Sun Wukong, known for his incredible strength and unmatched abilities, is one of the most iconic characters in Chinese mythology. Yet, behind his formidable power lies the intriguing story of his origins, the master who shaped him, and the significance of his name. The journey of the Monkey King is not just one of physical prowess but also one of spiritual and philosophical depth. His name, Sun Wukong, carries profound meaning, reflecting his journey of enlightenment and self-discovery under the guidance of his master, the immortal sage Bodhi. Understanding the origins of this name offers a glimpse into the wisdom that permeates the tale of the Monkey King.

Meditation

(Excerpted from Journey to the West — Shide Tang Edition, Chapter 1)

Hearing this, the Monkey King left the deep forest, found a path, and crossed a hill. After traveling about seven or eight miles, he indeed saw a cave dwelling. He stood to observe—it was truly a good place! The cave door was tightly shut, and there was an eerie silence with no sign of anyone around. Suddenly, he turned his head and saw a stone stele standing on the cliff. It was about ten feet high and more than two meters wide, with a line of ten large characters inscribed on it: “Ling Tai Fang Cun Mountain, Xie Yue San Xing Cave.”

(Note: The phrase “Xie Yue San Xing” or “Slanting Moon and Three Stars” is a riddle with the answer being the character “心” which means “heart” .” “Ling Tai Fang Cun Mountain” also refers to the heart, suggesting that cultivation is primarily about training the heart.)

After a while, there was a creaking sound as the cave door opened, and out came an immortal boy. He had an imposing and extraordinary appearance, distinct from ordinary folk. The boy came out and shouted, “Who is causing a disturbance here?” The Monkey King jumped down from the tree, bowed deeply, and said, “Immortal boy, I am a disciple seeking the Dao and learning the ways of immortality. I dare not cause any disturbance.” The boy smiled and said, “Are you really seeking the Dao?” The Monkey King replied, “Yes.” The boy said, “My master has just dismounted and is preparing to give a sermon. He told me to open the door, saying, ‘There is a cultivator outside; go and greet him.’ It must be you, right?” The Monkey King smiled and said, “Yes, it’s me.” The boy said, “Come with me.”

The Monkey King tidied his clothes, followed the boy, and entered the depths of the cave. There were layers of deep pavilions and exquisite buildings, countless tranquil chambers, and serene dwellings, leading up to a jade platform. There, he saw the Patriarch Bodhi seated on the platform, with thirty little immortals standing below on either side.

Upon seeing this, the Monkey King immediately prostrated himself, kowtowing repeatedly, saying, “Master! Master! Your disciple pays sincere respects!” The Patriarch said, “Where are you from? Tell me your name and origin before bowing again.” The Monkey King said, “I am from the Water Curtain Cave on Flower-Fruit Mountain in the country of Ao Lai, in the Eastern Continent.” The Patriarch sternly ordered, “Throw him out! He is a deceitful and dishonest creature. How can he cultivate the Dao?” The Monkey King hurriedly kowtowed, saying, “I am honest; I speak no lies.” The Patriarch said, “If you are honest, how did you manage to come here from the Eastern Continent? Between there and here lie two vast oceans and the Southern Continent. How did you reach this place?” The Monkey King kowtowed and said, “I crossed the oceans and wandered the world for over a dozen years before I finally found this place.”

The Patriarch said, “If you traveled here step by step, then fine. What is your surname?” The Monkey King replied, “I have no surname. If someone insults me, I don’t get angry; if they hit me, I don’t resent them—I just bow and move on. I’ve lived my life without a surname.” The Patriarch said, “That’s not the kind of surname I’m asking about. What was your parents’ surname?” The Monkey King said, “I have no parents either.” The Patriarch said, “If you have no parents, were you born from a tree?” The Monkey King said, “I wasn’t born from a tree, but I was born from a stone. I only remember that there was a immortal stone on Flower-Fruit Mountain. One year, the stone split open, and I was born.” Hearing this, the Patriarch was secretly pleased and said, “So you were born of Heaven and Earth. Stand up and walk around so I can have a look at you.” The Monkey King leaped up and strutted around twice.

