on deviantart (larger version).
The unified religious vision is demonstrated by Sun Wukong’s name, which contains both Daoist and Buddhist elements. When broken into its individual components, the surname Sun (孫) refers to an immortality spirit embryo brought about via Daoist cultivation exercises. The given name Wukong (悟空) refers to a vacuous state of mind needed for attaining Buddha-nature. Here, Shao (2006) notes the literary Subodhi is based on Subhuti, a historical disciple of the Buddha, who was known for meditating on emptiness and having a superior grasp of the Enlightened One’s teachings. In later chapters, Sun himself shows a grasp of scripture far surpassing even that of Tripitaka. Therefore, an additional influence on Monkey was likely the historical monk. Shao (2006) contextualizes this information by comparing it to Zhang Boduan’s Buddho-Daoist philosophy. Zhang believed Daoists must first attain the elixir (i.e. a method increasing one’s lifespan) and then attain Buddha-nature to truly become an enlightened transcendent. Conversely, he warned Buddhists that achieving Buddha-Nature alone wouldn’t help them escape the wheel of reincarnation.
Fig. 2 – Sun Wukong becoming a Buddha (larger version). Photomanipulation by the author.
Shao (2006) illustrates how Zhang’s views are played out in the novel. Sun achieves immortality and is even invited to heaven like the hagiographies of famous transcendents, but his unruly nature symbolizes his lack of true spiritual attainment, causing him to wage war against the realm above. He remains a “deviant” or “bogus immortal” (yaoxian, 妖仙) until the journey proper, the tribulations serving to temper his mind. Moreover, when the pilgrims arrive in the Buddha’s paradise, they must first pass through a Daoist temple (referring again to Zhang’s philosophy). In the end, Sun is bestowed Buddhahood (fig. 2)—thereby Buddha-nature—completing the second step of Zhang’s two-part path to true transcendence.
Shao (2006) is taken almost verbatim from the author’s doctoral thesis, Monkey and Chinese Scriptural Tradition: A Rereading of the Novel Xiyouji. I’ve decided to add Shao (1997) so others can read the author’s full discourse.
This has been posted for educational purposes. No malicious copyright infringement is intended. Please support the official release.
1) In this article, I discuss how the “Monkey Pilgrim”, Sun Wukong’s precursor from Song Dynasty material, is based on the monk Mulian (Sk. Maudgalyayana), another of the Buddha’s disciples.
2) The particular passage reads:
When the Patriarch heard this, he uttered a cry and jumped down from the high platform. He pointed the ruler he held in his hands at Wukong and said to him: “What a mischievous monkey you are! You won’t learn this and you won’t learn that! Just what is it that you are waiting for?” Moving forward, he hit Wukong three times on the head. Then he folded his arms behind his back and walked inside, closing the main doors behind him and leaving the congregation stranded outside […] But Wukong was not angered in the least and only replied with a broad grin. For the Monkey King, in fact, had already solved secretly, as it were, the riddle in the pot; he therefore did not quarrel with the other people but patiently held his tongue. He reasoned that the master, by hitting him three times, was telling him to prepare himself for the third watch; and by folding his arms behind his back, walking inside, and closing the main doors, was telling him to enter by the back door so that he might receive instruction in secret (Wu & Yu, 2012, pp. 118-119).
This number refers to the ten evils and eight wrongs in one’s person […] Now I urge you, good friends, to first get rid of the ten evils; that is the equivalent of traveling ten [thousand li]. Then get rid of the eight wrongs; that is the equivalent of crossing eight thousand [li]. See essential nature in every moment, always acting with impartial directness, and you will arrive in a finger-snap and see Amitabha Buddha (Huineng & Cleary, 1998, pp. 26-27).
Huineng, & Cleary, T. F. (1998). The Sutra of Hui-neng, grand master of Zen: With Hui-neng’s commentary on the Diamond Sutra. Boston: Shambhala.
Shao, P. (2006). Huineng, Subhūti, and Monkey’s Religion in “Xiyou ji”. The Journal of Asian Studies,65(4), 713-740. Retrieved from www.jstor.org/stable/25076127
Shao, P. (1997). Monkey and Chinese Scriptural Tradition: A Rereading of the Novel Xiyouji (UMI No. 9818173) [Doctoral dissertation, Washington University]. Available from ProQuest Dissertations and Theses database.
Wu, C., & Yu, A. C. (2012). The journey to the West: Vol. 1. Chicago, Illinois: University of Chicago Press.
The following story sketch was originally posted on my external blog on the Historum website. The site recently switched to a new server but the blogs have yet to be migrated. I’m posting it here for posterity. Regular articles will resume after this entry.
As a lover of Chinese mythology and a former primatology major, I’ve always wanted to create my own primate-based character similar to Sun Wukong. I originally wanted him to be the son of Monkey or the son of one of his advisers or allies during his days as a demon. Either way, I thought he could train under Sun and gain similar powers. But then I decided that I wanted him to be a more civilized, yet more powerful version of the character; someone who is held in high regard by all beings of the six realms (demons, hungry ghosts, animals, humans, asuras, and devas) of Buddhist cosmology, as well as the Buddha himself. After reading about the ancient Chinese view of the gibbon, [A] a small, long-armed, arboreal ape native to Asia (fig. 1), I thought the character could be an ape immortal. It was only recently that I decided to pair him with a female since gibbons generally mate for life.
