Fa Ya

Fa Ya was a man of good family from Hedong. He was tall and fine-looking, exceptionally cunning and intelligent, and well versed in the arts of divination and military tactics. When Li Yuan served under the Sui dynasty, he happened to encounter Fa Ya in the markets of Chang’an, and after speaking with him was so impressed by his broad learning that the two became close friends. Li Yuan brought him into his household and had his sons pay him their respects. At the time of the Taiyuan uprising, Fa Ya was also placed within the command tent as a secret advisor in all key matters — whatever he said was heeded, and his power over those to his left and right was immense. After Li Yuan proclaimed himself Emperor, he wished to give Fa Ya an official appointment, but Fa Ya declined, and so he was installed instead as abbot of Huadu Temple.

— From the Diary of the Founding of the Great Tang

In the third year of the Zhenguan reign, there was a monk named Fa Ya who had originally enjoyed imperial favor and been able to move freely between both palaces. At this point, however, he was barred from doing so. Fa Ya grew resentful and began to spread seditious words, for which he was executed under the law. The Minister of War, Du Ruhui, investigated the case. Fa Ya then claimed that Pei Ji had been aware of his words, but when questioned, Pei Ji replied: “Fa Ya only said that a period of pestilence was coming — I never heard any seditious words.” Since Fa Ya testified against him, Pei Ji was found guilty on those grounds: he was stripped of his position, half his household allotment was taken away, and he was sent back to his home district.

— From The Old Tang History — Biography of Pei Ji

Chang Jie

Chang Jie’s secular name was Chen Su, and he was Xuanzang’s second elder brother. He was of bright and vigorous bearing, with a tall and imposing build resembling his father, and was knowledgeable in both Buddhist and secular learning. The siblings of Chang Jie’s family numbered four in total, with Chang Jie being the second eldest and Xuanzang the youngest. The name and identity of the eldest brother are no longer ascertainable. Their elder sister was married into the Zhang family of Yingzhou. Chang Jie had entered monastic life at a young age at Jingtu Temple in Luoyang. After Xuanzang’s mother died when he was five years old and his father died when he was ten, Chang Jie took his young brother with him to Jingtu Temple to receive monastic training, “teaching the young Xuanzang the principles of Buddhist doctrine daily, supplemented by the art of logical reasoning.”

In the first year of Wude of the Tang dynasty, as war engulfed Luoyang, Chang Jie fled with Xuanzang to Chang’an. In the winter of the same year, they crossed the Qin Mountains and arrived at Duobao Temple in Yizhou. Chang Jie was accomplished in Buddhist scholarship as well as Laozi and Zhuangzi, was an excellent lecturer, and possessed something of the demeanor of a man of literary distinction. Both Dou Gui, the Duke of Zan State and Governor-General of the Yizhou Circuit, and Wei Yunqi, the Minister of Civil Affairs at the Yizhou Administrative Bureau, held him in high esteem. People of the time spread the saying: “Once we heard of the eight dragons of the Xun family — today we see the two fine horses of the Chen family’s gate.”

In the fourth year of Wude, Xuanzang wished to leave Yizhou and travel outward to study. But the early Tang had strict regulations, implementing a policy of restricting passage at the frontier passes — all travelers were required to have their documents verified at pass checkpoints. Monks traveling without such documentation would be detained and questioned. Those who crossed passes without authorization were subject to one year of penal service. Concerned for Xuanzang’s safety, Chang Jie firmly forbade him from leaving Sichuan. And so Xuanzang left a farewell letter, and with the help of merchants traveling the waterways of the Yangtze River, secretly boarded a vessel and made his way down the river. From that day on, he and Chang Jie were parted, and for the rest of Xuanzang’s life, the two never met again.

Compiled from The Biography of the Tripiṭaka Dharma Master, The Record of the Conduct of the Tripiṭaka Dharma Master Xuanzang of the Great Tang, and Continued Biographies of Eminent Monks

Cui Jue

Cui Jue, courtesy name Ziyu, was a man of Qizhou Ancient City County in Shanxi, born in the Sui dynasty. His father’s name was Rang, and his mother was of the Liu family, who were known for “great virtue and generosity in giving.” She had a dream in which the divine spirit of Mount Tai offered her two pieces of jade, commanding the husband and wife to swallow them — and then Cui Jue was born. He later passed the examination for the Filial and Incorrupt degree. In the seventh year of the Tang Zhenguan reign he entered government service, serving as County Magistrate of Zhangzi County in Luzhou. He was said to be able to “govern the affairs of the living by day and judge the grievances of the dead by night, detecting and exposing both human and ghostly wrongs with the acuity of a divine being.” After Cui Jue’s death, the common people erected temples to him in many places, declaring that he had entered the underworld to serve as an adjudicator, presiding over the Book of Life and Death.

