Dragon Tiger Gate Villain – Journey to the West (西遊記, Xīyóujì in Chinese and Saiyūki in Japanese) is a 16th-century Chinese legend and one of the four great classic novels of Chinese literature on which Dragon Fire is based. Originally published anonymously during the Ming dynasty in the 1590s, it has been attributed to the scholar Wú Cheng’ēn since the 20th century, although no direct evidence of its authorship survives.
The fairy is often known simply as the Monkey. This is one of the titles of Arthur Wylie’s famous abridged translation. Whaley’s translation was also published as Adventures of the Monkey God; and Monkey: [A] Chinese Folk Romance; and The Adventures of the Monkey.
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The novel is a fictional account of the Buddhist monk Xuanzang’s pilgrimage to India during the Tang Dynasty to obtain Buddhist religious texts called sutras. At the Buddha’s direction, the Bodhisattva Guanyin gave this task to the nun and her three guardians in the form of disciples: namely, Sun Wukong, Zhu Baji, and Sha Wuqing; With the dragon prince acting as Xuanzang’s rider. These four characters agreed to help Xuanzang as atonement for their past sins.
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Some scholars believe that the book satirizes the Chinese government at the time. Western travel is based on Chinese folk religion, Chinese mythology and value system; The pantheon of Taoist gods and Buddhist bodhisattvas still reflects Chinese folk religious beliefs today.
Part of the novel’s enduring popularity stems from the fact that it works on multiple levels: a first-rate adventure story, a teaching of spiritual insight, and a broad allegory representing the individual journey to enlightenment of a group of pilgrims traveling to India.
The novel consists of 100 chapters, which can be divided into four very uneven parts. The first, which includes chapters 1-7, is really a self-contained prequel to the main story. It is devoted entirely to the earlier exploits of Sūn Wùkōng, a stone-born ape through cunning and strength, who learned the art of Dao, 72 polymorph transformations, combat, and the secrets of immortality, feeding entirely on the five elements. A name for himself as Qítiān Dàshèng or “A Great Sage Equal to Heaven”. His powers overlap with those of all the Eastern (Taoist) gods, and as he gains a position in the celestial bureaucracy, the prologue concludes with the rebellion of the Sun against the Heavens. Arrogance proves its downfall when the Buddha succeeds in keeping it under a mountain for five hundred years.
Only after this introductory story is Xuanzang, the nominal hero, introduced. Chapters 8-12 provide his early biography and the background to his great journey. “The land of the south knows only greed, hedonism, immorality and sin,” the confused Buddha instructs Bodhisattva Guanyin to search for a man in Tang China who will bring Buddhist sutras to “persuade for enlightenment and good will.” East. Part of the story here also involves Xuanzang becoming a monk (as well as revealing his past life as a “Golden Cicada” and being sent on this pilgrimage by Emperor Tang Taizong, who was previously both an underworld official and a fugitive from death. Xuanzang).
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The third and longest chapter of the work, chapters 13-99, is an episodic adventure story that combines quest elements as well as picaresque. The skeleton of the story is Xuanzang’s quest to retrieve the Buddhist scriptures from the Vulture’s peak in India, but the meat is provided by the conflict between Xuanzang’s disciples and the various evils that surround him along the way.
The setting for this section is the nominally sparsely populated areas along the Silk Road between China and India, including Xinjiang, Turkestan, and Afghanistan. The geography described in the book is almost completely fictitious; After leaving Chang’an, the capital of Tang, and crossing the border (somewhere in Gansu province), Xuanzang finds himself in a wilderness of deep valleys and high mountains inhabited by carnivorous demons who view him as potential food (because his flesh was believed to grant immortality to the one who eats it), here and there a hidden monastery or royal city-state in the middle of the desert.