Fig. 1 – A gibbon soaring through the treetops. Photo by Sachin Rai. A larger version can be found here.
A rough sketch of the story is presented below. The tale is meant to be a standalone story, but it includes details that explain the origin of Monkey and how his life parallels his spiritual parentage. I’ve drawn upon traditional Chinese religious and vernacular texts for inspiration. The notes contain important information on the texts I used and why particular plot choices were made.
I. Story Idea 1
The Dao (道, the way) gives birth to the One (yiqi, 一氣, the first breath); The One gives birth to the Two (yin and yang, 陰陽); The Two gives birth to the Three (San qing, 三清, the Three Pure Ones); The Three gives birth to the Ten Thousand Things. The Ten Thousand Things carry the Yin and enfold the Yang; Kneading gently, they create harmony. [B]
In the beginning of the universe, the Three Pure Ones, the manifestations of the Dao, use the vital energies of the cosmos to create heaven, earth, and all living things. Among the first to be created are two gibbons, a male and a female (fig. 2). They become the progenitors of all apes and monkeys, just like the phoenix and his mate, the next to be created, are the progenitors of all birds. Being embodiments of yin and yang sexual forces, the pair propagates quickly. They frolic with their children and the following generations through the mountain tops soaking up qi (氣), prolonging their lives for thousands upon thousands of years. And Like modern apes, the pair shows a propensity for observation, watching the cyclical movement of the stars and planets and becoming aware of the ebb and flow of qi, studying the energy and cultivating its mysteries over endless eons.
Once their family grows to titanic proportions, the gibbons wield their arcane knowledge to create an island home, raising up Flower-Fruit Mountain (Huaguo shan, 花果山) from the ocean. There, they construct the Water Curtain Cave (Shuilian dong, 水簾洞) from which they continue to plumb the depths of the Dao. [C] Their exploration takes them to the heights of the mountain where heaven meets earth, using the corresponding yin (earth/female) and yang (heaven/male) energy to fuel their reenactment of the creation of the cosmos through sexual union. By chance, these powerful, creative sexual energies are absorbed by a boulder atop the mountain. [D]
As mated gibbons often do, the pair sings the most beautiful duets that echo throughout time and space. [E] The power of their song continues to increase as their immortal lives extend through the ages. It becomes so powerful that the duet is capable of crumbling mountains, churning the oceans, and shaking the very firmament of heaven. In fact, their song inadvertently topples one of the mountain pillars supporting the sky, and so the deviNuwa (女媧) is forced to mend the heavens with five magic stones. [F] The primordial devas and spirits fear what might happen if the couple continues, so they plead with the gibbons to separate in order to avoid destroying the cosmos. They promise to allow the pair to see one another at some fixed period of time in the distant future.
The immortal lovers reluctantly agree and isolate themselves to two separate holy mountains; [G] the male becomes known as the “Eastern Ape Immortal” (東猿仙) and the “Ape Patriarch” (Yuan jiazhang, 猿家長), while the female becomes known as the “Western Ape Immortal” (Xi yuan xian, 西猿仙) and the “Ape Matriarch” (Yuan nu jiazhang, 猿女家長). The two are much sought after by animal, human, devil, and deva to teach them the essence of the Dao. Both become the religious teachers of countless beings, from the lowliest creature to the purest deva in the highest heaven. Former students include the Tathagata Buddha and the immortal Subodhi. [H]
The primordial devas are eventually superseded by deified humans after a great battle between the Shang and Zhou Dynasties. [I] The newly appointed August Jade Emperor (Yuhuang dadi, 玉皇大帝) and the rest of the heavenly retinue go about setting the cosmos into order. The promise made by the primordial devas is lost to time.
It is during the interim when the previously mentioned boulder, having been nourished by the light of the sun and moon for centuries, births a stone embryo that is eroded by the elements into a stone monkey. He becomes the king of the monkeys on Flower-Fruit Mountain by rediscovering the Water Curtain Cave that the previous generations of his kin had forgotten long after the Ape Immortals went into exile. The monkey eventually trains under Subodhi, receiving the religious name Sun Wukong (孫悟空, Monkey Awakened to Vacuity) (fig. 3), and achieving great magical powers with which he later uses to rebel against heaven for not recognizing him as a full-fledged god. After being imprisoned by the Buddha for 600 years, Sun redeems himself by escorting the monk Tripitaka (Sanzang, 三藏) to India, and for this he is rewarded with Buddhahood, becoming the “Victorious Fighting Buddha” (Dou zhansheng fo, 鬥戰勝佛).
Fig. 3 – A modern depiction of Sun Wukong (larger version). A photomanipulation by the author.
After the fixed period of time has elapsed, the primordial gibbons request to leave their individual exile. The August Jade Emperor, however, refuses due to the potential for danger. Angered because heaven went back on its word, the immortal lovers leave their exile anyway, and so all of the devas, spirits, and devils struggle to keep them apart. This is an impossible task given that the two are among the highest immortals. A great battle ensues in which the pair uses their knowledge of the Dao to put the celestial army into disarray. For instance, the Ape Patriarch is a master of transformations; he grows to titanic proportions, multiplies his long arms, and captures the most powerful Daoist and Buddhist deities in his vice-like hands. The Ape Matriarch is a mistress of illusions; she clouds the minds of the soldiers, making them think they are fighting her when they are really fighting each other. [J] In addition, their individual songs have grown in power, now capable of destroying anything by separating the yin and yang forces therein (fig. 4).