The Patriarch laughed and said, “Though your body is crude, you resemble an ape that eats pine nuts. I shall give you a surname based on your appearance. I will call you ‘Hu.’ ‘Hu’ (胡) is formed by removing the animal radical from the character ‘ape’ (猢), leaving ‘ancient moon’ (古月). ‘Ancient’ means old; and ‘moon’ represents Yin(阴) which is the passive force in nature. Due to Old Yin cannot produce life, I think it is better to name you ‘Sun’ (孫). ‘Sun’ is formed by removing the animal radical from ‘monkey’ (猢猻), leaving ‘child’ (子) and ‘tie’ (系). ‘Child’ refers to a male child, and ‘tie’ suggests something small or delicate. This aligns well with the essence of a newborn. Thus, you shall be named ‘Sun Wukong’.”

The Monkey King, hearing this, was overjoyed, kowtowing and saying, “Good! Good! Good! Today I finally have a surname. Master, since I now have a surname, may I ask for a name as well, so I may be properly addressed?” The Patriarch said, “In our school, there are twelve words used to assign names by generation. You are of the tenth generation.” The Monkey King asked, “What are those twelve words?” The Patriarch replied, “They are Vast, Great, Wisdom, Knowledge, Truth, As, Nature, Sea, Ingenuity, Enlightenment, Perfection, and Awakening. You belong to the ‘Enlightenment’ (悟) generation. I shall name you ‘Sun Wukong’, meaning ‘Awakened to Emptiness’. How do you like it?” The Monkey King laughed and said, “Good! Good! Good! From now on, I shall be called Sun Wukong!” As the saying goes:

In the primal chaos, there was no surname,
To break through stubborn ignorance, one must awaken to emptiness.

Note:

  • Sun Wukong means “Monkey Awakened to Emptiness.” The name reflects the journey of enlightenment, breaking through ignorance to achieve wisdom.

    The phrase “打破顽空须悟空” is often translated as “To break through stubborn ignorance, one must awaken to emptiness.” This translation makes it easier to understand, but the true meaning is more profound.

    In reality, truly comprehending “emptiness” does not involve merely sitting in meditation, emptying the mind, and dwelling in silence, which may indicate clinging to the concept of “emptiness” and thus falling into a state of “stubborn emptiness.” Instead, it means understanding the true nature of “emptiness” in this world—recognizing that everything in the material world is like a dream or illusion, manifested by our own minds and not truly real. After realizing “true emptiness,” we continue to live in the world, playing our roles and fulfilling our responsibilities and obligations without attachment to the various external people and events, which helps prevent the arising of inner troubles. Even amid the bustling world, our hearts can remain as serene as if we were in a remote mountain. This vibrant form of “true emptiness” is an understanding cultivated through engaging with and responding to the affairs of the illusory world. It is not “stubborn emptiness” but rather a genuine realization of the illusory nature of material reality.

    The Monkey King is named Wukong (Awakened to Emptiness), which reflects the nature of our minds. Our minds are like monkeys—restless, anxious, and unable to stay calm for even a moment. However, achieving the understanding of “emptiness” relies on this very mind. Only when our restless, monkey-like minds find calm, when our agitated thoughts suddenly cease, can we attain enlightenment and liberation. In the Vimalakirti Sutra, the Buddha says that the Pure Land of Ultimate Bliss in the West heaven does not require traveling there; a pure mind leads to a pure realm. The world itself is inherently pure; it is only because of our own inner impurity that we cannot perceive its true purity. Similarly, there is no need to undertake a long journey to the West to seek the scriptures. The true teachings are within your heart, as long as you allow the monkey within your mind to understand emptiness.

  • Lao Yin: In the context of Chinese philosophy, “Lao Yin” (老阴) represents the most extreme or mature state of Yin energy, which is characterized by stillness, coldness, and passivity. When Yin reaches its peak, it becomes stagnant and unable to generate life or growth, symbolizing a state of inactivity or decline. The phrase suggests that when something reaches the extreme of its Yin nature, it lacks the ability to nurture or produce new life, emphasizing the necessity of balance between Yin and Yang for creation and vitality.

  • In this passage, the Taoist sage uses the etymology of the characters to explain the choice of Sun Wukong’s name. The character ‘Hu’ (胡) is associated with ‘ancient moon’ (古月), symbolizing something old and inactive, which is why the sage prefers the name ‘Sun’. The character ‘Sun’ (孫) is derived by removing the radical from ‘monkey’ (猢猻), leaving ‘child’ (子) and ‘tie’ (系). The term ‘tie’ suggests something small or delicate in Shanxi regional dialect, reflecting the nature of a young child. This naming process underscores the cultural significance of names and their meanings in traditional Chinese literature.