Tag Shaolin monastery

Story Idea: Sun Wukong vs Heracles / Hercules

Jim R. McClanahan 2 Comments

From time to time I like to post a fun blog not directly related to (though sometimes informed by) my research. Regular articles will resume after this entry.

Last updated: 04-08-2026

Readers may remember that DEATH BATTLE! (episode 162) featured a fight between Sun Wukong from Journey to the West (Xiyou ji, 西遊記, 1592 CE, “JTTW” hereafter) and Heracles / Hercules from Greco-Roman myth (fig. 1). The episode begins with the demi-god trekking up a mountain in order to fulfill the 11th of his famous 12 labors: procuring the Golden Apples of the Hesperides (Salapata, 2021), but he instead finds Monkey holding the fruit—food meant for his master, Tripitaka. Heracles demands the apple at sword-point, but he quickly discerns that the produce he’s been given was created from a magic hair. This leads to a deadly confrontation.

As I explain in my analysis of the episode, I initially liked how the fight began because both characters are known for stealing fruit in their respective mythologies (see no. 12 in my article listing their parallels). But in hindsight, this didn’t make much sense for two reasons. First, the golden apples are located in a land much further west than India, the scripture-pilgrims’ final destination in JTTW. Monkey could have easily gone to a location closer to their resting spot. And second, having the heroes meet during their respective adventures creates a temporal paradox since both are active at different times—late-Greek bronze age (c. 3000–1000 BCE) vs the early-Tang Dynasty (618–907 CE). Therefore, in the end, the idea is very forced. But what would be a more natural way for the Son of Zeus and the Great Sage Equaling Heaven to come to blows?

This article proposes a more organic reason for conflict via a story idea based on elements from JTTW, Greek myth, Greco-Buddhist art, and Buddhist literature. But take note that the encounter is NOT meant to be a death battle. Remember that the rest of the journey still needs to take place.

Fig. 1 – The official thumbnail for the episode (larger version). Image found here.

Table of Contents

1. Basis for the Story

My pitch is an offshoot of a previous story idea. It follows the historical Xuanzang (玄奘, 602–664 CE) (on whom Tripitaka is based) on his quest for sutras through Central Asia and India, including years-long periods of study. While the original novel sees Daoism practiced by Chinese-speaking people as far away as the Western Continent (i.e. India), this wouldn’t be the case in the real world. Therefore, changes would have to be made to the narrative, such as the appearance of foreign gods outside of the Middle Kingdom. But as I noted in the original article, it would be a lot easier to include the devas of Buddhism (e.g. Shakra, Brahma, Heavenly Kings, etc.) since the religion was practiced throughout the areas traveled by Xuanzang. This, however, wouldn’t exclude gods from other pantheons, like Heracles.

1.1. Heracles as Vajrapani in Greco-Buddhist Art

Now, I can already hear my readers asking, “How could Heracles possibly be associated with the gods of Buddhism?” Well, the first Greeks arrived in Central Asia and India during the reign of Darius the Great (550–486 BCE) and later Alexander the Great (356–323 BCE). And just like American Gods, these soldiers, merchants, artisans, and farmers brought their religion with them. The convergence of these two cultures eventually resulted in the demi-god appearing alongside Tathagata in the 1st to 3rd century CE Greco-Buddhist art of Gandhara (modern day NW Pakistan to E and NE Afghanistan) (fig. 2). The Greek hero takes the place of the Buddha’s loyal protector, the yaksha-turned-dharma guardian Vajrapani (Sk: वज्रपाणि, lit: “Vajra [Thunderbolt] in hand”; Ch: Jingang shou pusa, 金剛手菩薩, lit: “Bodhisattva holding the vajra”). (I have to say that Heracles’ association with the thunderbolt is super fascinating given who his father is.) In fact, the common image of Vajrapani as a muscular, club-wielding deva in East Asia (fig. 3) is directly linked to his depiction as Heracles in Gandharan art!

I won’t go into further detail here since I’ve already taken the liberty of archiving papers on the subject in preparation for this article:

Archive #50 – Heracles as Vajrapani

Fig. 2 – Detail of a stone carving of the Buddha preaching while Heracles-Vajrapani watches over him, Gandhara, 2nd or 3rd century CE, Schist (larger version). He wields a gada mace in his right hand and holds a bone-like vajra-club in the left. Adapted from an image found here. Copyright the Trustees of the British Museum. Fig. 3 – A Tang-era painting of Vajrapani, Dunhuang, Gansu Province, China, mid-9th to early-10th century CE, ink and colors on silk (larger version). Take note of his muscular physique and wispy beard. The vajra-club in his left hand is obscured by his leg. Image found here. Copyright the Trustees of the British Museum. See here for a Tang-era painting of Vajrapani with a visible club.

1.2. Historical Monkey King and Vajrapani Crossovers

Sun Wukong and Vajrapani have technically met before. For example, in the 13th century CE version of the JTTW story cycle, the Great Sage’s antecedent changes his magic staff into the dharma warrior while facing a white tiger spirit:

Monkey Pilgrim [Hou xingzhe, 猴行者] transformed his golden-ringed staff into a gigantic Yakşa whose head touched the sky and whose feet straddled the earth. In his hands he grasped a demon-subduing cudgel [jiangmochu, 降魔杵]. His body was blue as indigo, his hair red as cinnabar; from his mouth a fiery gleam shot forth over one thousand feet long” (based on Wivell, 1994, p. 1189). [1]

被猴行者將金鐶杖變作一個夜叉，頭點天，腳踏地，手把降魔杵，身如藍靛青，發似硃沙，口吐百丈火光。

The titan eventually crushes her with his weapon (Wivell, 1994, p. 1189). The “demon-subduing cudgel” is another name for Vajrapani’s vajra-thunderbolt.

Also, the Monkey King interacts with Vajra warriors (Jingang, 金剛) related to Vajrapani numerous times in the standard 1592 CE JTTW. In chapter 52, his way is momentarily barred by the “Eight Great Vajras” (Ba da jingang, 八大金剛) when he seeks an unannounced audience with the Buddha (Wu & Yu, 2012, vol. 3, p. 24). [2] In chapter 58, the eight warriors fail to stop Wukong and his doppelganger when they fight to the Western Paradise seeking Tathagata’s wisdom to distinguish one from the other (Wu & Yu, 2012, vol. 3, p. 114). After the Bull Demon King is captured in chapter 61, the Great Sage gathers the “Four Great Vajras” (Si da jingang, 四大金剛) and a host of other gods to confront Princess Iron Fan (Wu & Yu, 2012, vol. 3, p. 161). In chapter 77, the four warriors once again momentarily bar his way when he seeks an audience with the Buddha (Wu & Yu, 2012, vol. 4, pp. 27-28). In chapter 98, the four warriors welcome Tripitaka and his companions, including Monkey, upon their arrival to the Western Paradise (Wu & Yu, 2012, vol. 4, p. 347). Later in the same chapter, the Buddha charges the eight warriors with transporting the clerics on a cloud to hasten the completion of their mission and return to paradise (Wu & Yu, 2012, vol. 4, p. 357). But after being ordered to prematurely drop off the pilgrims, leading to Tripitaka’s 81st tribulation, the eight warriors reappear sometime later to complete the trip to China (Wu & Yu, 2012, vol. 4, p. 369). And finally, in chapter 100, the eight warriors spirit them back to the Western Paradise to receive their otherworldly reward (Wu & Yu, 2012, vol. 4, p. 380).

In addition, Sun Wukong and Vajrapani are associated with each other in Shaolin Monastery lore. The latter was historically worshiped as the progenitor of their famous staff method. A stele erected by Shaolin abbot Wenzai (文載) in 1517 CE shows that the deity’s vajra-club had been changed at some point to a Chinese staff (fig. 4) (Shahar, 2008, p. 84). Vajrapani’s yaksha-like Narayana (Naluoyan(tian), 那羅延(天)) form was eventually equated with one of the four staff-wielding “Kimnara Kings” (Jinnaluo wang, 緊那羅王) from the Lotus Sutra in 1575 CE. His name was thus changed from Narayana to Kimnara King (Shahar, 2008, p. 87). One version of the story about his creation of the staff method takes place during the Yuan Dynasty‘s Red Turban Rebellion (1351–1368 CE). Bandits lay siege to the monastery, but it is saved by a lowly kitchen worker wielding a long fire poker as a makeshift staff. He leaps into the oven and emerges as a monstrous giant tall enough to straddle both Mount Song and the imperial fort atop Mount Shaoshi, which are five miles (8.046 km) apart. The bandits flee when they behold this staff-wielding titan. The Shaolin monks later realize that the kitchen worker was none other than the Kimnara King in disguise (Shahar, 2008, pp. 87-88). Shahar (2008) suggests that mythical elements of the story were borrowed from the Monkey King’s adventures. He compares the worker’s transformation in the stove with Sun’s time in Laozi’s Eight Trigrams furnace (Bagua lu, 八卦爐), their use of the staff, and the fact that Monkey and his weapon can both grow to gigantic proportions (Shahar, 2008, p. 109). [3]

Therefore, given the above information, it’s not a stretch to have the two heroes meet in a fanfiction.

Fig. 4 – An ink rubbing of the 1517 CE Shaolin stele showing a titanic Vajrapani defending the monastery from rebels (larger version). From Shahar, 2008, p. 84.

2. The Main Story Idea

I’ve added in-text notes in this section to provide readers with extra context. This way, you won’t have to scroll to the endnotes at the bottom.

Buddhist tradition describes Tathagata visiting the devas to preach the dharma (Buswell & Lopez, 2014, p. 235). With the presence of Greeks in Central and South Asia, I imagine he would also visit the Olympian gods who had gained some influence in the region. (See the 03-28-26 update below for more info). These friendly interactions would lead Zeus to assign Heracles to guard the Enlightened One (fig. 5), thereby forming a link between the Greek and Buddhist pantheons (and explaining the aforementioned art). (See the 10-29-25 and 12-02-25 updates below for a detail from Greek myth that supports this idea.)

Here is where one of many changes to the standard 1592 CE JTTW story happens. In chapter six of the original, the bodhisattva Guanyin recommends that the demi-god Erlang battle the Monkey King after the latter had defeated many of heaven’s greatest warriors (Wu & Yu, 2012, vol. 1, p. 178). In our tale, she instead endorses the demi-god-turned-deity Heracles-Vajrapani (“HV” hereafter). [A]

A) The Son of Zeus became a full-blown god upon his death. After being exposed to a tunic soaked with poisonous hydra blood, Heracles sought release from the immense pain by jumping into a funeral pyre. But the flaming structure was shortly thereafter struck by lightning, signaling his rise to godhood (Romero-Gonzalez, 2021, pp. 273-276). This, of course, takes place hundreds of years before he becomes the protector of the Buddha.

Fig. 5 – A lovely digital painting of Heracles traveling with the Buddha (larger version). By Jacob King (deviantart). Used with permission. Image found here.

(I don’t consider myself a competent story writer, so please look at the following events and dialogue as conceptual in nature. I’m sure a seasoned writer could do the narrative more justice.)

Similar to the standard narrative, the monkey-soldiers of Wukong’s army notify him that heaven has sent another challenger. He emerges from his cave fully armored (refer to section 2.2. here) to see HV for the first time. Like the original, this might be followed by a poem describing the enemy; in this case, a large, muscular, bearded warrior wearing a lion skin and wielding a flaming vajra-club. (See the 02-19-26 update below for a visual.)

[Insert insults from both sides, including the Son of Zeus calling Monkey a “young rogue,” which naturally pisses him off. [B] HV also describes his godly heritage, which is alien to Monkey since he’s not familiar with the Greek pantheon.]

B) The Great Sage has a habit of claiming to be older than the various gods, immortals, spirits, and humans he meets—whether it’s true or not in the first three cases (Wu & Yu, 2012, vol. 1, p. 413, for example). This is exemplified by his self-given nickname “(Maternal/Paternal) Grandpa Sun” (Sun waigong, 孫外公; Sun Yeye, 孫爺爺). But within the story’s timeline, Heracles is indeed hundreds of years older. Writing around 430 BCE, the Greek historian Herodotus claimed that the Son of Zeus lived roughly 900 years before him, placing the demi-god’s life sometime around 1330 BCE. The Greek hero would, therefore, be active around 830 or more years prior to the birth of Wukong (c. 500 BCE).