Fig. 4 – A gibbon yawning. Imagine powerful sound waves emanating from its mouth. A larger version can be found here.
The August Jade Emperor begs the Buddha to intervene like he had done for the rebelling Sun Wukong in the past. But considering that heaven went back on its word and the ape immortals are both friends and former teachers of the Enlightened One, the Tathagata sends their spiritual son, the Victorious Fighting Buddha, to ask them to pacify their rage instead of using trickery to halt the onslaught. [K] After a brief reunion, the pair acquiesces, and all three travel by cloud to the Buddha’s abode on Vulture Peak (Lingjiu shan, 靈鷲山) to discuss the matter. The immortal lovers opine the great injustice done to them by the heavenly hierarchy. The Buddha knows their duet is part of their primordial animal nature and is the ultimate expression of their love, which reaches back to the very beginning of time. Unfortunately, he realizes that the power of their song could destroy the universe if allowed to take place.
After some thought, the Tathagata gives them a lesson on the cyclical dissolution of the cosmos: at the end of each Mahakalpa (Da jie, 大劫), the universe is destroyed by a different element. There are fifty-six destructions by fire, seven by water, and one by wind. The latter is the most powerful, destroying all earthly and heavenly realms below the pure realm inhabited by the Buddha and his retinue. The Tathagata then suggests a compromise in which the couple can remain as his permanent guests of the Buddha realm, where they can frolic with the Victorious Fighting Buddha. This way the gibbons will be free to sing their melodious song without fear of negative effects. And when the end of the sixty-fourth Mahakalpa comes to a close, their song will serve the function of the wind element to bring about the dissolution of the universe to make way for the new one. [L]
II. Background information
A) The Chinese viewed the gibbon (Yuan, 猿) as symbolic of Confucian gentlemen and Daoist immortals. Their long arms were thought to be evidence of their expertise in soaking up qi. This resulted in long lives and occult powers (Geissmann, 2008).
B) This is based on chapter 42 of the Daodejing (道德經), the premiere holy text of Daoism. The original passage has been interpreted differently by different scholars. I’m using the interpretation presented in Laozi and Wilson, 2012, p. 197. The cited text, however, makes no mention of the Three Pure Ones. This is based on later Daoist texts and folk views on the supreme immortals. See Stevens, 1997, pp. 68-70.
C) JTTW never explains where the magical cave came from. This is my attempt to give it an origin story.
D) JTTW states the following about the boulder: “Since the creation of the world, it had been nourished for a long period by the seeds of Heaven and Earth and by the essences of the sun and moon, until, quickened by divine inspiration it became pregnant with a divine embryo” (Wu & Yu, 2012, p. 101). I’ve never been satisfied with the explanation for Monkey’s birth. Why would the rock produce a simian character? This is why I wrote that the Ape Immortals make love atop of the mountain, thereby impregnating the boulder with powerful, creative energies. In Daoist sexual practices, earth and heaven are often euphemisms for the feminine and masculine sexual energies of yin and yang (Wile, 1992, pp. 11-12 and 28-29). Therefore, what I have proposed is simply a difference in semantics.
E) Gibbon duets have an ethereal quality. Those wishing to listen to some can do so here and here (make sure your volume is not too high). It’s interesting to note that gibbons can naturally perform what takes professional opera singers years of dedicated practice to achieve (Lougheed, 2014).
F) The original mythology has the pillar being fallen by a water demon. I guess an explanation could be included somewhere that the original reason for the disaster, the gibbon song, was forgotten to time and confused with a different incident.
G) I wanted there to be a parallel between Monkey’s imprisonment and the pair’s exile, both of which are connected to mountains.
H) The Buddha’s tutelage under the gibbons happens in the distant past when he is still a Bodhisattva in the Tushita heaven. I listed Subodhi because I wanted there to be a further link between Monkey and the Ape Immortals. Therefore, the skills of Sun Wukong’s spiritual parents are transmitted to him by their former student.
I) This is based on the events in the 16th-century Chinese classic Fengshen Yanyi (封神演義), or Investiture of the Gods. In the story, chaos in heaven causes many gods to be reborn on earth as various heroes of the competing Shang and Zhou Dynasties. The King of Zhou wins the conflict and his strategist, an apprentice of the supreme immortal Yuanshi Tianzun (元始天尊), one of the Three Pure Ones, uses a magic list to deify the souls of those who died in battle. Thus, heaven is repopulated once more (Stevens, 1997, p. 60).
J) The strengths of each correspond to the skills passed on to the Buddha and the immortal Subodhi. Again, I wanted there to be a parallel between Monkey and his spiritual parents. The pair rebels like he did, but they do so because of injustice, not pride. However, I must say that lofty immortals would have surely evolved passed such earthly “wants and needs” (e.g. lust and anger). Daoist literature and vernacular Chinese fiction often describes immortals as being celibate. But the immortal love of the couple may transcend what might be expected of human-based immortals. That’s why I present them as living embodiments of yin and yang. Wile (1992) states: “The early [Daoist] texts are marked by the existential loneliness of yin and yang for each other, and their union consummates a cosmic synergy” (p. 29).
