"Journey to the West" is a classical Chinese novel about gods and demons, and is one of China's "Four Great Classics". The book tells the story of a Tang Dynasty mage who went to the West to obtain Buddhist scriptures, showing the ancient theme of punishing evil and promoting good. "Journey to the West" was written in the middle of the Ming Dynasty in the 16th century. Since its publication, it has been widely circulated in China and around the world and has been translated into many languages. Journey to the West is a household name in China and even in parts of Asia. The characters such as Sun Wukong, Tang Monk, Zhu Bajie, Sha Seng and stories such as "Havoc in Heaven", "Three Strikes of Bone Demons" and "Flaming Mountain" are particularly familiar to people. Over the past hundreds of years, Journey to the West has been adapted into various local operas, movies, TV series, cartoons, and comics in many versions. Literary and artistic works with Sun Wukong as the protagonist have also appeared in Japan and other Asian countries. There are many styles and an astonishing number. Regarding the author of Journey to the West, it is generally believed to be Wu Chengen of the Ming Dynasty. Controversy about the author in academic circles
The various versions of "Journey to the West" currently published are signed by Wu Cheng'en, but since the publication of "Journey to the West", there has been controversy about its author. The various versions of "Journey to the West" circulated in the Ming Dynasty were not signed. Wang Xiangxu of the Qing Dynasty proposed in the "Book of Journey to the West" that "Journey to the West" was written by Qiu Chuji in the Southern Song Dynasty. After this view was put forward, most literati in the Qing Dynasty agreed. At the end of the Qing Dynasty, people such as Ji Yun and others began to doubt this theory, believing that "Journey to the West" contains many descriptions of the customs and customs of the Ming Dynasty, and that Qiu Chuji was from the last generation of the Southern Song Dynasty (from the dynasty before the Ming Dynasty); in addition, "Journey to the West" The Huai'an dialect of Jiangsu is used in many places in the book, but Qiu Chuji has been active in North China throughout his life and has never lived in Huai'an. There were also Taoist priests and literati from the Ming and Qing dynasties who believed that "Journey to the West" was a book for Taoist priests to refine alchemy. During the Republic of China, Lu Xun, Hu Shi and others inferred that Wu Chengen of Huai'an was the author of the novel "Journey to the West" based on what was recorded in the "Huai'an Prefecture Chronicles" during the Tianqi period of the Ming Dynasty and based on previous discussions. In the late Republic of China, since the founding of the People's Republic of China, especially after 1980, research on the author of "Journey to the West" has gradually become a hot topic. Scholars continue to question Wu Chengen's authorship. The reason is that the writing of "Journey to the West" is never mentioned in the surviving poems and articles of Wu Cheng'en and his friends; secondly, the fact that Wu Chengen wrote "Journey to the West" recorded in "Huai'an Fuzhi" does not indicate that it is a romance or a barnyard official, but usually At this time, Romance and Barnyard Officials were not included in the local annals; thirdly, "Journey to the West" written by Wu Chengen was included in the geographical category (i.e. geography category) in the "Qianqingtang Bibliography" written by Huang Yuji, a scribe of the Qing Dynasty. Therefore, some people have re-proposed that "Journey to the West" was written by Qiu Chuji, or by his disciples and successors. There are also a few mathematicians who argue that "Journey to the West" was written by Li Chunfang, the "Qingci Prime Minister" of the Ming Dynasty. However, due to the sparse and far-fetched evidence, most scholars do not agree with this theory. On the other hand, the arguments proving that Wu Chengen is the author of "Journey to the West" seem to be more numerous and more convincing. The main ones are: 1. Wu Chengen's personal situation is completely consistent with the characteristics of the creator of "Journey to the West". Second, it provides more reasonable explanations for various doubts that are consistent with the actual situation. The third, and most convincing, is the study of dialects in various texts of Journey to the West. After 1980, research in this area made breakthrough progress, proving almost irrefutably that Wu Chengen was the author of "Journey to the West". (For related research, please refer to Liu Xiuye's works and Yan Jingchang's "Journey to the