The pair first take part in a battle of weapons, with Wukong wielding his magic staff and HV his vajra-club. The earth quakes, gods tremble, etc. HV’s powerful strikes push our hero back, causing his staff to painfully vibrate in his hands [C] and create a deafening ringing noise with each hit. Monkey would have a running internal monologue noting the great force of his opponent’s attacks. But despite this, the Great Sage continues driving forward, his weapon hardly leaving the area around HV’s head. [D] At one point, though, a glancing strike from the Greco-Buddhist hero redirects the staff, creating an opening. HV brings his vajra-club down hard on Monkey, but instead of dodging, the latter jerks his head upwards, butting away his opponent’s holy weapon with a loud, metallic bang. [E] The combined forces from the attack and defense might cause destruction to the surrounding area.

C) It may seem impossible for the staff to painfully vibrate in Wukong’s hands, but this indeed happens once in the novel. In JTTW chapter 20, he attempts to bludgeon a tiger-spirit, but when “the rod bounce[s] back up and his hands [a]re stung by the impact” (… 轉震得自己手疼), he learns it was just a big stone covered with the fiend’s sloughed off skin (Wu & Yu, 2012, vol. 1, p. 403).

D) The phrase “hardly leaving the monster’s head” is respectively used in JTTW chapters 41 and 67 (here and here) to describe Wukong’s supreme mastery of the staff (Wu & Yu, 2012, vol. 2, p. 224; vol. 3, p. 249).

E) The feat of headbutting the weapon serves two purposes. First, it’s a response to this 2020 DEATH BATTLE! fanon wiki script that sees Hercules win by smashing the primate immortal’s head to a pulp with his club. (This attack carried over into the official episode, too.) The ending betrays the author’s extremely limited knowledge of JTTW. In the original, the Great Sage’s head is one of the hardest parts of his body, giving him the confidence to voluntarily take blows to the scalp from even magic, bladed weapons with no harm (Wu & Yu, 2012, vol. 1, pp. 314, 383-384, and 408; vol. 2, p. 128; vol. 3, pp. 125 and 373). And two, it highlights the correlation between the invulnerability of Monkey and the Nemean Lion, the first labor of Heracles (March, 2021). Regarding the ending of the fan script, one version of the original mythology sees the Son of Zeus break his olive club over the lion’s head because of how tough its hide is (March, 2021, p. 34).

The novel gives at least three reasons for the Great Sage’s invulnerability. After heaven fails to execute him with bladed weapons and fire and lightning in JTTW chapter 7, Laozi suggests that all of the immortal foodstuff previously consumed by our hero had been refined by his own samadhi fire (sanmei huo, 三昧火), a spiritual flame in the lower abdomen, thus giving him a “diamond body” (jingang zhi qu, 金鋼之軀) (Wu & Yu, 2012, vol. 1, p. 188). Wukong himself later attributes his adamantine nature to his time in the high god’s furnace. In JTTW chapter 34, for example, he claims to have developed a heart of gold, viscera of silver, a head of bronze, and a back of iron, etc. (Wu & Yu, 2012, vol. 2, p. 131). This is refuted in JTTW chapter 75 when he claims to have been born with a head of bronze and iron that was further refined by the furnace (Wu & Yu, 2012, vol. 3, p. 374).

Stunned from the powerful blow, [F] Monkey stumbles around holding his head for a moment but raises his weapon in defense when he sees HV approaching. However, instead of attacking, the Greco-Buddhist warrior pauses combat by raising a hand in front of him. “What a skull!” he exclaims while clapping. “And no hint of blood! I reckon your hide is as tough as a monstrous beast I once fought. [G] Truly impressive! And your staff technique is masterful! Who trained you?”

F) This references how the Nemean Lion was blinded by pain after the blow (March, 2021, p. 34).

G) This reference is obvious.

“I have no teacher. [H] I alone trained my mind and body for three years.” [I]

H) This refers to Wukong’s promise to never reveal the Buddho-Daoist sage, Patriarch Subodhi, as his teacher under threat of karmic torture in the underworld (Wu & Yu, 2012, vol. 1, p. 125).

I) This is the length of time that he spends as an indoor disciple of Subodhi (Wu & Yu, 2012, vol. 1, p. 121).

“A prodigy!” exclaims HV. “But how good is your boxing and wrestling?”

“Ol’ Monkey can handle himself.”

“Let’s see if that’s true. How about we have a friendly sparring match, a test of heroic strength and skill? No weapons and no pesky magic tricks. Agreed?”

Wukong quickly agrees and inserts his shrunken staff into his ear before stripping off his armor from the waist up to match HV’s exposed muscles. HV somehow magically stores his holy vajra-club. The two then square up and launch forward, locking hands and pushing against the other, causing the ground beneath them to tremble and split.

“Extraordinary!” says HV. “How can such a small creature be so powerful?! [J] Were you born of the gods?

J) Many people often forget that Monkey’s normal form is less than 4-Chinese feet (121.92 cm) tall (see here).

“No, I was born from a stone egg.” (See the 02-28-26 update below for an interesting Greek parallel.)

“Oh, like the terrible stone titan and stone goddess! [K] No wonder you achieved this level of strength in such a short time. You have so much raw potential. Why cause trouble for such petty reasons?” [L]

K) These are Ullikumi and Agdistis, two powerful, rebellious, stone-born deities from Western myth (see sections 2.1 & 2.4 here). Referencing the former shows that HV is aware of the Near Eastern pantheon.

It’s interesting to note that lithic births are at least common enough in world myth to have earned a category in Stith Thompson’s Motif-Index of Folk-Literature: “Birth from rock” (T544.1).

L) This refers to Wukong’s rebellion over being given the lowest-ranking position in the Daoist heaven.

[Insert Wukong’s reply. They continue to converse during the battle.]

(This might be a good place to introduce some comedy. HV keeps referencing gods and monsters from other pantheons, making Monkey more and more frustrated:

“What the hell is wrong with you?! I … DON’T … KNOW … THESE … PEOPLE!!! [said in a slow, patronizing voice])

The Great Sage’s internal monologue comments on HV’s diamond grip and the great pressure of his punches. But our hero’s keen eyes notice openings in HV’s defense, allowing him to land blow after blow. However, with each successful attack comes praises from HV. Stinging rib shot. “Good, good!” Cutting elbow strike to the face. “Excellent!” Crushing body slam. “Amazing!”

“Why do you keep lauding me? I’m winning!”

“That would certainly be the case … if we were equals.”

“What do you mean?!”

Smiling, HV explains, “I’ve been testing you! [M] You found all of the openings I offered you, even some that I didn’t intend to because I was apparently too focused on judging your technique. [N] You are a talent the likes of which I’ve never seen before! Thank Father Zeus [or Buddha]! The student I’ve been looking for has finally appeared! Forsake this frivolous rebellion and return with me to the Western Paradise. I promise with my tutelage, you will become one of the greatest warriors of any pantheon!”

M) Perhaps HV decides to test the Great Sage when he sees how well the small primate responds to his opening strikes.

N) It just occurred to me that since the Subodhi appearing in this more realistic version of the story is the historical figure he’s based on, Subhuti, one of the Buddha’s ten principal disciples, the patriarch had to have trained under someone during Tathagata’s lifetime. And considering that HV was the Enlightened One’s bodyguard, perhaps Subhuti learned a little from the Greco-Buddhist hero—apart from other deities, holy men, and warriors, including the Buddha, a member of the Kshatriya class. An interesting implication is that HV would recognize (his or an ally’s) techniques among Wukong’s armed and unarmed attacks or defenses, thereby alerting him that Monkey’s claim of having no master is false. Yet, he would still be supremely impressed that the Great Sage became such a powerful, competent fighter in just three short years.

Fun fact: according to Theocritus, Heracles learned boxing and wrestling from the grim-looking demi-god Harpalycus, son of Hermes (Pache, 2021, p. 10). Apollodorus instead claims his teacher was Autolycus (2.4.9), also a son of Hermes.

“I think you’re full of shit! Ol’ Monkey is whittling away at you, and you’re just trying to talk your way out of it.”

“Well, my offer stands,” HV replies calmly, “but now that I’ve had my fun, it’s time to finish this.”

“Finish what, you bastard?!” Wukong screams in anger. He then unleashes a tornado of powerful punches, kicks, and knee and elbow strikes. But this time they have no effect on the Son of Zeus because he’s no longer playing along.

I’m not quite sure what the next sequence of events would be since I have zero experience choreographing fight scenes, especially between celestial warriors. Perhaps HV displays his true power by running Monkey headfirst through the side of a mountain with an outstretched arm, similar to how the comic book character Omni-Man uses his son, Invincible, like a wedge to slice through an oncoming subway train [warning: gore]. This feat alone would surely cause the primate immortal to question how his opponent’s strength has seemingly increased exponentially. [O] (But upon reflection, this deed seems lacking considering that Wukong himself is shown capable of carrying two mountains while running with great speed. Hopefully someone can suggest a feat for HV that would amaze even the Great Sage.) (See the 02-20-26 update below for a new reason.)

O) This, of course, proves that HV was holding back. It’s important to note that in Buddhist literature, the original Vajrapani is considered the “physical manifestation of the … power … of all the Buddhas” (Buswell & Lopez, 2014, p. 955). Now imagine how much stronger HV would be than Monkey! Apart from his own godly heritage, I guess in my version of JTTW, HV would gain an unfathomable boost in power from serving as the protector and disciple of the Buddha, exposing him to the dharma for centuries—during Tathagata’s lifetime and afterlife following his parinirvana (figs. 6 & 7). This is similar to how the scorpion-demoness becomes so strong in JTTW chapter 55 (Wu & Yu, 2012, vol. 3, p. 72). But HV would be well beyond even her.

I guess the Great Sage would hold off on using magic up to this point as a matter of pride, but maybe his hand is forced when faced with such oppressive strength. Like in the original, he might resort to his magic hairs, summoning hundreds of tiny clones in the hopes of overwhelming the Son of Zeus. [P] However, the Greco-Buddhist warrior quickly neutralizes these—possibly by clapping his hands together and creating a shockwave that blows them away [Q] and destroys the surrounding area—pressuring our hero to take other measures. Maybe Monkey frantically cycles through one trick after another but ultimately fails to best his opponent. (See the 10-26-25 update below for a detail from Greek myth that supports this idea). (It would be fascinating to see how HV deals with Wukong’s three-headed, six-armed war form—surely eliciting comparisons to Geryon.) [R]

To these breaches of their agreement, HV responds with something like, “Magic? You disappoint me.”

[Insert Monkey’s response.]

P) Monkey competes in hand-to-hand combat in JTTW chapters two and 51, and each time he resorts to hair clones when things get out of hand (Wu & Yu, 2012, vol. 1, pp. 128-129; vol. 3, pp. 12-13).

Q) The hair clones can indeed be blown away, as shown by the Yellow Wind Demon in JTTW chapter 21 (Wu & Yu, 2012, vol. 1, pp. 409-410).

R) Thank you to a beta reader of this article for reminding me about Geryon. He is sometimes described as having or depicted with three conjoined bodies, complete with three heads and six arms like Monkey (fig. 8) (Finglass, 2021).

Fig. 6 (Top) – A degraded stone carving depicting the parinirvana of the Buddha, Gandhara, 2nd to 3rd-century CE, Schist (larger version). HV is the first person from the left on the bottom row. He holds his vajra-club in one hand and upraises the other in lamentation. He has an exposed torso, showing off his muscles, in place of his signature lionskin. Housed in the British Museum. Adapted from an image found on Wikimedia Commons. Copyright Marie-Lan Nguyen. Fig. 7 (Bottom Left) – Detail of HV (larger version). Fig. 8 (Bottom Right) – Heracles vs Geryon, Attic black figure on Amphora vase, mid-6th century BCE (larger version). Housed in the Musée du Louvre, Paris.  This is an upscaled version of an image found here. Copyright www.theoi.com.

Ideally, given the parallels between Wukong and the Nemean lion—both are fierce mythological animals, have invulnerable hides, can change shape, [S] and fight someone who is/was a demi-god (Erlang vs Heracles)—I would like to see HV maneuver to Monkey’s back and get him in a chokehold, thereby mimicking how the big cat was originally defeated. [T] But instead of killing the Great Sage, he only intends to choke him to unconsciousness. [U] (Again, see the 10-26-25 update below). And to make matters worse, as the primate immortal fades towards blacking out, he by chance witnesses his beloved monkey army being routed and captured by celestial forces, like the standard version (Wu & Yu, 2012, vol. 1, p. 182). This causes him to lose heart and flee HV’s powerful arms by changing into an intangible ball of light or gust of wind. [V]

S) Matyszak (2015) states that the lion would sometimes take the form of kidnapped women (that it had presumably already eaten) in order to lure unsuspecting heroes into its cave (pp. 46-47). Dr. Matyszak tells me that “it’s not part of the core myth” but “later Roman and Byzantine authors do mention it” (personal communication, October 17, 2025).