K) An example of trickery would be the way that the Buddha uses illusion to make Monkey think that he has left his palm in the seventh chapter of JTTW.
L) Buddhism recognizes a measurement of time called a Kalpa (jie, 劫), which can be many millions or even billions of years long depending on the tradition. Said traditions recognize between four and eighty kalpas (Robert & David, 2013, p. 409). The total of these respective ranges make up a Mahakalpa (dajie, 大劫), which is divided into four periods of nothingness, creation, subsistence, and finally destruction, each period being between one and twenty kalpas long (Robert & David, 2013, p. 496). For more information on the cyclical destruction of the universe by fire, water, and wind, see my article here.
III. Story idea 2
Last year I wrote an article that explored other stone-born figures from world mythology. In the conclusion I cautiously suggested that Wukong’s birth and later rebellion was influenced by the Hurrian myth the “Song of Ullikummi” (c. 1200 BCE), which appears in an extant Hittite cuneiform text comprising three fragmented clay tablets. For example, one scholar noted similarities between Ullikummi and a later figure from Greek mythology: “(1) The initial situation: the big stone; (2) a god fertilizes the stone; (3) the stone gives birth to a child; (4) the child thus created is a rebel against the gods; (5) the gods gather and plan countermeasures; (6) the enemy of the gods is rendered harmless” (see the linked article). Anyone who has read Journey to the West will no doubt notice the striking similarities with Monkey’s tale. Therefore, I think Ullikummi’s story would be a solid basis for a more authentic origin story for the Monkey King.
While the ancient tale is named after the eponymous stone monster (fig. 5), the story follows the machinations of Kumarbi, a resentful former ruler of the gods, who wishes to usurp the throne from his son, the storm god Tesub. Kumarbi sets about doing this by bedding a massive stone in an effort to produce a being powerful enough to rout the gods. Upon its birth, the doting father gives the creature a name meaning “Destroy Kummiya”, foreshadowing its intended fate to destroy Tesub’s home.
Fearing that it may be killed by the gods before coming into full power, Kumarbi has the monster hidden in the underworld, where it is placed on the right shoulder of the Atlas-like god Upelluri. The creature quickly multiples in size, growing nine thousand leagues tall, eventually reaching heaven. When the goddess Ishtar fails to seduce the blind and deaf monster, the warrior god Astabi leads seventy deities into battle against the lithic menace only to be defeated and cast into the sea below. Tesub abandons the throne and, along with his vizier and brother Tasmisu, seeks the aid of Ea, the god of wisdom and witchcraft, who travels to the underworld in search of the creature’s origins. Upon questioning Upelluri, who effortlessly carries the weight of the heavens, earth, and sea, Ea learns a great weight, which turns out to be the monster, pains the titan’s right shoulder. In the end (of the third and final extant tablet), Ea calls for a tool originally used by the old gods to cleave heaven and earth and chisels Ullikummi free of Upelluri’s shoulder, thus breaking the monster’s base of power and leaving it vulnerable to attack by the gods. One scholar suggests there’s a missing fourth tablet that describes the monster’s ultimate defeat (again, see the linked article).
Fig. 6 – A modern depiction of Xingtian (larger version). Artist unknown.
Now, I’ve previously written a story sketch in which Master Subodhi’s school is actually a training ground for an immortal monastic army akin to the Shaolin Temple. I speculated that Wukong’s skill in martial arts and troop movement would come from his time serving as a soldier and eventual officer in this army. Additionally, I suggested that the baddie whom the army faces is the headless monster Xingtian (刑天) (fig. 6), who originally battled the supreme god Shangdi for control of the universe and was beheaded after his defeat. Perhaps he or a figure like him follows in Kumarbi’s footsteps and beds a stone, in this case the rock on the Mountain of Flowers and Fruits, in an effort to create a powerful son to finish what he started. Then, he works in the shadows, influencing the direction of Monkey’s life, leading to his famous rebellion against heaven. Wukong’s defeat of the seventy-two major gods in the heavenly army  would mirror Ullikummi routing the seventy gods led by Astabi. Likewise, the Jade Emperor’s call to the Buddha, leading to Monkey’s defeat, mirrors Tesub’s plea to Ea and the eventual downfall of the stone monster. Thoughts?
1) Koss (1981) writes: “Adding up the number of gods listed here [see Wu & Yu, 2012, p. 169] from the Twenty-Eight Constellations through the Deities of the Five Mountains and the Four Rivers, the number arrived at is seventy-three, if 東西星斗 [dongxi xingdou, the “Stars of East and West”] is counted as two, which Yu does in his translation, or seventy two, if the latter is taken as one, which is another possible interpretation” (p. 84).