West" Poetry Rhythm and Author Issues) Therefore, it is now generally believed that religion was prevalent in the Ming Dynasty society, and there are biographies, legends and other stories about Master Xuanzang's journey to the West to seek Buddhist scriptures in the Tang Dynasty. Religious legends and folk tales are widely circulated in society. It was against this social and cultural background that Wu Chengen used the above-mentioned biographies, legends and stories as materials to create the novel "Journey to the West" we see today. After Wu Chengen's re-conception, organization and writing, compared with the biographies, legends, stories and commentaries circulated before, the novel "Journey to the West" is not only much richer in content, the storyline is more complete and rigorous, the characters are more vivid and full, and the imagination is more vivid. It is colorful and the language is simple and accessible. More importantly, the novel "Journey to the West" has reached unprecedented heights in terms of ideological and artistic realm. It can be said that he is a master of all things. Introduction to the main characters
Sun Wukong, also known as the Monkey King, Monkey King, Monkey King, and Sun Walker. It is a stone monkey formed by the spirit stone of Huaguo Mountain in Dongsheng Shenzhou Aolai State, which burst out and caught the wind. He occupied the Huaguo Mountain and ruled as king for three to five hundred years. After eight or nine years of traveling across mountains and rivers, he worshiped Subhuti as his teacher at Fangcun Mountain in Lingtai, Hezhou, Xiniu, and learned the skills of seventy-two transformations. After that, Sun Wukong made a big fuss in the Heavenly Palace and proclaimed himself the Monkey King. He was suppressed by Tathagata Buddha at the foot of the Five Elements Mountain and was unable to move. Five hundred years later, Monk Tang went to the West to obtain scriptures, passed by the Five Elements Mountain, and took off the talisman before saving Sun Wukong. Sun Wukong burst into tears with gratitude. After being instructed by Guanyin Bodhisattva, he worshiped Tang Monk as his teacher and went to the West to learn scriptures together. On the way to learn the scriptures, Sun Wukong descended on demons and eliminated monsters, and repeatedly performed extraordinary feats. However, he was misunderstood and expelled by his master Tang Seng again and again. Finally, the four masters and disciples arrived at Xitian Leiyin Temple and obtained the scriptures. Sun Wukong achieved the right result and was awarded the title of Fighting Victory Buddha. Sun Wukong is smart, lively, brave, loyal and hates evil. He has become the embodiment of wit and bravery in Chinese culture, so Sun Wukong can easily become an idol worshiped by Chinese little boys.
Tang Seng, Tang Seng in the novel is a fictional character, which is different from Master Xuanzang, a real person in history. The Tang monk in the novel, whose common surname is Chen, nickname is Jiangliu, Buddhist name Xuanzang, and Sanzang, was originally the reincarnation of Jin Chanzi, the second disciple of Buddha.
He was a posthumous son. Due to the tragic and bizarre experiences of his parents, he became a monk and grew up in a temple. He became a monk in the Shenghua Temple and eventually moved to a famous temple in the capital to settle down and practice. Tang Monk was diligent, studious and highly savvy, and stood out among the monks in the temple. Finally, he was selected by the emperor of the Tang Dynasty to go to the West to learn Buddhist scriptures. On the way to learn scriptures, Tang Seng successively accepted three apprentices: Sun Wukong, Zhu Bajie, and Sha Seng.
Zhu Bajie, also known as Zhu Ganghye and Zhu Wuneng. He was originally the Tianpeng Marshal in the Heavenly Palace. He was punished for molesting Chang'e, but he was mistakenly cast into a pig fetus and grew into the shape of a pig face and a human body. In Gao Laozhuang, he seized the daughter of the people, and was later surrendered by Sun Wukong. Those who have achieved positive results are titled as the Messengers of the Purifying Altar. Zhu Bajie’s weapon is the nine-tooth nail palladium. Zhu Bajie only knows thirty-six variations.
Monk Sha, also known as Sha Wujing. He was originally the Curtain General in the Heavenly Palace. Because he broke a glass lamp at the Peach Fair, which angered the Queen Mother, he was demoted to the human world and became a monster (Tang Lice) by the Liusha River. Later, he was subdued by Tang Monk and his apprentices, and was responsible for carrying burdens. . The weapon used is the magic stick. In the book, Monk Sha is also called "Monk Sha".