T) I really like the ending of Theocritus’ description of the fight:

[After hitting him over the head with a club,] I threw my bow and stitched quiver to the ground, and before he could recover and turn on me again, I grabbed him by the scruff of his powerful neck. Gripping him firmly, I strangled him with my strong hands, tackling him from behind to stop him scratching me with his claws. Standing on his hind paws, I pressed them hard to the ground with my heels and controlled his flanks with my thighs, until I could lift him up lifeless in my arms and lay him out. And mighty Hades took his spirit (March, 2021, p. 34).

U) Someone might claim that it would be impossible to choke out Monkey since he’s a spiritual being, but it’s important to remember that the novel humanizes supernatural figures in order to make them more relatable. For instance, in JTTW chapter 65, Wukong claims that he will die from the lack of air inside of a sealed Buddhist treasure-weapon if he isn’t soon released (Wu & Yu, 2012, vol. 3, p. 217). And he reiterates this near-death experience to Zhu after escaping a few pages later (Wu & Yu, 2012, vol. 3, p. 224). Having read that, I think a blood choke would be more dignified and less dangerous method for subduing our hero.

V) Wukong escapes in the form of a ball of light in JTTW chapters 34 and 42 (Wu & Yu, 2012, vol. 2, pp. 126 and 241). And he turns into a gust of wind to follow a foe in JTTW chapter 60 (Wu & Yu, 2012, vol. 3, p. 140). This could easily be used to escape as well.

A beta reader suggested that I work Erlang and his sworn brothers back into the story. They could track down and capture Monkey. But however the situation is resolved, this would lead to the events of the original story: the Great Sage’s failed execution, his sentence to Laozi’s furnace, his escape and wager with Buddha, his imprisonment beneath Five Elements Mountain, and his eventual release to go on the journey. And since Wukong comes into contact with Erlang once more and the Vajra warriors several times in the standard version, [W] he would likely meet HV again during the pilgrimage. The Son of Zeus might even comment on his positive change in character as Tripitaka’s disciple and protector.

W) The Great Sage meets Erlang again in chapter 63 (Wu & Yu, 2012, vol. 3, pp. 187-191). Regarding Vajra warriors, refer back to section 1.2.

Two beta readers were disappointed by the ending because they didn’t think HV could defeat the Great Sage. As a longtime uberfan of Monkey myself, I understand that sentiment, but they should remember that this is not just the Heracles of Greco-Roman myth, who’s immensely powerful in his own right, able to support the sky on his shoulders in one myth (Salapata, 2021, p. 152). He’s an amalgam of the Greek hero and the Buddha’s protector. Recall that Vajrapani is considered the embodiment of all the Tathagatas’ power (refer back to note O). And If the dharma of one Buddha can easily defeat Monkey (Wu & Yu, 2012, vol. 1, pp. 195 and 199), a being endowed with the power of ALL of them should have no problem subduing our favorite primate immortal.

I feel like this idea has so much potential, but I lack the experience or talent to do it justice here. Hopefully, readers will see through the lackluster description to understand the promise of greatness that it holds. Please let me know if anyone is interested in fleshing out this tale.

Lastly, while finishing this section, I came upon a fun coincidence: ancient Greco-Buddhist stone carvings with HV, the Buddha, and … a monkey (figs. 9 & 10)! They depict “The Monkey Offering Honey (to the Buddha)” (Ch: Mihou xianmi, 獼猴獻蜜; Mihou fengmi, 獼猴奉蜜), a tale from the Tathagata’s lifetime where a primate selflessly offered him honey but shortly thereafter fell and died via drowning or impalement. Thankfully, though, the primate was reborn into the deva realm (Van der Geer, 2022, pp. 439-440). [W] The carvings depict HV watching over the Enlightened One during this event.

Perhaps, based on these images, HV tells Wukong at some point during their confrontation that he reminds him of someone from the past. (Fanfic theory: could the Great Sage be a reincarnation?)

W) The historical Xuanzang mentions a version of this story where the primate is later reborn as a human (Li, 1996/2017, p. 106). He adds that the area where the offering originally happened hosts images of monkeys (mihou xingxiang, 獼猴形像) next to a water tank or pond supposedly dug by a group of them for the Enlightened One (Li, 1996/2017, p. 184). [4]

Fig. 9 (Left) – Detail of a stone doorway fragment with two stacked carvings illustrating “The Monkey Offering Honey (to the Buddha)” story, Gandhara, 1st to 3rd-century CE, Schist (larger version). The upper scene portrays the primate asking for a bowl, while the lower depicts the offering of honey. HV is present in both: first from the left on the top and first from the right on the bottom. He lacks his beard and lionskin but wields his signature weapon. The extra person photobombing the lower scene may be Ananda. Fig. 10 (Right) – The full stone doorway fragment portraying various events from the Tathagata’s life (larger version). Housed in the Guimet Museum, Paris, France. Adapted from an image found on Wikimedia Commons. Copyright Marie-Lan Nguyen. 

3. An Idea for a Sequel

A continuation of the story would open where the original leaves off: after the scripture-pilgrims are elevated in spiritual rank, Tathagata charges HV with escorting the Victorious Fighting Buddha (i.e. Sun Wukong; fig. 11) through the Greek world-system. Imagine the kind of adventures Monkey would have as a Buddha interacting with Classical gods and monsters! It would definitely be a great way of introducing East Asian people to the wonders of Greek myth.

I really like the idea of HV visiting his old pantheon as his vajra is analogous to Zeus’ thunderbolt. Seeing a father-son lightning competition would be great!

Also, as I’ve discussed elsewhere, Wukong and Poseidon could bond over their shared love of horses.

Fig. 11 – Wukong as the Victorious Fighting Buddha (larger version). Imagery based on the iconography of the historical Yuddhajaya Buddha. Art by NingadudeXx.

3.1. Commissioned Art

I have commissioned some illustrators to draw Monkey in ancient Greek style as an experiment to see what he might look like through the lens of Hellenistic artisans.

Fig. 12 – The Victorious Fighting Buddha (larger version). Pencil, fineliners, and alcohol markers on paper. Art by tr0chanter (Instagram and Twitter).

Fig. 13 – Heracles vs Monkey (larger version). Pencil and markers on paper. Art by Dario Virga (Onibotokemaru on Instagram), a friend of the blog. Each character is labeled with their name in Greek. Heracles is “Ἡρακλῆς,” while the Great Sage is “Pithekos” (πῐ́θηκος), meaning “ape, monkey, trickster, or dwarf.” Wukong’s Greek name is very fitting. It’s also part of the modern scientific name for Old world monkeys (Cercopithecoidea).

Fig. 14 – Heracles vs Sun Wukong (larger version). Digital. Art by Jacob King (Twitter, Instagram, Tumblr). I love the cracks.

4. Possible Fanfiction

I can already predict fanfiction set in an alternate timeline where Monkey accepts HV’s offer to become his teacher. The Son of Zeus would spend time instructing Wukong on advanced techniques of boxing, wrestling, and weapons. This, of course, would be taught in tandem with spiritual cultivation. The training might be in preparation for a fighting tournament between the disciples of gods from all pantheons, kind of like Record of Ragnarok (Jp: Shūmatsu no Warukyūre, 終末のワルキューレ; lit. “Doomsday Valkyrie”; fig. 15). The contestants could be fighting for permission to start their own pantheon, thereby becoming a “Sky Father” (Sk: Dyaus-pitr, द्यौष्पितृ; Ch: Tianshang fuqin, 天上父親). Maybe the long-established Sky Fathers share some of their divine spark to kickstart the new world-system.

I REALLY like this idea, but it wouldn’t work for my own purposes since, as stated above, Wukong would still need to go on the journey.

Perhaps the prize could be the chance to help mankind since one of the reasons that Tripitaka is asked to quest for sutras is because they will help free untold numbers of orphaned souls from the torments of hell (see JTTW chapters 11 and 12). Therefore, the tournament would essentially be a contest to see who will be the Tang Monk’s protector. I don’t really like this idea, but it at least supports the original narrative. The Great Sage would win, of course, but he has to agree to have his extraordinary powers (and memories of the tournament) sealed as a test of his resolve or devotion. And his subsequent enlightenment would be the reward for his great deeds performed on the journey.

Fig. 15 – Promotional art for Record of Ragnarok (larger version). Image found here.

5. Updates

Update: 10-11-25

I’ve seen people claim online that Sun Wukong would easily defeat Heracles because the latter’s feats are not as grand as the former. To this, I counter that the deeds of both heroes shouldn’t be compared, for they serve difference purposes. I don’t know of any feats of speed for Heracles, but Monkey’s famous ability to fly 108,000 li (33,554 mi / 54,000 km) in a single cloud somersault is an allegory for instant enlightenment (as explained in section III here). [5] And his feat of carrying two Buddhist mountains on his shoulders is likely an allegory for the Great Sage “supporting” the religion by protecting his master on the quest for sutras (as I suggest here). The deeds of Heracles, however, were probably meant as actual displays of brute strength. For instance, ancient Greek men on lion hunts may have drawn inspiration and courage from the demi-god’s defeat of the Nemean Lion. [6]

Update: 10-26-25

Above, I wrote that “[m]aybe Monkey frantically cycles through one trick after another” in a failed bid to win, and I later added, “I would like to see HV maneuver to Monkey’s back and get him in a chokehold.” Well, I’m happy to report that I’ve found a mythic way to combine these. The Bibliotheca of Pseudo-Apollodorus describes Heracles’s grip tiring out a shape-shifting sea god:

And going on foot through Illyria and hastening to the river Eridanus he came to the nymphs, the daughters of Zeus and Themis. They revealed Nereus to him, and Hercules seized him while he slept, and though the god turned himself into all kinds of shapes, the hero bound him [with his arms (fig. 16)] and did not release him till he had learned from him where were the apples and the Hesperides (2.5.11).

Matyszak (2015) calls this binding a “Herculean head-lock” (p. 150). Therefore, in our story, Wukong cycles through all manner of transformations but can’t break free from HV’s grip! Then he loses heart and flees when he sees his children captured (as mentioned previously).

Fig. 16 – Heracles wrestling Nereus/Triton (larger version). From an 1894 drawing of a circa 550 BCE Attic Black-figure Kylix. Image found on Wikimedia Commons. For the original, see here.

Update: 10-29-25

I’ve also found a mythic reason for why Heracles would be sent away from Olympus to protect Buddha. Matyszak (2015) explains that the Son of Zeus didn’t want to become an official member of the Twelve Olympians because this would have forced someone out of the group:

Some felt that the mighty deeds of Hercules entitled him to the status of a full Olympian God. However, the number of Olympians was limited to the sacred number of twelve, and in a rare moment of diplomacy Hercules declined to take an honour that would have first to be stripped from someone else. (Dionysus, the God of Wine was less bashful. He bumped Hestia, Goddess of the Home, off the Olympian high table when his time came to be made divine.) (p. 200)

So instead of taking an Olympian’s spot, Heracles decides to accept a position within the Buddhist pantheon as the Tathagata’s protector.

Update: 12-02-25

I have found the specific passage alluded to by Matyszak (2015) in the previous update. In book four of his Library of History (c. 60 to 30 BCE), Diodorus Siculus writes:

[4.39.4] They report of Heracles further that Zeus enrolled him among the twelve gods but that he would not accept this honour; for it was impossible for him thus to be enrolled unless one of the twelve gods were first cast out; hence in his eyes it would be monstrous for him to accept an honour which involved depriving another god of his honour (source).

Update: 02-19-26

In March 2023, Twitter user @LinJKai posted a lovely 18 x 24-inch (45.72 x 60.96 cm) digital painting titled “Hercules as Vajrapani” (fig. 17). It depicts HV, the 12 labors, and various Greek gods in Tibetan thangka style. I adore this so much! I’d love to commission a physical copy.

Fig. 17 – @LinJKai’s painting of HV (larger version).

Update: 02-20-26

I originally couldn’t think of a feat of strength for HV that would outdo Monkey, but something has come to mind. In JTTW chapter 33, a demon uses the “Magic of Moving Mountains and Pouring Out Oceans” (Yishan daohai fashu, 移山倒海法術) to drop two holy landmasses on Monkey in the hope of incapacitating him. This does nothing to slow him down, though, so the fiend drops a third peak. But since the last ridge, Mount Tai (Taishan, 泰山), is considered the heaviest concept in Chinese philosophy, it instantly overpowers the Great Sage’s strength and pins him to the earth (see this article).