In chapter 88, the pilgrims arrive in the lower Indian prefecture of Jade Flower District (Yuhua xian, 玉華縣), which strikes Tripitaka as a spitting image of the Tang Chinese capital of Chang’an. There, the disciples’ monstrous appearance rouses the local ruler’s three sons to action, respectively wielding two staves and a battle rake against what they think are demons come to harm their father. However, they soon learn Monkey, Pigsy, and Sandy are celestial warriors possessing magical versions of their mere earthly arms. The three princes are later accepted as disciples, the oldest wanting to learn Monkey’s techniques and the second and third oldest wanting to learn from Pigsy and Sandy in turn. But when they fail to lift the monks’ celestial weapons, Monkey performs an arcane ritual in which he bestows each prince with superhuman strength and durability:
In a secluded room behind the Gauze-Drying Pavilion, Pilgrim traced out on the ground a diagram of the Big Dipper. Then he asked the three princes to prostrate themselves inside the diagram and, with eyes closed, exercise the utmost concentration. Behind them he himself recited in silence the true sayings of realized immortality and intoned the words of Dharani as he blew divine breaths into their visceral cavities. Their primordial spirits were thus restored to their original abodes. Then he transmitted secret oral formulas to them so that each of the princes received the strength of tens of thousands of arms.  He next helped them to circulate and build up the fire phases, as if they themselves were carrying out the technique for shedding the mortal embryo and changing the bones. Only when the circulation of the vital force had gone through all the circuits of their bodies (modeled on planetary movements) did the young princes regain consciousness. When they jumped to their feet and gave their own faces a wipe, they felt more energetic than ever. Each of them, in fact, had become so sturdy in his bones and so strong in his ligaments that the eldest prince could handle the golden-hooped rod, the second prince could wield the nine-pronged muckrake, and the third prince could lift the fiend-routing staff (Wu & Yu, 2012, pp. 202-203).
1. “Pilgrim traced out on the ground a diagram of the Big Dipper.”
The Big Dipper (gang dou, 罡斗), also known as the Northern Dipper (beidou, 北斗), is a pattern of seven stars associated with the constellation Ursa Major(fig. 1). Daoism considers the pole star of this pattern to be the center of the cosmos through which imminates “primordial breath” (generative qi), which has long been deified as the great god Taiyi. The constellation is associated with a Daoist ritual known as Bugang (步綱/罡, “Walking the Guideline”) in which a practitioner paces the Big Dipper pattern with their feet on the ground. This ritual dance is synonymous with the much older shamanistic Yubu (禹步, “Paces of Yu”) used by ancient Sage Kings to conquer primordial chaos by pacing the stars and planets into motion, thereby directing the seasons and passage of time. The ritual involved pacing an inwardly spiraling circular pattern while dragging one foot behind the other in imitation of the limp adopted by Yu the Great after over-exerting himself quelling the fabled World Flood (fig. 2). Later Daoists viewed Yubu as a means of gaining immortality because the limping, three pace-style walking pattern symbolized the practitioner spanning the three realms of Earth, Man, and finally Heaven (this has an interesting Vedic correlation).  But, most importantly, by the Tang and Song dynasties, bugang served the purpose of purifying the area before an altar, ensuring the liturgy to follow takes place in a consecrated space. In fact, some sources interchange the characters for Bugang with the homonyms 布剛, meaning “distributing strength”, which denotes the demonifugic properties of the dance (Andersen, 1989). Therefore, Monkey draws the Big Dipper talisman on the ground in order to create a sacred space free of any negative influences.
Fig. 1 – The location of the Big Dipper in relation to the Ursa Major constellation (larger version). Originally from this Futurism article. Fig. 2 – A diagram showing the inwardly spiraling pattern of Yubu (top) and the dipper pattern of Bugang (bottom) (larger version). Take note of the spiral’s limping, three pace-style walking pattern. Originally found on this wordpress article.
2. “Then he himself recited in silence the true sayings of realized immortality and intoned the words of Dharani…”
The “true sayings” (zhenyan, 真言) is the Chinese term for Mantra, meaning “spell” or “magical formula”. A mantra is “a syllable or series of syllables that may or may not have semantic meaning, most often in a form of Sanskrit, the contemplation or recitation of which is thought to be efficacious” (Robert & David, 2013, p. 529). The most famous mantra is of course Om Mani Padme Hum, the very same six-syllable prayer that was used to weigh down the mountain holding Monkey prisoner for rebelling against heaven.
The “true sayings” is often used as an abbreviation for Dharani (tuoluoni/zongchi, 陀羅尼/總持), a Sanskrit term meaning “mnemonic device” (fig. 3). Like mantras, dharani are comprised of syllables, but these instead serve to remind practitioners of broader concepts, for example a single syllable representing the first letter of a much longer phrase. There exists four types of dharani said to be used by Bodhisattvas to achieve enlightenment: 1) those used for teaching interpretations of Buddhist law; 2) those used for understanding the exact meaning of important words; 3) those used for casting spells; and 4) those used for spiritual endurance in the face of suffering (Robert & David, 2013, pp. 241-242). The third type, which concerns us, falls under a category of sutra recitation called Paritta (minghu/minghu jing, 明護/明護經), which is Pali for “protection”. The historical Buddha is known to have delivered paritta verses, including those for “protection from evil spirits, the assurance of good fortune, exorcism, curing serious illness, and even safe childbirth” (Robert & David, 2013, p. 630).
In both cases zhenyan/mantra and dharani refer to magical formulas of sorts and were no doubt chosen because they gave the ritual an heir of arcane authenticity. Additionally, I suggest the use of dharani may have also been chosen to denote a spell of protection, as in Sun wanted to protect the princes during the transformation of their bodies.
(Note 06/15/19: Feng Dajian of Nankai University notified me via Twitter that he disagrees with Anthony C. Yu’s 2012 revised translation (cited above) associating the “True Sayings” with the Buddhist Dharani. This is because he feels the ritual is overtly Daoist, noting that the religion also has its own True Sayings.)