Compiled from Wang Shizhen’s Complete Biographies of the Immortals (Ming dynasty) and Yao Fujun’s Further Anecdotes from the Casting of the Tripod (Qing dynasty)

Cui Jue, courtesy name Mengzhi, was a celebrated poet of the Tang dynasty. He had once taken up residence in Jingzhou, and in the Dazhong reign period passed the imperial examination for the jinshi degree. Starting from a position in a military secretariat, he was appointed to the Court of Imperial Archives and served as Magistrate of Qi County, where he was known for benevolent governance. He eventually rose to the rank of Remonstrance Censor. The 591st volume of The Complete Tang Poems records nine of his poems, all of them works of great excellence. He was a close friend of Li Shangyin, and from his poem “Mourning Li Shangyin” the couplet: He bore in vain the talent to reach the clouds ten thousand zhang high — the aspirations of a lifetime he never once unfolded has been celebrated as a phrase for the ages.

Compiled from The Complete Tang Poems and other sources

The Cui Jue in this novel is a blending of both historical figures.

The earliest story of Cui Jue appears in the Dunhuang bianwen text The Record of Emperor Taizong of Tang’s Journey into the Underworld, and had already taken definite shape by the Tianshou period of Empress Wu Zetian’s reign. On account of the Underworld journey and return to life, Cui Jue was enfeoffed by Emperor Taizong with the title “Prefect of Puzhou and Regional Inspector of the Twenty-Four Prefectures of Hebei,” and eventually rose to the rank of Censor-in-Chief and was awarded the Purple Gold Fish Pouch.

During the Tianbao reign period, when the An-Shi Rebellion broke out and Emperor Xuanzong fled south to Sichuan, Cui Jue appeared to him in a dream and said: “Go nowhere else — the rebels will be pacified before long!” The rebellion was indeed suppressed as predicted, and when Emperor Xuanzong returned to Chang’an, in grateful recognition of this service, he specially ordered the construction of a new temple in Chang’an dedicated to Cui Jue, conferring upon him the title “Marquis Who Protects the Nation and Manifests Response.”

In the reign of Emperor Taizong of the Northern Song dynasty, a princess prayed at the Cui Prefect’s Temple and “her prayer was answered,” and the temple was bestowed the name “Protector of the Nation.” In the second year of Jingyou in the reign of Emperor Renzong of Song, Cui Jue was further enfeoffed as “Protector of the Nation, Manifest in Response, Duke.” In the second year of Yuanfu in the reign of Emperor Zhezong of Song, the title was changed to “Protector of the Nation, Manifest in Response, King.” Under Emperor Huizong of Song, the title was further elaborated to “Protector of the Nation, Manifest in Response, Luminous Benevolence, King.” Even the Jin dynasty, which was an enemy state of the Song, did not neglect him — Jin ordered that Cui Jue receive the sacrificial offerings of the Southern Sacred Mountain on its behalf.

In the final years of the Northern Song dynasty, Emperors Huizong and Qinzong were taken prisoner by the Jin forces. The Prince of Kang, Zhao Gou, wished to go north to negotiate peace, and stopped along the way at the Cui Prefect’s Temple, casting divination lots to determine whether to proceed. Cui Jue manifested his divine presence and prevented him from going north — and so Zhao Gou was able to establish a government that endured for more than a hundred years south of the Yangtze. (According to Xu Mengxin’s Compiled Records of the Three Courts’ Northern Alliance*)*

This event is recorded in even greater detail in The Record of Things Seen and Heard During the Jing and Yan Reign Periods, written during the Southern Song dynasty:

…The Prince of Kang, yielding to Zong Ze’s request, did not in the end proceed north as an envoy, and began to devise a plan for a quiet return. Then word arrived that after Wuli-bu had dispatched the Prince of Kang home the previous year, he had deeply regretted it. Now hearing that the Prince of Kang was making a second embassy, he sent several horsemen riding at double speed to hasten the journey. The Prince of Kang, riding alone and fleeing, found himself exhausted from the road, and rested at the Cui Prefect’s Temple, where, overcome by fatigue, he leaned against the base of the steps and dozed. Shortly thereafter, someone suddenly called out: “Rise quickly and mount your horse — the pursuing soldiers are nearly here!” The Prince said: “But I have no horse — what am I to do?” The person replied: “A horse has been readied — I entreat Your Highness to quickly spur it on!” The Prince of Kang awoke with a start and looked around. There was indeed a horse standing beside him. He leaped into the saddle, and in the space of one day and night covered seven hundred li. But then the horse stood rigid and would not advance further — looking down, he saw that it was a clay horse from a statue of the Cui Prefect.