Now, imagine that Wukong uses the same magic to call up a column of mountains, perhaps capped with Mt. Tai, overhead (fig. 18), but not even this is enough to stop the Buddha’s protector. The Greco-Buddhist hero would continue to fight as if nothing is pressing down on him. This would surely frighten Monkey.

I like this because the Great Sage’s defeat in chapter 33 would thus be a call back to the punishment that he tried and failed to dish out during his fight with HV.

Fig. 18 – Imagine that the column of mountains above HV’s head looks something like this pile of stones (larger version). Image found here.

Update: 02-25-26

While writing the original article, I feared that I mischaracterized Heracles as being jovial with Wukong in what should have been a tense situation. However, I’ve found info that supports this. Galinsky (1972) explains:

Being close to the people as he was, Hesiod also portrayed Herakles as the folksy, jolly good fellow. The few fragments that have been preserved of the Wedding of Ceyx give us some indication of this. One of the main subjects of the poem was the wedding-feast of Ceyx and Alcyone at which Herakles intervened. He crashed the party, justifying himself with jovial magnificence: ‘Of their own accord good men betake themselves to good men’s feasts.’ This phrase became so proverbial that it was quoted, among others, by Plato in the Symposium. The remark shows that Hesiod attributed to Herakles the quality, which he undoubtedly found in the folktales, of taking himself lightly, and it kept our hero from becoming too lofty and untouchable. Much of the rest of the poem seems to have been concerned with Herakles’ prodigious appetite, a theme on which the comic poets were to seize with so much glee. Having stilled his hunger, Herakles entertained the party by proposing several riddles (p. 16-17).

Update: 02-28-26

Regarding the original DEATH BATTLE! episode, it’s interesting to note that Heracles has previously fought and killed a monstrous opponent born from an egg, just like Sun Wukong. Ibycus (6th century BCE) records the Greek hero saying: “I slew the white-horsed lads, the children of Molione, of the same age, equal-headed, single-bodied, both born in a silver egg” (Bowra, 1961, p. 245).

Update: 03-28-26

Above, I wrote, “With the presence of Greeks in Central and South Asia, I imagine he [Buddha] would also visit the Olympian gods who had gained some influence in the region.” Well, I’ve thought of a way to connect the structures of the mythic Greek and JTTW universes:

I’ve previously discussed how the novel is set in the Buddhist disc-world system—i.e. a flat earth (see below). It’s interesting to note that the archaic Greeks also believed in a flat earth. The wonderful Routledge Handbook of Greek Mythology explains:

As viewed from their perspective, as people who lived on the edge of a land mass, it might naturally have appeared to take the form of a circular disc, more or less level except were hills or mountains rose up from it, capped by the immense roof or dome of the sky. On the one side the sun and stars could be seen rising above the horizon, while on the other they disappeared at their setting; and since they always rose on the same side, in the east, they must presumably have made their way back again, either under the ground or by some other hidden route. It was imagined that the outermost boundary of this disc of the earth was formed by the stream of Ocean (Oceanos), which was not an ocean in the modern sense but a great river flowing in a circle around the edges of the earth. The sky was envisioned as a substantial roof or, later, dome sometimes said to be made of bronze or iron, which rose to a considerable, though not immeasurable, height above the earth. Zeus and the higher gods could be imagined as residing in the sky itself, or else on the summit of Mt Olympos in north-eastern Greece, hence their familiar name of Olympian gods. If one could pile three large mountains one above another, as the gigantic Aloadai set out to do when they revolted against the gods …, it would be sufficient to form a ladder to heaven (Hard, 2020, p. 17).

Heracles has a few connections to Ocean. [7]

Now, imagine that the purview of the Olympian gods and the borders of their disc-world (fig. 19) expand as Greeks traveling eastward bring their faith with them to Central and South Asia. This would allow the Greek cosmos to eventually overlap with the Buddhist realm (fig. 20). (The reverse would be true for westward-traveling Buddhists.) The result would look sort of like a Venn diagram, with the double-pointed oval in the middle indicating where the two realms intersect on our Earth.

Fig. 19 (Left) – A reconstruction of the Greek world based on the writings of Homer (larger version). The landmass is surrounded by the god Ocean. From Atlas of Ancient & Classical Geography (1928, plate 1). Fig. 20 (Right) – A diagram of the Buddhist cosmos (larger version). Mt. Sumeru is flanked by a continent and two islands on each of its four sides. The land is also surrounded by water; in this case, four great oceans. Adapted from Buswell & Lopez (2014, p. xxxii).

I should point out that JTTW changes the traditional structure of the Buddhist cosmos by placing China in the Southern Continent and moving India to the Western Continent (refer back to this article). Therefore, the western portion of the expanding Greek cosmos would more easily line up with the Buddhist cosmos.

Update: 04-08-2026

There is an interesting indirect connection between Wukong and Heracles by way of literature and religious iconography. I’ve previously written about Monkey’s noncanonical daughter, Yuebei xing (月孛星, “Moon Comet Star”) from Journey to the South (Nanyou ji, 南遊記, c. 1570s-1580s), who carries a magic skull with the power to kill even immortals. The historical deity on which she is based has human female and yaksha-like male forms, both of which carry a sword and severed head. This male version has a striking similarity to Arabo-Persian depictions of al-Mirrīkh (Ares/Mars), and the iconography of the latter is believed to be based on a constellation of the Greek demi-god Perseus holding the severed head of Medusa. Perseus is the great-grandfather of Heracles. [8]

See my article on the literary Yuebei xing.

Yuebei xing, Daughter of the Monkey King

Notes:

1) Translation changed slightly. Although the English reads “a hundred yards,” the original Chinese says “100 zhang” (bai zhang, 百丈). One zhang is ten Chinese feet, or roughly 10.43 ft (3.18 m) (Jiang, 2005, p. xxxi). Therefore, 100 zhang would be 1,043 ft (314 m).

2) Yu (Wu & Yu, 2012) translates jingang (金剛) as “Diamond Guardians” (vol. 3, p. 24, for example). I’m changing it to just Vajra since the term can mean both “lightning” and “diamond.” I don’t want to confuse anyone.

3) Yes, this information comes from Wikipedia, but I’m the one who originally added it under the screenname “Ghostexorcist.” See this edit history, for example.

4) The English translation just says “tank” (Li, 1996/2017, p. 184), but the original Chinese word chi (池) can also mean “pond.”

5) The li (里) is a Chinese measurement of distance. English works usually translate it as “mile.” However, it equals roughly 1/3rd of a mile or 1/2 of a kilometer.

6) Herodotus mentions mountain lions attacking the caravan camels of Xerxes on his route through Greece (The Histories, 7.125–126). If such thing routinely happened to local travelers, this would have affected regular lion hunts. And this 16th-century BCE Minoan blade suggests that lion hunts go back centuries.

7) Heracles uses the Sun-God‘s goblet in order to sail Ocean to the destination of his tenth labor (Bibliotheca, 2.5.10). However, according to Pherecydes, “Ocean, to make trial of him, caused the goblet to heave wildly on the waves. Herakles was about to shoot him with an arrow; and the Ocean was afraid, and bade him give over” (Bibliotheca, 2.5.10, n. 7).

Also, the extent of his tenth labor set the limit for human travel:

[S]ince the Pillars or Columns of Heracles—the name usually associated with the twin rocks standing astride the Straits of Gibraltar—afforded the only known connection between the familiar Mediterranean and alien Ocean, they became a vivid symbol of the gateway or barrier between inner and outer worlds. For the most part they stood in the Greek imagination as a forbidding non plus ultra, a warning to mariners not to proceed any further. Pindar, for example, adopts this landmark as a paradigm of the limits to human daring, in his celebrations of victorious athletes:

Now Theron, approaching the outer limit in his feats of strength, touches the Pillars of Heracles. What lies beyond cannot be approached by wise men or unwise. I shall not try, or I would be a fool. (Ol. 3.4–5)

As a man of beauty, who accomplishes feats beautiful as himself, the son of Aristophanes may set forth on supreme, manly endeavors; but not easily across the untrodden sea, beyond the Pillars of Heracles, which that hero-god set in place, as a famed witness of the furthest limit of seafaring. (Nem. 3.20–23)

By the uttermost deeds of strength did these men touch the Pillars of Heracles, an achievement all their own; let none pursue valor any farther than that. (Isthm. 4.11–14)

In these passages Pindar measures the prowess of his athlete patrons in geographic terms, seeing their victories as journeys into distant space; but these journeys must end, he insists, before they enter the forbidden realm of Ocean. The Pillars have here come to stand for the boundary of the human condition itself: To pass beyond them is the prerogative of god alone, or of mythic figures like Heracles who manage to bridge the human and divine (Romm, 1992, pp. 17-18).

8) Perseus had several children, but I will only present the human line that leads to our hero: Perseus ⇒ Electryon (son) ⇒ Alcmena/Alcmene (granddaughter) ⇒ Heracles (great-grandson) (Bibliotheca, 2.4.5 & 2.4.8).

Sources:

Atlas of Ancient & Classical Geography. (1928). London & Toronto: J.M Dent & Sons, LTD.; New York: E. P. Dutton & Co.

Bowra, C. M. (1961). Greek Lyric Poetry from Alcman to Simonides. United Kingdom: Clarendon Press.

Buswell, R. E., & Lopez, D. S. (2014). The Princeton Dictionary of Buddhism. Princeton, NJ: Princeton University Press.

Finglass, P. J. (2021). LABOR X: The Cattle of Geryon and the Return from Tartessus. In D. Ogden (Ed.), The Oxford Handbook of Heracles (pp. 135-148). United Kingdom: Oxford University Press.

Galinsky, K. (1972). The Herakles Theme: The Adaptations of the Hero in Literature from Homer to the Twentieth Century. New Jersey: Rowman and Littlefield Publishers.

Hard, R. (2020). The Routledge Handbook of Greek Mythology (8th ed.). London & New York: Taylor & Francis.

Jiang, Y. (2005). The Great Ming Code / Da Ming Lu. Vancouver, Wa: University of Washington Press.

Li, R. (Trans.) (2017). The Great Tang Dynasty Record of the Western Regions. Berkeley, CA: Numata Center for Buddhist Translation and Research. (Original work published 1996) Retrieved from https://www.bdkamerica.org/product/the-great-tang-dynasty-record-of-the-western-regions/

March, J. (2021). LABOR I: The Nemean Lion. In D. Ogden (Ed.), The Oxford Handbook of Heracles (pp. 29-44). United Kingdom: Oxford University Press.

Matyszak, P. (2015). Hercules: The First Superhero (An Unauthorized Biography). Canada: Monashee Mountain Publishing.

Pache, C. (2021). Birth and Childhood. In D. Ogden (Ed.), The Oxford Handbook of Heracles (pp. 3-12). United Kingdom: Oxford University Press.

Romero-Gonzalez, D. (2021). Deianeira, Death, and Apotheosis. In D. Ogden (Ed.), The Oxford Handbook of Heracles (pp. 266-280). United Kingdom: Oxford University Press.

Romm, J. S. (1992). The Edges of the Earth in Ancient Thought: Geography, Exploration, and Fiction. Princeton University Press.

Salapata, G. (2021). LABOR XI: The Apples of Hesperides. In D. Ogden (Ed.), The Oxford Handbook of Heracles (pp. 149-164). United Kingdom: Oxford University Press.

Shahar, M. (2008). The Shaolin Monastery: History, Religion, and the Chinese Martial Arts. Honolulu: University of Hawai’i Press.

Van der Geer, A. A. E. (2022). The Great Monkey King: Carvings of Primates in Indian Religious Architecture (pp. 431-455). In B. Urbani, D. Youlatos, & A. Antczak (Eds.), World Archaeoprimatology: Interconnections of Humans and Nonhuman Primates in the Past. United Kingdom: 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 V. Mair (Ed.), 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 (Vols. 1-4) (Rev. ed.). Chicago, Illinois: University of Chicago Press.

A Realistic Retelling of Journey to the West?

Jim R. McClanahan 8 Comments

Last updated: 10-04-2025

I was recently asked about the existence of a realistic retelling of Journey to the West (Xiyouji, 西遊記, 1592) that follows the adventures of the historical monk Xuanzang (玄奘, 602-664). To my knowledge, it doesn’t exist, but this is something I’ve thought about to some extent. In this article, I would like to discuss what a realistic journey might be like.

Table of Contents

1. Literature vs History

There are some important distinctions that first need to be made between the literary and historical stories before we can speculate about our version.