3. “…as he blew divine breaths into their visceral cavities. Their primordial spirits were thus restored to their original abodes.”
Journey to the West translator Anthony C. Yu (Wu & Yu, 2012) notes this section “is an abbreviated or paraphrastic account, in fact, of the neidan (internal or physiological alchemy process)” (p. 396, n. 8). Monkey already went through this process in chapter two when he practiced a series of breathing and energy circulation exercises that resulted in his immortality. Therefore, he uses his own hard-won “divine breath” or “immortal energy” (xianqi, 仙氣) to fortify the princes’ bodies by drastically speeding up the years-long process of internal cultivation to only a matter of hours or minutes. Monkey’s breath bolsters their own energy, helping them to achieve “primordial spirits” (yuanshen, 元神), a term commonly associated with Buddhahood or enlightenment. In Daoism, the term is synonymous with the attainment of immortality via the formation of a “Sacred Embryo” (shengtai, 聖胎) (fig. 4), which is forged from spiritual energies over long years of self-cultivation (Darga, 2008).
Fig. 4 – The Sacred Embryo is sometimes depicted as a baby (or in this case a Buddha) on a practitioner’s stomach (larger version). Found on this blog.
4. “He next helped them to circulate and build up the fire phases…”
The fire phases (huohou, 火候) comprise the process of circulating spiritual energy throughout the body at prescribed times (fig. 5). Monica Esposito (2008) writes there are three phases in total, making up two distinct periods of activity and rest:
The first is a phase of “yangization” in which Yang augments and Yin decreases. This is described as a warlike or martial period, corresponding to the advancement of a light called Martial Fire (wuhuo 武火) or Yang Fire (yanghuo 陽火) that purifies by burning and eliminates defiled elements to release the Original Yang and increase it. At the cosmic level, the beginning of this phase is symbolized by the winter solstice (zi 子) and by the hexagram fu 復 ䷗ (Return, no. 24), which indicates the return of Yang. This is followed by a phase of balance, a time of rest called muyu ([沐浴] ablutions). At the cosmic level, this phase is symbolized by the spring and autumn equinoxes and by the hexagrams dazhuang 大壯 ䷡ (Great Strength, no. 34) and guan 觀 ䷓ (Contemplation, no. 20). The third stage is a phase of “yinization” in which Yin augments and Yang decreases. This period, called Civil Fire (wenhuo 文火) or Yin Fire (yinfu 陰符), corresponds to a decrease of the light. The adept achieves the alchemical work spontaneously and without any effort or voluntary intervention; water descends to moisten, fertilize, and temper fire. At the cosmic level, this phase is symbolized by the summer solstice (wu 午) and by the hexagram gou 姤 ䷫ (Encounter, no. 44) (p. 531).
Mastering the complicated chronological rhythm of this process is considered the best kept secret of internal alchemy (Esposito, 2008). Therefore, Monkey navigates this temporal maze for the princes, ensuring the spiritual energy that he has helped them cultivate ebbs and flows when prescribed. Once again we see Sun has sped up a lengthy process to only a few hours or minutes.
Fig. 5 – A chart showing the fire phases, the 12 phases of the moon, and the corresponding hexagrams (larger version). From Kim, 2008, p. 528.
II. Similarities to Comic Book Heroes
Despite the ritual’s relationship to internal cultivation and the attainment of immortality, the process only bestows the princes with new, adamantine bodies capable of superhuman strength. They in essence become the fantasy equivalent of today’s comic book superheroes. The princes gaining power from a divine being is similar to the concept of “Divine Empowerment” from DC Comics. A good example is Captain Marvel (fig. 6), a child-turned-adult who receives super strength (among other powers) from a battery of Western gods and sages through the medium of a divine wizard.
This fascinating strength-bestowing ritual draws on multiple aspects of Buddho-Daoist ceremony and internal alchemy. First, Sun chooses a secluded room where he traces a diagram of the Big Dipper on the floor in order to consecrate the space. Second, he recites magical spells likely intended to protect the princes during their bodily transformation. Third, Monkey uses his own divine breath to ignite their spiritual energy, manually fanning the flames to higher levels of spiritual attainment. Finally, he controls the ebb and flow of the resulting energy throughout their bodies according to a prescribed chronological rhythm. In all, Sun shortens a years-long process to only a few hours or minutes.
1) The original English translation says “a thousand arms”, but the Chinese says 萬千 (wanqian), which is a literary term for “tens of thousands” or “myriad”. Therefore, the translation has been corrected
2) Andersen (2008) notes the three paces are similar to those used by Vedic priests:
It would appear, in other words, that even in this early period the Paces of Yu constituted a close parallel to the three Strides Viṣṇu in early Vedic mythology, which are thought to have taken the god through the three levels of the cosmos (thereby establishing the universe), and which indeed, just like the Paces of Yu in Taoist ritual, are known to have been imitated by Vedic priests as they approached the altar—and in the same form as the Paces of Yu, that is, dragging one foot after the other (pp. 238-239).
Andersen, P. (1989). The Practice of Bugang. Cahiers d’Extrême-Asie, 5. Numéro spécial Etudes taoïstes II / Special Issue on Taoist Studies II en l’honneur de Maxime Kaltenmark. pp. 15-53.