In recognition of such great merit, Cui Jue was accorded exceptional honor during the Southern Song dynasty. During the Chunxi reign period, Emperor Xiaozong, acting under the command of Emperor Gaozong, enfeoffed him as “Protector of the Nation, Manifest in Response, Rising Saint, Universal Blessing, True Lord.” (According to The Record of the Southern Crossing*)*

There was yet another achievement of even greater significance. According to Xiong Ke’s Short Annals of the Restoration: after the only son of Emperor Gaozong of Song, Crown Prince Yuanyi, died in infancy, Gaozong had no further heir and had no choice but to select a successor from other branches of the imperial clan. Before Zhao Shen was born, his mother dreamed of a divine figure in crimson robes who claimed to be the Prefect Cui, who handed her a sheep and said: “Take this as a sign” — and then she became pregnant. When Gaozong heard of this, he believed this child was surely no ordinary person, and had him brought to the palace to be raised. In the thirty-second year of the Shaoxing reign, Gaozong abdicated in favor of Zhao Shen — who became Emperor Xiaozong. After his accession, Xiaozong devoted himself wholeheartedly to good governance and became the most outstanding emperor of the Southern Song dynasty.

With such great favor received, the emperors of the Southern Song dynasty were generous beyond measure in their bestowals upon Cui Jue, constructing temples throughout the realm. The Xianyinguan Temple in Lin’an was particularly magnificent — the hall name was written in the Emperor’s own hand, and “the temple buildings were grand and elegant, the sacred images solemn and imposing, the long corridors deep and serene, the painted decorations finely executed.” Emperor Gaozong and Emperor Xiaozong frequently paid visits in person — on one occasion Gaozong even “bestowed gold to repaint and renovate the temple, which had grown old and dark.” At that time, Cui Prefect temples were found throughout the realm: in Shanxi alone, the southeastern region of Shanxi and its surrounding areas had a temple in virtually every county, with some counties possessing three or four.

During the Yuan dynasty, Cui Jue was enfeoffed as “King of Numinous Benevolence, Pervading Sagacity, Broad Protection.” In the fourth year of Hongwu of the Ming dynasty, Emperor Taizu Zhu Yuanzhang bestowed upon the Cui Prefect the status of a god, formally confirmed his divine title, and commanded that sacrificial ceremonies be held for him each year.

The fame and honor that followed Cui Jue after death surpassed that of emperors and sovereigns and has endured for a thousand years without dimming. His temples survive to this day.

Xingtang Temple

There were several Tang dynasty temples by the name Xingtang. One was located within Chang’an city in the Taining Quarter, originally named Wangji Temple. It was constructed in the third month of the first year of the Shenlong reign by Princess Taiping to pray for blessings on behalf of her mother Empress Wu Zetian. In the twentieth year of the Kaiyuan reign, on the seventh day of the sixth month, it was renamed Xingtang Temple. The celebrated Tang astronomer and monk Yi Xing was granted lodging at Xingtang Temple during his time in Chang’an.

The second was located in She County of Huizhou Prefecture. In the second year of Jiande of the Tang Emperor Gaozu Li Yuan’s reign, a Xingtang Temple was built by imperial decree at the foot of the Xigan Mountains along the riverbank. Since the temple stood to the west of the Lian River, local people customarily called it “Water West Temple.” The great poet Li Bai, during his travels through Huizhou, visited the temple and left behind a poem titled “Written at Xing’an Water West Temple”: Tiantai Temple at Guoqing, called one of the world’s four marvels — I come to tour Xingtang, finding it no less remarkable. Plants and trees are cut through by cloud, the tallest peaks touch into snow. Outside the railings a single stream, time and again it carries the fractured moon. In the second year of Taiping Xingguo in the reign of Emperor Taizong of the Northern Song dynasty, the temple was renamed Taiping Xingguo Temple, a name still in use today.