1.1. Literature

  1. The story is set in a syncretic Buddho-Daoist universe modeled on Hindo-Buddhist cosmic geography. This flat world-disc features four cardinal continents (of various shapes) floating in a great ocean around the four faces of Mt. Sumeru. The Daoist heaven sits atop this mountain, taking the place of the “Heaven of the Thirty-Three” from the original Buddhist structure. China is located in the Southernmost continent (the original structure, however, associated this with India). India and the Buddha’s paradise are moved to the Westernmost continent (since it is West of China in OUR world).
  2. The literary Xuanzang (fig. 1) is the final reincarnation of “Master Golden Cicada” (Jinchan zi, 金蟬子), the fictional second disciple of the Buddha who was exiled to China for ten lifetimes as punishment for being inattentive during a heavenly lecture.
  3. His father, Prefect Chen Guangrui (陳光蕊), is murdered by a bandit, who takes his government post and pregnant wife for his own. Chen’s son is born in Jiangzhou (Jiangxi) sometime after, forcing his mother to float the baby down the river in a basket (à la Moses) in order to save his life. He is found and raised by the old abbot of a Buddhist temple. Eighteen years later, after receiving his ordination, the monk Xuanzang is reunited with his mother and magically-revived father, and the bandit-turned-official is arrested and executed (ch. 9).
  4. He leaves China in 640 with the blessing of the Tang emperor (ch. 13) and returns in 654 (ch. 100). [1]
  5. The expressed purpose of his mission is to obtain the correct scriptures needed to perform a grand mass to release untold souls from suffering in hell (see note #1 here).
  6. He is portrayed as a proponent of the Chan (禪; Sk: Dhyāna) school of Buddhism.
  7. Xuanzang is an extremely whiny character modeled after a Confucian official who is blindly loyal to the throne, extolls virtues of propriety, and complains about everything. He is depicted as having an encyclopedic knowledge of Buddhist scripture, but he doesn’t always understand the underlying meaning, something that Monkey sometimes explains to him (see note #8 here).
  8. He initially leaves with a few human disciples, who are eventually eaten (ch. 13), and takes on the monstrous disciples Sun Wukong (ch. 13), Zhu Bajie (ch. 19), and Sha Wujing (ch. 22) along the way.
  9. These latter disciples aren’t “Chinese.” They come from different countries among said continents. For example, Monkey’s Flower Fruit Mountain is an island located to the east of the Easternmost continent (refer back to here).
  10. Xuanzang spends all of his time traveling or trying to escape from a monster or spirit who has kidnapped him. No time is spent studying languages or scripture.
  11. All of the kingdoms encountered conveniently speak (and to some extent dress) like the Chinese.
  12. The group receives the scriptures directly from the Buddha in the Western Paradise of India and are magically transported back to China.
  13. Xuanzang and his disciples are immediately whisked away from China upon delivery of the sutras, leaving the mass to be performed by someone else. The group is returned to the Western Paradise, where they receive an elevation in spiritual rank (ch. 100) (Wu & Yu, 2012).

Fig. 1 – A print of the literary Xuanzang from a Qing-era edition of Journey to the West (larger version). Originally found on Wikimedia Commons. Fig. 2 – An anonymous 14th-century Japanese painting of the historical Xuanzang on the road to India (larger version). Originally found on Wikipedia.

1.2. History

  1. The real Xuanzang (fig. 2) obviously existed in OUR world, the Earth.
  2. He was born in Luoyang (Henan) to the aristocratic Chen (陳) family, the youngest of four boys.
  3. He followed in his oldest brothers footsteps by becoming a monk at eleven, receiving full ordination at twenty.
  4. He left China illegally in 629 and returned a celebrity in 645.
  5. The expressed purpose of his mission was to obtain scriptures that resolved contradictions in and expanded the corpus of the Chinese Buddhist canon.
  6. He initially traveled by himself within China, but later joined caravans in Central Asia and India, even having his own royal escorts at different times.
  7. He was exposed to different cultures, languages, and religions, the latter including Zoroastrianism and Vedism (early Hinduism).
  8. He was a proponent of the Yogācāra (Sk: “Yoga practice”; Ch: Weishi zong, 唯識宗, “Consciousness Only”) school of Buddhism.
  9. He was super brave and intelligent, with an encyclopedic knowledge of Buddhist and even Vedic literature. Apart from Buddhist schooling in his youth, much of this knowledge was gained during prolonged study abroad.
  10. He faced many problems on the trip back to China, even losing some of his hard-won scriptures in a fording accident.
  11. Xuanzang returned home with hundreds of scriptures, over one hundred Buddha relics, and tens of statues. He spent the remainder of his life translating texts, while also battling his celebrity. He died at the age of 61 (Brose, 2021).

2. The Realistic Journey

This is not meant to be exhaustive since trying to adapt every character and event from the novel would make it much too long. The point is to give the reader a basic understanding of what Xuanzang’s historical journey was like.

Everything prior to his birth would be nearly the same, including the monk’s previous incarnations and Sun Wukong, Zhu Bajie, and Sha Wujing’s respective early lives and punishments. But since the story will take place on Earth, the location of literary events will have to be placed in a real world context. For example, Monkey would have to be born on an island east of China. Japan is certainly an interesting option, with Mt. Fuji (Fujisan, 富士山) being a good candidate for his birthplace. Taiwan’s Mt. Jade (Yushan, 玉山) is another (see the 02-14-23 update below for more info). Fun fact: Taiwan is known for its “Rock Macaques” (fig. 3). This is a fitting name considering that Sun is born from stone.

Fig. 3 – A Taiwanese Rock Macaque (larger version). Originally found here.

Placing Monkey’s past in a real world context opens the door to interesting possibilities in this adaptation. The novel describes him studying Buddho-Daoist arts under the Patriarch Subodhi in the Westernmost continent (i.e. India). But since Daoism didn’t exist in ancient India, he would have likely learned Hindo-Buddhist spiritual cultivation techniques and philosophy, thereby becoming a competent (albeit short-tempered and naughty) rishi. Therefore, he would know how to read and speak the Pali/Sanskrit language of the different Buddhist and Vedic texts that Xuanzang would come to study. One implication is that Sun would be able to help his master if any language or philosophical barriers popped up. This means that his assistance would contribute to Xuanzang’s later translation of Buddhist scriptures in China!

2.1. Travel to and Life in India

Xuanzang’s initial request to leave China was denied by the Tang court of Emperor Taizong. Undeterred, the monk traveled in secret towards the northwestern reaches of the empire in 629, eventually learning from a sympathetic official that he was to be arrested if caught (Brose, 2021, p. 16). He would likely have come across Monkey just prior to leaving China. Remember that chapter 13 also refers to Five Elements Mountain as the “Mountain of Two Frontiers” (Liangjie shan, 兩界山), the eastern half belonging to the Middle Kingdom and the western half belonging to Turkic peoples (Dada, 韃靼; a.k.a. “Tartars“) (Wu & Yu, 2012, vol. 1, p. 305). The Heavenly Mountain (Tianshan, 天山) (fig. 4) would therefore be a good spot for the trickster god’s earth prison as it stretches from Northwestern China into Central Asia.

Communication between master and disciple wouldn’t be an issue since Monkey would have likely picked up some Chinese during his early life and rebellion. The other disciples would be added at different spots along the route through Central Asia (see the 10-10-22 update below for more info). But since Zhu and Sha have memories of their previous lives, they too would likely know Chinese.

Fig. 4 – The Heavenly Mountains (larger version). Originally found on Wikipedia.

Xuanzang’s Central Asian route took him through Sūyāb (Kyrgyzstan), Samarkand (Uzbekistan), the Kunduz River valley (Afghanistan), and then Balkh (Afghanistan). Here, the monk stopped for a month to study Sanskrit literature under Prajñākara before both of them left to cross the Hindu Kush Mountains. After Bamiyan (Afghanistan), both of them attended the required three-month “Rainy Retreat” at a Buddhist monastery in Kapisā (Afghanistan). This was a time of intense study (Brose, 2021, pp. 23-28). Xuanzang likely attended the three-month retreat every year of his journey, making this aspect of the historical story a major divergence from the novel. This means that, unless the various monsters or spirits tried attacking him in monasteries, his disciples would only see action during the time (days or weeks) that it took the group to travel to a new location.

Since the story is set in the real world, Daoism’s influence would fade as the group traveled westward. This then raises the question: if Sun Wukong requires divine assistance to help identify or defeat a powerful foe in, say, Central Asia, would he zip back to the Daoist heaven in China, or would he simply consult the local foreign gods and spirits? The former possibility would allow us to stick closer to the novel, but the latter would be far more interesting. The Iranic, Judeo-Christian, or Greek gods in that area might be willing to help thanks to the Buddha’s request. I could see this leading to some comical inter-faith drama:

Foreign god: “Monkey Man, you have no power over us in this region!”

Sun Wukong: “Oh, really? Let me introduce you to my two friends [holds up fists], RIGHT and LEFT!”

But this might make the story a little too complex. And since Buddhism was present throughout Central Asia at one point or another, it would make more sense for Monkey to call on Buddhist deities for help. Either way, the story would have to be changed to accommodate gods and spirits outside of Daoism.

Prajñākara stayed in Kapisā, while Xuanzang headed for northern India. His travels took him through Nagarahāra (Afghanistan), Gandhāra (Afghanistan/Pakistan), the Swat Valley (Pakistan), Taxila (Pakistan), and Kashmir (India). He studied in the latter city for two years, while a team of twenty royally-appointed scribes copied extensive scriptures for him. For the next three years after this, he traveled through Cīnabhukti, Jālandhara, Śrughna, Matipura, and Kānyakubja, staying for a month or as long as a year in certain places to study with specialists in Buddhist and Vedic literature. Xuanzang later sailed down the Ganges River, where, according to legend, his priceless collection of Buddhist scriptures and imagery attracted the attention of Hindu pirates. When captured, he sunk into deep meditation while awaiting a sacrificial death by fire, but a strong, supernatural wind began throwing the world into chaos. Thinking that the attempted murder of the monk displeased their goddess Durga, the pirates begged for his forgiveness (Brose, 2021, pp. 30-35). This seems like a perfect demonstration of Sun Wukong’s powers. He would use this trick in place of outright murdering the bandits in order to avoid punishment via the golden headband.

Xuanzang traveled through areas of India where Buddhist institutions once flourished but had fallen into decay, some places being taken over by Hindu and Jain ascetics who practiced extreme forms of austerities. During this time, he also went about visiting all of the famous locations associated with the historical Buddha’s life but was dismayed to see some of those in ruins and/or abandoned. These included the garden where the Enlightened one was born (Lumbini, Nepal) (fig. 5), his father’s palace (Kapilavastu), where he lived as an adult (Jetavana), and the forest where he died (Kuśinagara). Xuanzang took the declining state of Indian Buddhism as proof that his time was the Latter Day of the Dharma (Brose, 2021, pp. 30-32 and 35-38). This surely strengthened his resolve to learn all he could and take back as many scriptures as possible to China in order to ensure that the religion continued to thrive there. His monstrous disciples would be the ones to tote this huge collection in place of human laborers.

Fig. 5 – A 2nd to 3rd-century Gandharan stone carving depicting the Buddha’s birth from his mother’s side in Lumbini (larger version). Originally found on Wikipedia.

The idea of monsters and spirits attacking the monk while he visits these once flourishing but now dilapidated Buddhist sites is somewhat comical. I think that the evil would live in the various ruins or in the forests and hills around said locations. This would mean that demonic mountain strongholds from the novel would be a rarity in this retelling.

Thankfully, though, Xuanzang was able to visit two places associated with the Buddha’s life that still flourished, namely the park where he gave his first sermon (Sarnath) and the area where he achieved enlightenment (Bodh Gayā). The monk was later invited to a grand Buddhist complex in Nālandā, where he became a disciple of Śīlabhadra, a learned master of the Yogācāra school. He studied in Nālandā for five years, receiving a special status that freed him from community duties so he could focus on his studies (Brose, 2021, pp. 37-45). After a failed trip to Sri Lanka, Xuanzang traveled around southern India and eventually studied for two years in Parvata. After returning to Nālandā and learning from various local masters for a few months, he studied for two years with Jayasena, a very knowledgeable lay disciple of Śīlabhadra (Brose, 2021, pp. 50-53).