Andersen, P. (2008). Bugang In F. Pregadio (Ed.), The encyclopedia of Taoism: Volume 1 (pp. 237-240). London [u.a.: Routledge].
Darga, M. (2008). Shengtai In F. Pregadio (Ed.), The encyclopedia of Taoism: Volume 2 (pp. 883-884). London [u.a.: Routledge].
Esposito, M. (2008). Huohou: 2. Neidan In F. Pregadio (Ed.), The encyclopedia of Taoism: Volume 1 (pp. 530-532). London [u.a.: Routledge].
Kim, D. (2008). Houhou: 1. Waidan In F. Pregadio (Ed.), The encyclopedia of Taoism: Volume 1 (pp. 526-530). London [u.a.: Routledge].
Robert, E. B. J., & David, S. L. J. (2013). The Princeton Dictionary of Buddhism. Princeton University Press.
Wu, C., & Yu, A. C. (2012). The Journey to the West (Vol. 4). Chicago, Illinois : University of Chicago Press.
The beginning of chapter seven sees Sun Wukong transported to the realm above to be executed for his rebellion against the primacy of heaven. However, his immortal body proves impervious to blades, fire, and lightning. Laozi theorizes Monkey’s extreme invulnerability is the result of having consumed large quantities of immortal peaches, wine, and elixir that were later refined in his stomach into “a solid single mass”. The Daoist god goes onto to suggest that the demon be subjected to his Brazier of Eight Trigrams (Bagua lu, 八卦爐) in order to separate the elixir and make his subsequently weakened body susceptible to death:
Arriving at the Tushita Palace, Laozi loosened the ropes on the Great Sage, pulled out the weapon from his breastbone, and pushed him into the [brazier]. He then ordered the Daoist who watched over the brazier and the page boy in charge of the fire to blow up a strong flame for the smelting process. The brazier, you see, was of eight compartments corresponding to the eight trigrams of Qian [☰/乾], Kan [☵/坎], Gen [☶/艮], Zhen [☳/震], Xun [☴/巽], Li [☲/離], Kun [☷/坤], and Dui [☱/兌].  The Great Sage crawled into the space beneath the compartment that corresponded to the Xun trigram. Now Xun symbolizes wind; where there is wind, there is no fire. However, wind could churn up smoke, which at that moment reddened his eyes, giving them a permanently inflamed condition. Hence they were sometimes called Fiery Eyes and Diamond Pupils (Wu & Yu, 2012, p. 189).
Laozi checks the furnace forty-nine days later expecting ashes, but is surprised when Sun Wukong emerges and kicks over the mystical oven (fig. 1). This episode has two likely sources.
The first source is The Story of How Tripitaka of the Great Tang Procures the Scriptures, the earliest edition of Journey to the West published during the 13th-century. The 17th chapter describes the trials of Daffy (Chi na, 癡那), a merchant’s son, at the hands of his evil stepmother Meng (孟). She resents the boy because he stands to inherit all of his father’s wealth, leaving her son with nothing. So she and her handmaiden try to kill the heir by respectively boiling the child in a pot, ripping out his tongue, starving him, and finally pushing him into a river, but each time he is magically saved by heaven. For instance, after four days boiling in the pot, Daffy emerges unscathed and claims:
[T]he iron cauldron changed into a lily pad on which I sat, surrounded by the cool waters of a pond. I could sleep or just sit there. It was very comfortable (Wivell, 1994, p. 1203).
Mair (1987) notes the story of a youth being tortured by his stepmother is based on a Dunhuang transformation text with two versions dated 946 and 949, respectively (p. 43). The text focuses on the trials of the future Emperor Shun.  The boiling episode does not, however, appear in the story.
II. Laughing at the Dao
The second source is Laughing at the Dao (Xiaodao lun, 笑道論, 570), an anti-Daoist polemic written as part of a court debate between Buddhist and Daoist representatives vying for state sponsorship. One section recounts Laozi’s rebirth in the mortal world and his later attempt to convert a King in India:
He [Laozi] had (long) hairs on the temples and his head was hoary; his body was sixteen feet tall; he wore a heavenly cap and held a metal staff. He took Yin Xi with him to convert the barbarians. (Once arrived in India) he withdrew to the Shouyang 首陽 mountains, covered by a purple cloud. The barbarian king suspected him of sorcery (妖). He (attempted) to boil him in a cauldron, but (the water) did not grow hot … 
I find this source particularly amusing because the high god of Daoism is in essence subjected to the same punishment as the one he suggests for Sun Wukong.
III. The Furnace in Daoist Alchemy
The furnace has two meanings in Daoist alchemy. The first refers to the physical vessel and stove (dinglu, 鼎爐) combo used in External alchemy (waidan, 外丹) to smelt the elixir of immortality (fig. 2). Kim (2008) describes the various parts and models of this contraption:
The reaction vessel has fire around it (when it is placed inside the heating apparatus), under it (when it is placed over the heating apparatus), or above it (when it is entirely covered by ashes inside the heating apparatus). It may contain an inner reaction-case in which the ingredients are placed. In a more complex model, a “water-vessel” containing water and a “fire-vessel” containing the ingredients can be assembled, the former above and the latter below or vice versa. The vessel must be hermetically closed and should not bear any openings or cracks.