The episodic structure of this section is somewhat formulaic. The episodes consist of chapters 1-4 and usually involve Xuanzang being captured and his life in danger, while his disciples try to find an ingenious (and often brutal) way to free him. Although some of Xuanzang’s troubles are political and involve ordinary people, most of them involve clashes with various goblins and goblins, many of whom turn out to be earthly manifestations of heavenly beings (whose sins will be absolved by eating Xuanzang’s flesh) or spirit animals. enough Taoist spiritual merit to assume demi-human forms.
Chapters 13-22 don’t quite fit into this structure, as they introduce Xuanzang’s disciples who are inspired by or insist on meeting Guanyin and agree to serve him in order to atone for the sins of their past lives.
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Chapter 22, where Sha is introduced, also shows a geographical boundary, as the rapid river of sand the travelers cross brings them to a new “continent”. Chapters 23-86 are set in the desert and consist of 24 episodes of varying lengths, each featuring a different magical monster or evil wizard. There are vast impassable rivers, burning mountains, a kingdom ruled by women, a lair of charming spider spirits and many other fantastic scenarios. Along the journey, the four brave disciples must fend off various monster attacks and disasters against their master and teacher Xuanzang.
It is strongly suggested that most of these disasters were caused by fate and/or the Buddha, for although the attacking monsters were of great strength and numbers, no harm was ever done to the four travelers. Some of the monsters are bodhisattvas, or the fleeing celestial beasts of Taoist sages and spirits. There is a scene near the end of the book where the Buddha literally orders the final calamity to occur because Xuanzang lacks one of the eighty-one calamities required to attain Buddhahood.
In chapter 87, Xuanzang finally reaches the Indian frontier, and chapters 87-99 recount magical adventures in somewhat more ordinary (though still exotic) settings. Finally, after the pilgrimage is said to have taken fourteen years (the text actually only provides evidence for nine of those years, but presumably there was room to add more episodes) they arrive at Pic’s half-real, half-legendary destination Vulture they reach In a scene that is both mystical and comical, Xuanzang receives scriptures from the living Buddha.
Chapter 100, the last of all, quickly describes the journey to the Tang Empire and beyond, where each traveler is rewarded with positions in the heavenly bureaucracy. Song Wukong and Xuanzang attain Buddhahood, Wujing becomes a Golden Arhat, a dragon Naga, and Baji, whose good deeds are always tempered by his greed, is promoted to altar cleaner (i.e. devourer of excess offerings on altars).
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The classic story “Journey to the West” was based on real events. In real life, Xuanzang (born c. 602 – 664) was a late Sui dynasty monk and monk at Jintu Temple during the early Tang Chang’an dynasty. Due to the poor quality of Chinese translations of Buddhist scriptures at that time, Xuanzang left Changa in 629, despite the fact that the border was closed at the time due to the war with the Turks. With the help of sympathetic Buddhists, he traveled through Gansu and Qinghai to Kumul (Khami), from where he followed the Tien Mountains to Turfan. He then reached India in 630 AD, passing through present-day Kyrgyzstan, Uzbekistan and Afghanistan to Gandhara. Xuanzang spent the next thirteen years traveling the Indian subcontinent, visiting important Buddhist shrines and studying at the ancient university of Nalanda.
Xuanzang left India in 643 and returned to Chang’an in 646 to a warm welcome from the Tang emperor Taizong. He entered Da Sien Monastery (Monastery of Great Mother Grace) where he oversaw the construction of the Great Wild Geese Pagoda to house the scriptures and icons he had brought from India. He recorded his journey in the book Journey to the West in the Great Tang Dynasty. With the emperor’s support, he established an institute to translate the scriptures he brought into Chinese at the Yuhua Gong Monastery (Jade Majesty Palace). His translation and commentary work recognized him as the founder of the Buddhist Dharma school. Xuanzang died on March 7, 664. In 669, Xingxiao Monastery was founded to house his ashes.
Popular accounts of Xuanzang’s travels existed long before Journey to the West was written. In these versions, beginning with Song of the South, the monkey character was already the main character. By the Yuan Dynasty and early Ming, elements of the monkey story were already present
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