The total of Xuanzang’s time spent studying in Nālandā and Parvata alone adds up to an astounding nine years. That is an awfully long time for Sun, Zhu, and Sha to see no action. Perhaps they too would live the life of monks and possibly resume their spiritual cultivation in order to better themselves. They could even help teach the clerics at the various institutions how to protect themselves, much like the famous Shaolin Monks (fig. 6). This might replace the episode in chapter 88 in which Monkey and his religious brothers accept three Indian princes as students. Sun could instead give a chosen cadre of monks super strength and divine longevity in a similar fashion.

Fig. 6 – A group of Shaolin monks practicing martial arts (larger version). Originally found here.

Xuanzang’s final year in India was apparently an eventful one. Apart from saving Nālandā from destruction by accepting a tyrannical king’s invitation to visit, he evidently took part in a number of life or death religious debates against Brahmins and Mainstream Buddhists. However, there is no evidence that the grandest of these ever took place. It might even be a later embellishment by Xuanzang’s disciple (Brose, 2021, pp. 53-60). Therefore, I think it should be left out of the retelling.

2.2. Return to and Life in China

I’m going to skip over the events just prior to Xuanzang leaving India, as well as the various trials and tribulations that he faced along the road to China. His disciples would certainly continue protecting him from any evil that still wished to capture the monk. This means that the various episodes could be spread out to the return journey as well.

Instead, I’d like to briefly discuss Xuanzang’s life after returning to the Middle Kingdom. Despite his illegal departure, the monk was welcomed home in 645 with open arms and became an instant celebrity. Emperor Taizong shortly thereafter asked him to compose an account of his travels, the Great Tang Records on the Western Regions (Datang xiyou ji, 大唐西域記), [2] which was finished in 646. The year before, he and a team of experts from all around the empire began translating the scriptures, but fame, official duties, and later unwanted changes to group members by the proceeding Emperor Gaozong hindered the project over the years. The monk was expected to entertain aristocratic guests and donors, and he often traveled to perform the ordination of hundreds of monks at newly built monasteries. This took a toll on his body, which was apparently plagued by a chronic illness that affected his heart and bones. Wishing to escape his celebrity and return to more steady translation work, he requested and failed many times over the years to be relocated to more remote institutions. Instead, he was forced to stick close to the Tang capital, where, years later, he was lucky to escape political upheaval in the court that saw some of his official friends exiled or even executed. Apart from this, Xuanzang was forced to defend himself against critiques on two fronts. On one side were Daoists who disliked his fame and railed against the foreign nature of Buddhism (Daoism was after all the state religion at that time). And on the other, some Buddhists heavily criticized his translation method, as well as his Yogācāra philosophy, which differed from other Mahāyāna teachings. At the end of his life, the poor monk injured his leg in an accident and was bedridden for two months before dying at the age of 61 in 664. His death was apparently followed by miraculous lights in the sky. [3]

Now, I can already hear some of my readers asking: what happened to his disciples? Does everyone still achieve an elevation in spiritual rank? Monkey and his religious brothers would have left by this time. Whereas the pilgrim’s meet the Buddha face to face in India at the end of the novel, he would instead manifest before them (or at least jointly in their dreams) after they successfully transported the scriptures to China. This is when he would offer them their respective promotions, Sun becoming a Buddha, Sha Wujing an arhat, and Zhu an altar cleaner. They would thereafter leave to enjoy their divine lives in the Western Paradise (see the 11-04-23 update below for more info). However, I think Xuanzang would postpone his enlightenment until he finished translating the scriptures. Monkey might even visit his former master in his dreams and encourage him to continue his work even when he is old and sick. The many hardships that the monk faces towards the end of his life would, therefore, make his final ascension all the more bittersweet.

I’m interested to hear reader’s ideas on where they might insert famous episodes into this more realistic setting. Please let me know in the comments below or in an email (see the “contact” button above).

3. Updates

Update: 10-10-22

It turns out that Sha Wujing would be the first disciple recruited on the road to India in our more realistic retelling. As I show in this article, his antecedent appears in various retellings of Xuanzang’s journey as a stern, encouraging spirit or even a heaven-sent protector.

The monk’s embellished biography notes that, while traveling west of the Jade Gate, he chose to bypass various watchtowers on his illegal journey by trekking though the 800 li Gashun Gobi desert (Mohe yanqi, 莫賀延磧). But after only 100 li, Xuanzang lost his surplus of water when the heavy bag slipped from his hands. He went without drink for four days, all the while chanting the name of Avalokiteśvara (i.e. Guanyin) for deliverance, as well as the Heart Sutra, to keep demons at bay (Huili & Li, 1995, pp. 26-27). On the early morning of the fifth day, a divine mist lulled him to sleep, where:

[He] dreamed that he saw a giant deity several tens of feet tall, holding a [halberd] and a flag in his hands. The deity said to him, “Why are you sleeping here instead of forging ahead?” (Huili & Li, 1995, p. 28).

即於睡中夢一大神長數丈，執戟麾曰：「何不強行，而更臥也！」

After he awoke and mounted his horse, it veered in a different direction than Xuanzang intended and arrived at a much needed oasis, which was apparently provided by Guanyin (Huili & Li, 1995, p. 28).

However, a Tang-era Japanese source appearing in a work of the 11th-century states that the “Spirit of the Deep Sands” (Shensha shen, 深沙神) physically interacted with Xuanzang, calling himself the monk’s “guardian spirit” and even providing him with food and water (Dudbridge, 1970, p. 19). The same source also states that he had previously appeared before the earlier monk Faxian (法顯, 337-422) in a ghastly, demonic form (fig. 7):

I am manifested in an aspect of fury. My head is like a crimson bowl. My two hands are like the nets of heaven and earth. From my neck hang the heads of seven demons. About my limbs are eight serpents, and two demon heads seem to engulf my (nether-) limbs… (Dudbridge, 1970, p. 20).

Fig. 7 – A 13th or 14th-century Japanese carving of the Spirit of the Deep Sands (larger version).

The spirit’s great height influenced Sha’s whopping twelve Chinese-foot (zhang er, 丈二; 12.6 feet / 3.84 m) frame (Wu & Yu 2012, vol. 2, p. 51), his necklace of heads was the model for our hero’s necklace of skulls (Wu & Yu 2012, vol. 1, p. 230), and the “Moving Sands” (Liusha, 流沙) of his harsh desert home served as the basis for Wujing’s “Flowing-Sands River” (Liusha he, 流沙河) (Wu & Yu 2012, vol. 1, p. 421).

I would like to combine details from the Chinese and Japanese sources, making the Spirit of the Deep Sands a physical being, and instead of the pearly thread-wrapped wooden staff wielded by Sha in the novel (Wu & Yu, 2012, vol. 1, p. 428), the deity would use the aforementioned halberd. I’d also borrow from the novel, having him exiled to earth for an offense in heaven, but in place of the Flowing-Sands River, be banished to the desert to await the coming of Xuanzang (Wu & Yu 2012, vol. 1, p. 210).

Another interesting change that just occurred to me would be to completely reverse the order of Xuanzang’s disciples. Even though the literary monk happens upon them in the order of Sun Wukong, Zhu Bajie, and Sha Wujing, Guanyin first recruits them in the order of Sha, Zhu, and Sun (Wu & Yu 2012, vol. 1, pp. 207-216). Making Monkey the lowest-ranking, yet most powerful religious brother would lead to some funny situations. Sha and Zhu might try to order him around at first, but they would soon learn not to test the powerful monkey rishi’s patience. I can see them begging him to intervene when they can’t defeat a given evil.

Perhaps Zhu would be recruited in Central Asia, while Monkey might be discovered under a mountain closer to India. What say you?

Update: 12-17-22

Journey to the West characterizes the Buddha as having a corporeal form. This is revealed in chapter 55 when a Scorpion Spirit (Xiezi jing, 蝎子精) stings and hurts him:

Once upon a time she [the scorpion] happened to be listening to a lecture in the Thunderclap Monastery. When Tathagata saw her, he wanted to push her away with his hand, but she turned around and gave the left thumb of the Buddha a stab. Even Tathagata found the pain unbearable! (Wu & Yu, 2012, vol. 3, p. 72).

他前者在雷音寺聽佛談經，如來見了，不合用手推他一把，他就轉過鉤子，把如來左手中拇指上扎了一下。如來也疼難禁 …

I take this to mean that the Scorpion Spirit was imbued with “dharma power” (fali, 法力) while listening to the Enlightened One’s lectures. This makes sense as Campany (1985) explains that this is the penultimate power in the novel’s Buddho-Daoist universe.

(Baring a discrepancy in chapter six, [4] the Scorpion Spirit is the only figure in all of Journey to the West shown capable of piercing the Monkey King’s adamantine hide (Wu & Yu, 2012, vol. 3, p. 65). She does so with her “horse-felling poison stake” (daoma du zhuang, 倒馬毒樁), which is actually her stinger (Wu & Yu, 2012, vol. 3, p. 72).)

But since this article focuses on a real world journey set over a 1,000 years after the Enlightened One’s death, I would like to suggest that similar exposure to the spiritual power of the Buddha might give other demons or spirits a similar boost. In this case, the items granting this power would be relics associated with Shakyamuni.

Strong (2004) notes that there are three main types of Buddha relics: 1) those of the body left over from his cremation (hair, teeth, nails, bones, and Śarīra beads); 2) those that he used (walking staff, alms bowl, robes, etc.); and 3) those that he taught (i.e. lessons from scripture) (p. 8). I think that the first and second categories would be perfect for our story, especially the Śarīra (Sheli/zi, 舍利/子). These pearl-like beads were associated with the wish-fulfilling Cintāmaṇi (Ruyi baozhu, 如意寶組) jewel in East Asia (Strong, 2004, p. 10), so I could see them granting spirits power. [5]

Evil forces might sneak into monasteries to retrieve such items in a bid to gain extra power in order to fuel their nefarious machinations, assert their will on the surrounding populous, and/or to defeat Monkey and his religious brothers, thereby allowing them to gain immortality by eating the Tang Monk. Protecting the relics would, therefore, be one reason to keep the demon disciples busy during Xuanzang’s long years of study.

Update: 12-29-22

It turns out that Journey to the West has śarīra beads. In fact, they are mentioned at least 18 times throughout the novel. One example is a treasure belonging to the Yellow-Robed Demon (Huangpao guai, 黃袍怪). Chapter 31 reads:

Leading Pilgrim [Sun Wukong], the fiend [Yellow Robe] took his companion into the murky depth of the cave before spitting out from his mouth a treasure having the size of a chicken egg. It was a śarīra [shelizi, 舍利子] of exquisite internal elixir. Secretly delighted, Pilgrim said to himself, “Marvelous thing! It’s unknown how many sedentary exercises had been performed, how many years of trials and sufferings had elapsed, how many times the union of male and female forces had taken place before this śarīra of internal elixir was formed. What great affinity it has today that it should encounter old Monkey!” (Wu & Yu, 2012, vol. 2, pp. 80-81). [6]

那怪攜著行者，一直行到洞裡深遠密閉之處。卻從口中吐出一件寶貝，有雞子大小，是一顆舍利子玲瓏內丹。行者心中暗喜道：「好東西耶。這件物不知打了多少坐工，煉了幾年磨難，配了幾轉雌雄，煉成這顆內丹舍利。今日大有緣法，遇著老孫。」

As can be seen, Yellow Robe’s śarīra is portrayed as the hard-won product of spiritual cultivation. This agrees with Strong’s (2004) statement that Buddhists believed such beads were “brought on not only by the fire of cremation but also by the perfections of the saint (in this case the Buddha) (emphasis added) whose body they re-present” (p. 12).

But in our realistic retelling, Yellow Robes could have stolen the treasure from a monastery or stupa.

Update: 01-04-23

I mentioned in the original post that Sun Wukong would study Hindo-Buddhist arts and become a talented rishi. The Saṃyutta Nikāya (Sk: संयुक्त निकाया; Ch: Xiang ying bu, 相應部, c. 250 BCE) notes that such cultivators develop a host of supernatural powers once they master the four mental qualities (Pali: Iddhipāda):

  1. Multiplying the body
  2. Vanishing and reappearing
  3. Passing through solid objects (walls, ramparts, mountains, etc.)
  4. Diving into the earth like water
  5. Walking on water like earth
  6. Traveling through space
  7. Touching the sun and moon
  8. Hearing all sounds, both human and divine
  9. Knowing the minds of others
  10. Having memories of all of one’s past lives
  11. Knowing the future rebirths (and their causes) of all beings
  12. Liberation from the filth of the world through supreme wisdom (Bodhi, 2000, pp. 1727-1728)

Monkey already exhibits several of these powers in the original narrative.