The third was located within the boundaries of Huoyi County in Jinzhou — on the southwest of the main peak of Huoshan, at the boundary between Huoyi County and Zhaocheng County. It belongs today to Hongtong County, Shanxi Province, and there is a Xingtang Temple Township in the area. In the thirteenth year of the Daye reign of the Sui dynasty, Li Yuan raised troops against the Sui. When his forces reached Huoyi, the Sui General Song Laosheng held Huoyi in defense, and there were fears he might dig in and refuse to come out. Li Yuan’s army faced a shortage of provisions, and rumors spread that the Tujue and Liu Wuzhou were planning to take advantage of the situation and attack Taiyuan. Li Yuan wished to retreat northward, but was persuaded to stay by Li Shimin. It was later said that a divine figure gave guidance, and using a stratagem of light cavalry to lure the enemy, they broke through Song Laosheng’s defense and captured Huoyi.

The Old Tang History — Annals of Emperor Gaozu records: “(In the thirteenth year of Daye,) in the autumn of the seventh month, Gaozu led his forces westward toward the Guanzhong region… setting out from Taiyuan… The Sui General of the Tiger’s Fang Regiment Song Laosheng was encamped at Huoyi to resist the righteous army. Heavy rains had fallen for over ten days, supply transport was disrupted, and Gaozu ordered a withdrawal. Taizong remonstrated urgently, and the order was rescinded. An elderly man in white clothing came to the gates of the camp and said: ‘I am sent by the divine spirit of Huoshan to convey a message to the Tang Emperor: in the eighth month, when the rains cease and the road leads out from the southeast of Huoyi, I will aid the army.’ … In the eighth month, on the day xinsi, Gaozu led his forces toward Huoyi and executed Song Laosheng… In the eleventh month, on the day bingchen, he stormed and captured the capital city.”

During the Wude reign period, Emperor Gaozu, “moved by the divine spirit’s great grace, issued an imperial edict to build a temple at the foot of the mountain, bestowing the tablet ‘Xingtang.'” There is also an alternate account that it was in the first year of Zhenguan that Emperor Taizong Li Shimin issued an edict to build Xingtang Temple to repay the divine grace, dispatching five hundred men who completed the construction over three years. Four Pinus tabuliformis trees were also planted on both sides of the temple gate. During the Northern Song dynasty, Xingtang Temple was renamed Chongsheng Courtyard. In the reign of Jin Emperor Xizong it was destroyed in the flames of war, but later rebuilt. During the Yuan and Ming dynasties it was restored to the name Xingtang Temple. At the end of the Ming dynasty the temple fell into a period of abandonment, and a poet of that time wrote: “Steles grow moss until not a character is whole — the trees mingle Sui and Tang, no longer keeping track of years. A few monk’s rooms outside the flowing water — a wisp of mountain cloud before the setting sun.”

Though the temple was rebuilt during the Kangxi reign of the Qing dynasty, it could not withstand the desolation of the passing years. Today, apart from the remains of the sutra storage building constructed in the Qing dynasty, everything else is destroyed. Of the Pinus tabuliformis trees planted by Li Shimin, only one survives — fourteen meters tall, three meters in diameter, its trunk leaning toward the northwest.

The Eighty-One Cases of Journey to the West: The Chronicle of Western Kings

Now fully available — readers are invited to read on:

In the third year of Zhenguan, in the winter, Xuanzang secretly crossed the frontier pass. With a single man and a single horse, he crossed the Mohe Yanci Desert — known to later generations as the “Flowing Sand River” — and officially entered the Western Regions, setting out on the long and winding road to seek the scriptures.

At the gateway nation of the Silk Road — the Kingdom of Gaochang — Xuanzang encountered his second disciple, Prince Qu Zhisheng of Gaochang. At this time, Qu Zhisheng had fallen deep into the throes of love, having given his heart to a princess of an enemy kingdom. Descending ever deeper into obsession, he sought out the legendary “Vessel of King David,” hoping to fulfill his long-cherished wish. In a moment, the forces of the Western Tujue, Persia, Yanqi, and the Great Tang all converged upon Gaochang — assassinations, vengeance, betrayal, and various other crimes followed one upon another, each entangled with the next, each the cause and effect of another…

Readers are invited to continue with The Eighty-One Cases of Journey to the West: The Chronicle of Western Kings.