On the way to the West to retrieve the scriptures, the four masters and apprentices went through fourteen years of cold and heat, ninety-nine and eighty-one hardships, and fought with all kinds of monsters and monsters, and finally reached the West to retrieve the scriptures. Among the most classic stories are Sun Wukong causing havoc in the Heavenly Palace, Gao Laozhuang collecting Bajie, Liusha River collecting sand monks, three dozen white-bone spirits, ginseng fruit, Pansi Cave, Flame Mountain, the True and False Monkey King, etc. The distinctive personalities of the four masters and apprentices are portrayed in their struggle against demons and monsters. The story is vivid and suitable for people of all ages for hundreds of years. The process of writing the book: In 629 AD, Xuanzang, a monk from the Tang Dynasty, violated the court's regulations prohibiting people from traveling westward without authorization. He smuggled out of Liangzhou and went to India alone to study Buddhist teachings. After 16 years, he returned to China in 644 and wrote a letter to Emperor Taizong of the Tang Dynasty reporting the situation. Emperor Taizong of the Tang Dynasty issued an edict to tell him orally what he saw during his journey to the West, and his disciple Bian Ji wrote the "Records of the Western Regions of the Tang Dynasty". After Xuanzang's death, his other two disciples Huili and Yantai compiled Xuanzang's life and journey to the West into a book called "The Biography of Master Tripitaka of Daci'en Temple". In order to promote the master's achievements, some details were included in the book. The description of the deified Xuanzang is considered to be the beginning of the mythical story of "Journey to the West". Since then, the story of seeking scriptures has been circulated in society, and its magical color has become more and more intense. Stories of traveling westward to seek Buddhist scriptures have appeared in many records of the late Tang Dynasty and the Five Dynasties period. The existing mural of Xuanzang's Buddhist scripture study in the Dunhuang Grottoes was probably painted in the early Western Xia Dynasty. The image of a monkey walking with a stick has already appeared; in the storybook "The Poems of Tripitaka of the Tang Dynasty" published in the Southern Song Dynasty, the monkey walking has been transformed into a scholar in white, calling himself "Huaguo Mountain" Ziyun Cave’s 84,000 Bronze-Headed Iron-Foreheaded Macaque King” and “Deep Sand God”; the Southern Opera of the Song and Yuan Dynasties includes “Chen Guangrui Jiangliu Monk”, Wu Changling’s drama “Tang Sanzang’s Journey to the West” already has four masters and apprentices; the Yuan and Ming dynasties The Zaju dramas of the Jiao Dynasty, "The Great Sage Erlang Suo Qi Tian" and "Journey to the West" describe the origin of Sun Wukong; the Korean textbook "Pu Tongshi Proverbs" in the early Ming Dynasty mentions "Journey to the West Pinghua", which summarizes the retelling of "Che "Chi Guo's Fighting" is very similar to Chapter 46 of "Journey to the West"; Volume 13139 of "Yongle Dadian" of the Ming Dynasty has "Dream Killing the Jinghe Dragon", which is basically the same as Chapter 10 of "Journey to the West". Significance and influence
Many images in "Journey to the West", such as Sun Wukong and Zhu Bajie, are almost household names to the Chinese. "Journey to the West" systematically reflects the ideological system of the integration of Buddhism, Taoism and Confucianism in China. It combines the Taoist system of heaven, hell and sea with the Buddhist Western Heaven. At the same time, it implements "There is no infidelity in the world". The Confucian thought of "unfilial gods". "Journey to the West" makes the bold statement that "the emperor takes turns and comes to my house next year." At the same time, the description of the immortal system in this book is a microcosm of the political society of the Ming Dynasty in which the author lived at that time. Feng Menglong designated "Water Margin", "Romance of the Three Kingdoms", "Journey to the West" and "Jin Ping Mei" as the "Four Wonderful Books". Together with "The Romance of the Three Kingdoms", "Journey to the West" and "Dream of Red Mansions", it is listed among the "Four Great Classical Chinese Masterpieces". Mr. Lu Xun commented in "A Brief History of Chinese Novels" that the main purpose of "Journey to the West" is to describe and reflect people's lives. When people are young, they are active in thinking, dare to think and do, go to heaven and earth, be omnipotent, and dare to defy any authority, " Once you hit a wall and stumble, you will be down-to-earth and overcome the difficulties and temptations in life (nine-nine-nine-eighty-one difficulties) step by step, and finally achieve " True result." Edition status
The existing ancient editions in China include: Jinling Shidetang edition: the earliest extant edition, of which Chapters 76-80 and 91-100 are incomplete
The True Interpretation of Journey to the West: Comments by Chen Shibin of the Qing Dynasty
Huayang Dongtian Master's proofread
Journey to the West Zhengdao Book
New Journey to the West
Original Purpose of Journey to the West
Tongyi Journey to the West
"Journey to the West" has also been translated into many languages, with various translation titles: "The Holy Monk's Journey to the Kingdom of Heaven", "A Buddhist's Journey to the Kingdom of Heaven" ", "Monkey", "Monkey King", "The Adventures of Monkey and Pig Gods and Demons". In other countries, the earliest story about Monk Tang's quest for scriptures was a Korean translation in the early Ming Dynasty. However, it was a story of quest for scriptures and not exactly the same thing as "Journey to the West". The earliest official translation of "Journey to the West" was the Japanese translation in the mid-18th century.