Update: 01-29-23

Here’s another example of the śarīra beads appearing in Journey to the West. Chapter 62 reads:

This all came about because our All Saints Old Dragon once gave birth to a daughter by the name of Princess All Saints, who was blessed with the loveliest features and the most extraordinary talents. She took in a husband by the name of Nine-Heads, who also had vast magic powers. Year before last, he came here with the Dragon King and, exerting great divine strength, sent down a rainstorm of blood to have the treasure pagoda defiled. Then he stole the sarira Buddhist treasure from the building. Thereafter the princess also went up to the great Heaven where she stole the nine-leaved agaric, which the Lady Queen Mother planted before the Hall of Divine Mists. The plant and the Buddhist treasure are both kept now at the bottom of the lagoon, lighting up the place with their golden beams and colored hues night and day (Wu & Yu, 2012, vol. 3, p. 172).

因我萬聖老龍生了一個女兒，就喚做萬聖公主。那公主花容月貌，有二十分人才。招得一個駙馬，喚做九頭駙馬，神通廣大。前年與龍王來此，顯大法力，下了一陣血雨，污了寶塔，偷了塔中的舍利子佛寶。公主又去大羅天上，靈霄殿前，偷了王母娘娘的九葉靈芝草，養在那潭底下，金光霞彩，晝夜光明。

This supports the idea of evil attacking monasteries, and raining down blood would be one method of deconsecrating said locations.

Update: 02-14-23

Above, I mentioned that Japan or Taiwan would be good candidates for the Mountain of Flowers and Fruit, but I now feel that I didn’t give enough context. As I explain in this article (and briefly in sec. 1.1 above), Buddhist cosmic geography portrays the world as four cardinal continents surrounding a great mountain. Journey to the West changes the original system by associating China with the southern continent and moving India to the western continent. If we continue this trend by associating the other two continents with real countries, the north would be Russia or Mongolia and the east would be Korea (fig. 8). And since the Mountain of Flowers and Fruit is said to be an island east of the eastern most continent, Japan would be the best choice (fig. 9). This means Sun would be a Snow Macaque.

 Fig. 9 – A top view of Buddhist cosmic geography overlaid with the names of real world countries (larger version). Adapted from Buswell & Lopez, 2014, pp. xxxi. Fig 10 – Detail from a map of East Asia (larger version). Map found here.

Update: 08-26-23

Tumblr user digitalagepulao has drawn lovely versions of the JTTW pilgrims (fig. 11). This is for their own “Expedition to the West au” (JTTW alternate universe) storyline based on the info presented above in the original article. They explain their design choices based on the countries where the disciples are recruited:

Sha Wujing (435cm): His outfit is mostly inspired by Mongolian clothes since he’s found in the Gobi desert stretch of the journey. His bangles are made of fossil bone, and he can use the waist cloth as a headwrap during adverse weather. His markings are inspired by African Lungfish and Mudfish fins, as they are species that exist somewhere between water and dry air. The beasts on his knees are an extension of him, and he can see and speak through them as needed. His beard and long hair can have Ghibli physics depending on his mood and emotions.

Zhu Wuneng (~300cm): Inspired by Northern Tibetan clothes, as that’s the region the group recruits him. Traditional clothes tend to have way more accessories and golden details so I had to simplify a bit. His features are a mix of wild boars and Indonesian babirusa, with the iconic bristles on his head. I leaned on ceremonial Tibetan swords and necklace beads for the decorations on his rake. His vest can be closed, he just prefers not to most of the time.

Sun Wukong (125cm): I’ve already commented on his design over here, but I’ll elaborate that the yellow shirt is the one he gained from Tripitaka soon after he was released, while the pants and red half-robe were the garments he was given by Guan Yin. The hoops on his feet and purple beads were reacquired back in Huaguoshan when he first fled the pilgrimage, heading to his family instead of Ao Guang’s palace. (A-ma and Jinju gave them to him so he’ll always have something to home to remember them by, as well as where he first started, as the beads were gained during his lessons with Subodhi.)

Tripitaka (163cm): This is but one of his many outfits since travel can be rough on clothes, and even more so when you get kidnapped by demons and thrown off your horse all the time. He wears the usual orange monk robes, with some kind of travel clothes over them. He gains some fur boots from Boquin for cold weather but usually prefers sandals most of the time. He seldom uses the cassock and crown he received from Guan Yin, save for when he pays respects to temples and holy sites, but the staff is a constant companion.

Ao Lie (167cm, 130cm at the shoulder as horse): Being effectively in exile until the journey is complete, he wears less fancy clothes than he usually would as a prince, but his status still shows. I tried to balance more casual hanfu of the era with some armor parts, like the waist guard and armored boots. He was given the skill to shapeshift into a horse by Guan Yin when she commanded him to wait for the chosen pilgrim monk, so he can shift at will, but preferably when the tack has been taken off. Speaking of, tack is lost and replaced multiple times during the journey, so I didn’t depict any specific one.

Fig. 11 – Digitalagepulao’s JTTW character designs (larger version). Used with permission.

Update: 11-04-23

Above, I stated: “They [Sun Wukong, Zhu Bajie, and Sha Wujing] would thereafter leave to enjoy their divine lives in the Western Paradise.” But I’ve never really liked the idea that Monkey would forever abandon his people. This is especially true since his rebellion led to heaven decimating the monkeys and burning their cave (Wu & Yu, 2012, vol. 2, p. 31). So, I think a better ending for this historical version would be for the “Victorious Fighting Buddha” (fig. 12) to return to the Mountain of Flower and Fruit, where he transforms it into his own Pure Land (Jingtu, 淨土). The monkeys killed in years passed would be reborn there, and everyone would receive periodic lessons on the dharma between bouts of play. It would be a paradise even grander than when the Great Sage was at the height of his power.

Fig. 12 – Monkey as the Victorious Fighting Buddha (larger version). Imagery based on the iconography of the historical Yuddhajaya Buddha. Art by NingadudeXx.

Update: 10-04-25

Here’s an article where I propose a more natural reason for Wukong and the Greek hero Heracles to fight each other. It’s based on the above story idea.

Story Idea: Sun Wukong vs Heracles / Hercules

Note:

1) The novel adds four more fictional years to a historical reign period (see section 1 here).

2) The Emperor’s true purpose in asking for the travelogue was to gain information pertinent to military campaigns against Turkic forces west of China (Brose, 2021, pp. 75-76).

3) See chapter 3 in Brose (2021).

4) Chapter six reads: “They bound him with ropes and punctured his breastbone with a knife, so that he could transform no further” (Wu & Yu, 2012, vol. 1, p. 186). But this is not stated or implied to be a form of physical punishment. It serves only to keep Monkey in his base form. The blade is mentioned again in chapter seven: “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 of Eight Trigrams” (Wu & Yu, 2012, vol. 1, p. 189).

5) I guess the beads would be swallowed or kept close to the body. Their holy power would surely kill lesser devils but empower cultivator-demon kings.

6) Source altered slightly. I’ve made it more accurate.

Source:

Bodhi, B. (2000). The Connected Discourses of the Buddha: A Translation of the Saṃyutta Nikāya; Translated from the Pāli by Bhikkhu Bodhi (Vols. 1-2). Boston: Wisdom Publications.

Brose, B. (2021). Xuanzang: China’s Legendary Pilgrim and Translator. Boulder, Colorado: Shambhala Publications, Inc.

Buswell, R. E. , & Lopez, D. S. (2014). The Princeton Dictionary of Buddhism. Princeton University Press.

Campany, R. (1985). Demons, Gods, and Pilgrims: The Demonology of the Hsi-yu Chi. Chinese Literature: Essays, Articles, Reviews (CLEAR), 7(1/2), 95-115. doi:10.2307/495195

Dudbridge, G. (1970). The Hsi-Yu Chi: A Study of Antecedents to the Sixteenth-Century Chinese Novel. Cambridge: Cambridge Univ. Press.

Huili, & Li, R. (1995). A Biography of the Tripiṭaka Master of the Great Ci’en Monastery of the Great Tang Dynasty. Berkeley: Numata Center for Buddhist translation and research.

Strong, J. S. (2004). Relics of the Buddha. Princeton, NJ: Princeton University Press.

Wu, C., & Yu, A. C. (2012). The Journey to the West (Vols. 1-4) (Rev. ed.). Chicago, Illinois: University of Chicago Press.

Story Idea: The REAL Reason Sun Wukong is Expelled from Subodhi’s School

Jim R. McClanahan 1 Comment

From time to time I like to post a fun blog not directly related to (though informed by) my research. A past example can be seen here. Regular articles will resume after this entry.

Last Updated: 08-27-2022

Sun Wukong is kicked out of Patriarch Subodhi‘s (Xuputi zushi, 須菩提祖師) school in chapter two of Journey to the West (Xiyouji, 西遊記, 1592) for showing off his transformation skills to his less-accomplished religious brothers. Upon their request, he changes into a perfect pine tree that’s completely indistinguishable from a real one. The subsequent applause greatly disturbs the Master, who reprimands and expels the Monkey King under the pretense of saving his life from those who would harm him to learn his heavenly secrets (Wu & Yu, 2012, vol. 1, pp. 123-125). [1]

This event is a turning point in Sun’s life, for he transitions from an inward pursuit of spiritual cultivation to an external quest for power, ending with an attempt to unseat the Jade Emperor (Yuhuang shangdi, 玉皇上帝). This ultimately leads to the Buddha imprisoning the seditious primate beneath Five Elements Mountain and punishing him to a hellish diet for 600 plus years.

Here, I would like to prepose a different reason, one that makes more sense and better aligns with some of my previous story ideas.

I. The story so far

Last year I posted a story prompt to reddit to inspire writers looking for a Xianxia (仙俠, “immortal hero”) plot. It serves as a good summation of my past ideas:

The novel briefly mentions that Sun Wukong lives for ten years in the mountain home of the Buddho-Daoist sage Master Subodhi. The first seven are spent as a junior Daoist monk doing menial tasks and learning basic religious or life skills. However, the last three years are spent as a close disciple of Subodhi, learning elixir arts, magic, and combat skills. The novel glosses over his early cultivation in order to jump directly into the action. But imagine a Xianxia story focusing on those three years.

Drama with fellow disciples could arise from Monkey’s supernatural aptitude for quickly learning and mastering a skill. After all, it only takes him three years to go from a mere stone monkey to a powerful immortal capable of going toe-to-toe with gods and demons with millennia of cultivation and combat experience. Think of the resulting battles between our hero and his jealous senior religious brothers and sisters frustrated with his great progress.

In addition, given Sun’s demonstrated knowledge in boxing, weapons, and troop movement, I came up with the story idea that Subodhi’s school is the training ground for an immortal monastic army akin to the famous Shaolin temple. Shaolin was mobilized by the Chinese government during the 16th-century to battle pirates attacking the coast. Records indicate that one historical Shaolin monk was made the leader, and he was later forced to singlehandedly defend himself against eight individuals vying for his position. Likewise, I imagine heaven calls up Subodhi’s army to battle some demonic evil, and Monkey might quickly rise through the ranks. This would naturally lead to more tension with his fellow disciples, causing him to defend his position. All of these challenges, plus any action seen by the monastic army in heavenly battles, would explain how Sun Wukong became such a seasoned fighter in such a short time.

Plus, there is the added bonus of Subodhi’s army being called upon to fight Sun during his rebellion against heaven. He might have far surpassed his religious brothers and sisters in skill at this point.

II. Additions

In chapter one, Subodhi is shown to have 12 generation names (zibei, 字輩) used to name the students of his religious lineage, three of which were historically used by Daoism. [2]

  1. Guang (廣)
  2. Da (大)
  3. Zhi (智)
  4. Hui (慧)
  5. Zhen (真)
  6. Ru (如)
  7. Xing (性)
  8. Hai (海)
  9. Ying (穎)
  10. Wu (悟)
  11. Yuan (圓)
  12. Jue (覺) (Wu & Yu, 2012, p. 115).

Monkey is part of the tenth generation (Wu & Yu, 2012, p. 115). This means that all of Subodhi’s students taken in around the same time would all have Wu (悟) in their name. Perhaps Sun trains with his fellow Wu cohort but quickly moves on to older generations as his skill rapidly progresses.

This leads me to my next point. Above, I mentioned that Subodhi’s army might be called to bear against Monkey during his rebellion. But wouldn’t they recognize him? This feeds into a common question asked around the internet:

Why doesn’t Wukong run into any fellow disciples on the journey?