The heating apparatus has fire within it and is often placed over a platform or “altar” (tan 壇). The openings on the wall sides allow air to circulate, while those on the top serve to settle the reaction vessel or to emit flame and smoke. One of the main functions of the heating apparatus is to control the intensity and duration of the heat. (pp. 360-361)
Fig. 2 – An ornate wooden replica dinglu reminiscent of the metal type used in external alchemy (larger version). Fig. 3 – An early 17th-century woodblock print depicting a lidless ding vessel in the lower torso of a Daoist practitioner (larger version).
The concept of consuming alchemically derived elixirs is first mentioned in Discourses on Salt and Iron (Yantie tun, 鹽鐵論, c. 60 BCE). Later, the Token for the Agreement of the Three According to the Book of Changes (Zhouyi cantong qi, 周易參同契, c. 2nd-century CE) standardized the use of toxic materials, such as lead and mercury, for making said elixir, and this idea remained entrenched until the Tang Dynasty (618-907) (Pregadio, 2008, pp. 1002-1003). External alchemy was eventually superseded in popularity by Internal alchemy (neidan, 内丹) from the Tang onward and was still popular during the Ming dynasty (1368-1644) when the final version of Journey to the West was published.
The second meaning is the human body as a metaphor for the furnace (i.e., internal alchemy). The Token for the Agreement of the Three, the aforementioned Daoist text,considers “the 5 organs, 12 vessels, 24 vertebrae, and 360 joints … all part of this body dinglu” (Wang, 2012, p. 192). The corporal furnace, the ingredients (yao, 藥), and the firing time (huohou, 火候) combine to make the “three essentials” (sanyao, 三要) of internal alchemy (Robinet, 2008). The ingredients are yin and yang energy and the firing time is the measured absorption of said energies and the time at which this activity is partaken (Wang, 2012, pp. 192-193). The methods that Sun Wukong use to achieve immortality stand as perfect examples of this process. For instance, he performs breathing exercises after midnight and before noon (in the period of “living qi”) to absorb yang energy. This energy is then purified and circulated throughout his body to power the formation of his immortal spirit.
Monkey’s time in Laozi’s furnace likely borrows from two sources, the story of a child magically surviving boiling in The Story, the 13th-century precursor of Journey to the West, and the story of Laozi magically surviving boiling from Laughing at the Dao, an anti-Daoist polemic of the 6th-century. The latter is humorous as it shows Monkey’s punishment is a recapitulation of the high god’s punishment. Journey to the West presents two forms of alchemy; the concept of Laozi’s furnace refers to “external” alchemy and harkens back to Han Dynasty China when alchemists used such furnaces to fire toxic mercury and lead in an attempt to produce an elixir of immortality; Sun Wukong’s use of breathing exercises and qi circulation is a prime example of “internal” alchemy in which the body is used as the furnace to fire the immortal elixir. External alchemy fell out of favor during the Tang and was superseded by Internal alchemy from then on into the Ming when Journey to the West was published. Therefore, the novel portrays the high god of Daoism as a proponent of the dated external school, while earthly immortals like Monkey are portrayed as proponents of the then current internal school.
Sun Wukong fears the more powerful of his earthly counterparts,  while he gives Laozi little to no respect. For example, when Monkey first escapes from the furnace, “Laozi rushed up to clutch at him, only to be greeted by such a violent shove that he fell head over heels while the Great Sage escaped” (Wu & Yu, 2012, p. 189). This could have been meant as a statement declaring the superiority of the internal over the external.
1) For a complete translation, see Bodman (1994).
2) See Zürcher & Teiser (2007) pp. 299-300 and p. 431 n. 53.
3) One example is his teacher Subodhi.
Bodman, R. W. (1994). The transformation text on the boy Shun’s extreme filial piety. In Mair, Victor H. The Columbia anthology of traditional Chinese literature (pp. 1128-1134). New York: Columbia University Press.
Kim, D. (2008). Dinglu: I. Waidan In F. Pregadio (Ed.), The encyclopedia of Taoism: Volume 1 (pp. 360-361). London [u.a.: Routledge].
Mair, V. H. (1987). Parallels between some Tun-Huang manuscripts and the 17th chapter of the Kozanji Journey to the West. Cahiers d’Extrême-Asie, 3, 41-53.
Pregadio, F. (2008). Waidan In F. Pregadio (Ed.), The encyclopedia of Taoism: Volume 2 (pp. 1002-1005). London [u.a.: Routledge].
Robinet, I. (2008). Dinglu: II. Neidan In F. Pregadio (Ed.), The encyclopedia of Taoism: Volume 1 (pp. 361-362). London [u.a.: Routledge].
Wang, R. (2012). Yinyang: The way of heaven and earth in Chinese thought and culture. Cambridge: Cambridge University Press.
Wivell, C. S. (1994). The story of how the monk Tripitaka of the great country of T’ang brought back the Sūtras. In Mair, Victor H. The Columbia anthology of traditional Chinese literature (pp. 1181-1207). New York: Columbia University Press.
Wu, C., & Yu, A. C. (2012). The journey to the West: Volume 1. Chicago, Illinois : University of Chicago Press.
Zürcher, E., & Teiser, S. F. (2007). The Buddhist conquest of China: The spread and adaptation of Buddhism in early medieval China. Leiden: Brill.