Well, the simple answer is that this isn’t important to the plot. But I’ve considered two ideas to work around this: One, his younger religious brothers are likely still studying under the Master. And two, the older generations⁠—the ones serving in the monastic army⁠—probably don’t know what Monkey looks like because advanced disciples, within the present story, are made to wear a host of fierce, multi-colored masks (fig. 1) as a way to forsake their identity and subsume the self into deep spiritual and martial cultivation. They would represent the negative thoughts and emotions that keep humans trapped in the illusionary world of Saṃsāra and chained to the wheel of rebirth. Perhaps the face becomes more human and peaceful-looking as the students progress through their training. 

Monk in dharmapala mask performs a mystery dance of Tantric Tibetan Buddhism on Cham Dance Festival Photograph by Oleg Ivanov

Fig. 1  – “Monk in dharmapala mask performs a mystery dance of Tantric Tibetan Buddhism on Cham Dance Festival” (larger version). Photo by Oleg Ivanov. Image found here.

Also, in my version of the story universe, all immortals and deities attain a halo upon achieving divine status. Here, for example, is a photomanipulation of a haloed Sun Wukong by Elijah McTaggart and myself. Take note of the fiery aureola engulfing the halo. This will come into play shortly (fig. 2). I imagine that these halos/aureolas respectively spin and shine brighter when a divinity’s spiritual power is used.

Fig. 2 – The Monkey King with a halo (larger version). As seen on deviantart. Based on my original photomanipulation.

III. Why he is really kicked out

The reason I’ve devised is connected to one of the aforementioned fights between Monkey and his older religious brothers or sisters. Perhaps Sun is attacked by multiple powerful assailants at once (just like the historical Shaolin monk), and when they start to overwhelm him, his anger ignites his halo, which begins to furiously spin and produce a radiant splendor. Instantly, he takes on a titanic cosmic form, growing 100,000 feet (30,480 m) tall and stomping on his assailants. At the same time, his docile-looking mask cracks and reverts to it’s original, fierce form. This, combined with a fiery aureola, gives him the appearance of a giant Dharmapala (Ch: Fahu, 法護), a wrathful “Protector of the Dharma” (Buddhist Law) (fig. 3) (Buswell & Lopez, 2014, pp. 249-250). This display of raw, untamed spiritual power frightens his older religious brethren. Subodhi himself is also taken aback as Monkey exhibits a great, fiery anger, while also manifesting advanced cultivation techniques that haven’t even been taught to him yet⁠—a testament to his great spiritual intelligence. The Master fears that this rage, combined with Monkey’s demonstrated talent for exponential spiritual growth and perhaps a problem with controlling this power (given Sun’s short years of study), will lead him down the path to villainy. 

This brings us back to the pine tree incident. Perhaps the fight causes Subodhi to uncharacteristically allow Monkey a chance to visit his generational cohort. And when Sun acquiesces to their requests to see his transformation powers, the Master uses this as an opportunity to expel his student.  

Fig. 3 – A modern thangka of the Six-Armed Mahakala dharmapala (larger version). Image found here.

IV. My thoughts

I like this idea because it foreshadows Sun’s cosmic transformations throughout the novel (ch. 3, 6, 61, and 97). It also foreshadows his later mischief throughout the cosmos and eventual rebellion. 

Update: 05-16-22

I imagine Master Subodhi’s mask-wearing monastic army would have an ominous feel to them just like the stylized Persian “immortals” from the film 300 (2006) (fig. 4). 

Fig. 4 – The Persian Immortals from 300 (2006) (larger version).

Update: 05-20-22

On second thought, a better mask would emulate the six paths of reincarnation in Buddhist cosmology:

As before, each would indicate the level of a disciple’s spiritual attainment. Perhaps Master Subodhi’s army would have different units of each category, each one being more powerful than the last.

Update: 05-24-22

Some readers might question why I’ve included so many Buddhist elements if Master Subodhi is a Daoist immortal. While this is true, I choose instead to refer to him as a “Buddho-Daoist Sage” as he preaches aspects of both religions in his lectures: 

With words so florid and eloquent
That gold lotus sprang from the ground.
The doctrine of three vehicles he subtly rehearsed,
Including even the laws’ minutest tittle.
The yak-tail waved slowly and spouted elegance:
His thunderous voice moved e’en the Ninth Heaven.
For a while he lectured on Dao;
For a while he spoke on Chan–
To harmonize the Three Parties is a natural thing.
One word’s elucidation filled with truth
Points to the birthless showing nature’s mystery (Wu & Yu, 2012, p. 122) (emphasis mine).

He even advocates for his students to become Buddhas. For example, the poem that Subodhi uses to reveal the secret of immortality to Monkey ends with: “When that’s done, be a Buddha or immortal at will!” (Wu & Yu, 2012, p. 120).

It’s also important to remember that Master Subodhi is based on Subhuti, a historical disciple of the Buddha.

Update: 08-27-23

Above, I suggested that Subodhi’s advanced students could wear masks similar to the Tibetan Cham dancers. Well, someone on Facebook posted lovely images of said dancers by the photographer “JKBoy” Jatenipat Ketpradit (fig. 5-7). I just wanted to share some of them so that readers will have a better understanding of what the students might look like.

Fig 5 (top) – The monks performing the Cham dance (larger version). Fig. 6 (middle) – The dancers with their masks off (larger version). Fig. 7 (bottom) – A portrait of a Cham dancer (larger version). Images found here. Copyright Jatenipat Ketpradit.

Notes:

1) I quote the scene of his expulsion below:

“You, Wukong, come over here! I ask you what sort of exhibition were you putting on, changing into a pine tree? This ability you now possess, is it just for showing off to people? Suppose you saw someone with this ability. Wouldn’t you ask him at once how he acquired it? So when others see that you are in possession of it, they’ll come begging. If you’re afraid to refuse them, you will give away the secret; if you don’t, they may hurt you. You are actually placing your life in grave jeopardy.” “I beseech the master to forgive me,” Wukong said, kowtowing. “I won’t condemn you,” said the Patriarch, “but you must leave this place.” When Wukong heard this, tears fell from his eyes. “Where am I to go, Teacher?” he asked. “From wherever you came,” the Patriarch said, “you should go back there.” “I came from the East Purvavideha Continent,” Wukong said, his memory jolted by the Patriarch, “from the Water-Curtain Cave of the Flower-Fruit Mountain in the Aolai Country.” “Go back there quickly and save your life,” the Patriarch said. “You cannot possibly remain here!” “Allow me to inform my esteemed teacher,” said Wukong, properly penitent, “I have been away from home for twenty years, and I certainly long to see my subjects and followers of bygone days again. But I keep thinking that my master’s profound kindness to me has not yet been repaid. I, therefore, dare not leave.” “There’s nothing to be repaid,” said the Patriarch. “See that you don’t get into trouble and involve me: that’s all I ask.” Seeing that there was no other alternative, Wukong had to bow to the Patriarch and take leave of the congregation. “Once you leave,” the Patriarch said, “you’re bound to end up evildoing. I don’t care what kind of villainy and violence you engage in, but I forbid you ever to mention that you are my disciple. For if you but utter half the word, I’ll know about it; you can be assured, wretched monkey, that you’ll be skinned alive. I will break all your bones and banish your soul to the Place of Ninefold Darkness [Jiuyou zhi chu, 九幽之處], from which you will not be released even after ten thousand afflictions!” “I will never dare mention my master,” said Wukong. “I’ll say that I’ve learned this all by myself.” Having thanked the Patriarch, Wukong turned away, made the magic sign, pulled himself up, and performed the cloud-somersault (Wu & Yu, 2012, pp. 124-125).

2. Ter Haar (2021) provides a list of such generational names:

Table 1. The use affiliation characters by People of the Way

Dao 道 (Huzhou, Jiaxing, Taizhou, Suzhou) (13 cases) – The Way
Zhi 智 (Huzhou, Jiaxing) (6 cases) – Wisdom
Yuan 圓 (Huzhou, Jiaxing, Taizhou) (5 cases) – Complete
Pu 普 (Taicang, Taizhou, Huating) (4 cases) – Universal
Miao 妙 (Deqing, Jiaxing) (3 cases) – Wondrous
Jue 覺 (Huating) (1 case) – Awareness (p. 39)

Sources:

Buswell, R. E., & Lopez, D. S. (2014). The Princeton Dictionary of Buddhism. Princeton University Press.

Ter Haar, B. (2021). The White Lotus Teachings in Chinese Religious History. Netherlands: Brill.

Wu, C. & Yu, A. C. (2012). The Journey to the West (Vol. 1) (Rev. ed.). Chicago, Illinois: University of Chicago Press.

Story Idea: The Reason for Sun Wukong’s Rebellion

Jim R. McClanahan 4 Comments

From time to time I like to post a fun blog not directly related to (though sometimes informed by) my research. Regular articles will resume after this entry.

I have previously posted a few of my story ideas regarding the Monkey King’s birth and training under Master Subodhi. For instance, this article provides two possible origins for our hero: 1) he is the spiritual offspring of primordial and highly respected ape immortals, who themselves rebel against heaven after a long period of exile; 2) he is the offspring of an ancient, rebellious martial god who wishes to overthrow heaven. This latter origin is tied to another idea where Wukong is a soldier-monk in Subodhi’s immortal monastic army similar to Shaolin. This is where my current idea begins. 

During Monkey’s early Daoist training, his mind is subtly corrupted by one of his magic powers, namely his famous 72 transformations (qi shi er bianhua, 七十二變化). Now, I can already hear my readers saying, “What?!” Well, there is a good reason for this idea. The actual name for this power of metamorphosis is the “Multitude of Terrestrial Killers” (Disha shu, 地煞數). [1] It is named after a host of malevolent stellar deities (fig. 1) who are described in various sources as bringers of bad luck and disease:

The Seventy-two malignant stellar gods, called Ti-shah 地煞, enemies of man, and causes of all diseases and ailments (Doré & Kennelly, 1916, p. xviii).

They are described as star generals inhabiting the stars of the Big Dipper, invoked by the Taoists to control evil spirits. But they are also believed to be evil influences on earth causing misfortune and disease (Pas & Leung, 1998, p. 293)

Similar to the 36 Rectifiers [tiangang, 天罡], the 72 Terrestrial Killers are frightening gods. In keeping with the link between celestial bodies and earthly spaces and with their function as timekeepers, the Killers originate from disruptive—and usually unexpected—collisions between the courses of time and space. In ritual contexts the 72 Killers are a common occurrence, prominently understood as a possible cause for disease or death. Preying on the 72 “passes” (關 guan) that connect the human body to all aspects of the cosmos, they can cause all sorts of maladies—especially for small children. Daoists commonly apply apotropaic rituals to prevent the working of these “killers of the passes” (關煞 guansha) (Meulenbeld, 2019).

Fig. 1 – The “72 Killer Deities” (Qi shi er Shashen, 七十二煞神) folk print from the Anne S. Goodrich Collection (larger version).

In the novel, Wukong originally learns the transformations in order to hide from three calamities of thunder, fire, and wind sent by heaven as punishment for defying his fate and becoming immortal. In my story, I imagine Master Subodhi would warn Monkey to guard his spirit while mastering the magic power as some individuals might be influenced by the “baleful stars” (xiong xing, 凶星). And this is exactly what happens to the young immortal. The stellar gods exploit a chink in his spiritual armor (possibly due to his background) and feed him small suggestions that have compounding effects on his personality, making him increasingly egotistical and combative. This ultimately leads to his attempt to usurp the throne of heaven. I’m open to suggestions.

Notes:

1) Yu (Wu & Yu, 2012) translates the skill as the “Art of the Earthly Multitude”, thus glossing over the 72 Terrestrial Killers (vol. 1, p. 122). Other translations for Disha (地煞) are “Earthly Fiends” and “Earthly Assassins” (Shi, Luo, & Shapiro, 1993, p. 1138, for example; Pas & Leung, 1998, p. 293). I follow the translation from Meulenbeld (2019).

Sources:

Doré, H., & Kennelly, M. (1916). Researches into Chinese superstitions: Vol. 3 – Superstitious practices. Shanghai: T’usewei Printing Press. Retrieved from https://ia800709.us.archive.org/2/items/researchesintoch03dor/researchesintoch03dor.pdf

Meulenbeld, M. (2019). Vernacular “Fiction” and Celestial Script: A Daoist Manual for the Use of Water Margin. Religions, 10(9), 518. MDPI AG. Retrieved from http://dx.doi.org/10.3390/rel10090518

Pas, J. F., & Leung, M. K. (1998). Historical Dictionary of Taoism. Lanham, Md.: Scarecrow Press.

Shi, N., Luo, G., & Shapiro, S. (1993). Outlaws of the Marsh. Beijing: Foreign Languages Press.