Background information about Journey to the West

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"Journey to the West" mainly describes the story of Monkey King protecting Monk Tang from going to the West to obtain Buddhist scriptures and going through eighty-one hardships. Tang Monk's study of Buddhist scriptures is a real thing in history. About 1,300 years ago, in the first year of Zhenguan (627) of Emperor Taizong of the Tang Dynasty, Xuanzang, a 25-year-old young monk, left the capital Chang'an and went to Tianzhu (India) to study alone. After setting off from Chang'an, he passed through Central Asia, Afghanistan, and Pakistan, going through many hardships and obstacles, and finally arrived in India. He studied there for more than two years and was a keynote speaker at a large-scale debate on Buddhist scriptures, where he received praise. In the 19th year of Zhenguan (645), Xuanzang returned to Chang'an and brought back 657 Buddhist scriptures. His journey to the West for Buddhist scriptures lasted for nineteen years and covered tens of thousands of miles. It was a legendary Long March that caused a sensation. Later, Xuanzang's oral account of his journey to the West was compiled into twelve volumes of "The Records of the Western Regions of the Tang Dynasty" by his disciple Bianji. But this book mainly tells the history, geography and transportation of the countries seen on the road, without any stories. When his disciples Huili and Yan Cong wrote "The Biography of Master Tripitaka of the Great Ci'en Temple of the Tang Dynasty", it added a lot of mythological color to Xuanzang's experience. From then on, the story of Tang Monk's Buddhist scriptures began to be widely circulated among the people. The Southern Song Dynasty has "The Tripitaka of the Tang Dynasty Searching for Buddhist Scriptures", the Jin Dynasty version has "The Tripitaka of the Tang Dynasty", "Peach Club", etc., and the Yuan Dynasty dramas include Wu Changling's "The Tripitaka of the Tang Dynasty Searching for Buddhist Scriptures from the West", and the unknown person's "The Great Sage Erlang Suo Qi", etc., all of which are The creation of "Journey to the West" laid the foundation. It was on the basis of folk legends, scripts and operas that Wu Cheng'en went through painstaking re-creation and completed this great literary masterpiece that the Chinese nation is proud of. Wu Chengen, whose courtesy name was Ruzhong and whose nickname was Sheyangshan, was from Shanyang, Huai'an Prefecture (now Huai'an City, Jiangsu Province). He was born between the 13th year of Hongzhi in the Ming Dynasty and the first year of Zhengde (1500-1510), and died in the 10th year of Wanli (1582). Wu Chengen's great-grandfather and grandfather were both scholars and served as tutors and lecturers in the county school. But in his father Wu Rui's generation, because his family was poor, he married into the Xu family, "then he took over the Xu family's business and became a small businessman." Despite this, the Wu family has not lost the tradition of reading. It is said that although his father Wu Rui was a businessman, he was not only a decent man, but also good at reading and talking about current affairs. This naturally had a great influence on Wu Chengen. Wu Chengen was very smart since he was a child. He entered school very early. He became successful at a young age and became famous in his hometown. Volume 16 of Tianqi's "Huai'an Prefecture" said that Wu Cheng'en was "sensitive and intelligent, and he was well-versed in books. He wrote poems and essays, and was successful in writing." However, Wu Cheng'en was not smooth as an adult, and he encountered many obstacles on the way to the imperial examination. Due to setbacks, he only made up one year-old tribute student in his forties. In his fifties, he served as the county magistrate of Changxing County, Zhejiang Province, and later served as Jishan of Prince Jing's Mansion. This was a sinecure position at the same level as the county magistrate. Wu Chengen composed "Journey to the West" probably after his middle age, or it may be thought that it was written in his later years. The specific time cannot be determined. In addition to "Journey to the West", he also wrote long poems "Erlang Searching the Mountains Picture Song" and "Yu Ding Zhi". There are currently four volumes of "Mr. Sheyang's Manuscripts", including one volume of poetry and three volumes of prose. They were compiled by Qiu Du after Wu Chengen's death. The whole book "Journey to the West" has one hundred chapters. From the overall structure, it can be divided into three parts. Chapters 1 to 8 are the first part, which mainly tells about the birth of Sun Wukong, his apprenticeship, and the troubles in the Heavenly Palace. This is the most exciting chapter in the book. It is very lively. Sun Wukong has a great time in heaven and earth, showing his rebellious character. Incisively and vividly. Chapters 8 to 12 are the second part, which mainly describes Tang Monk’s origins and the reasons for learning scriptures. Chapter 13 to the last chapter is the third part. It mainly tells about Monk Tang’s journey to the West to obtain Buddhist scriptures. On the way, he successively accepted three disciples: Sun Wukong, Zhu Bajie, and Monk Sha. After going through ninety-nine and eighty-one difficulties, he finally obtained the true scriptures and completed the practice. Positive result. "Journey to the West" shows people a colorful world of gods and demons, and people are all amazed by the author's rich and bold artistic imagination. However, any literary work is a reflection of a certain social life, and "Journey to the West", an outstanding representative of novels about gods and demons, is no exception. As Mr. Lu Xun pointed out in "A Brief History of Chinese Novels", "Journey to the West" "satirizes and teases based on the state of the world at that time and describes it in an exaggerated way." He also said: "The author's nature is to be good at comedy. Therefore, although he describes the changing and sudden things, he also mixes in explanations every time, making the gods and demons humane, and the charm is also sophisticated." This is indeed the case. Through the illusory world of gods and demons in "Journey to the West", we can see the projection of real society everywhere. For example, in the creation of the image of Sun Wukong, the author's ideals are placed on it. Sun Wukong's indomitable fighting spirit and his fearless spirit of raising the golden cudgel and sweeping away all demons and monsters reflect the wishes and demands of the people. He represents a force of justice and shows the people's belief in victory over all difficulties. Another example is the demons encountered on the way to seek scriptures, which may be phantoms of natural disasters or symbols of evil forces. Their greed, cruelty, insidiousness and cunning are also the characteristics of the dark forces in feudal society. Not only that, the Heavenly Palace ruled by the Jade Emperor and the Western Paradise governed by Tathagata Buddha are also heavily colored with the colors of human society. The author's attitude towards the supreme ruler of feudal society is also quite interesting. In "Journey to the West", there is simply no competent emperor; as for the foolish and incompetent Jade Emperor and the king of Chechi who dotes on monsters, he wants to treat children as his heart and soul. The king of the bhikkhu kingdom of Yao Yinzi was either a coward or a tyrant. The depictions of these images, even if they are easy to draw, all have strong practical significance.

"Journey to the West" not only has profound ideological content, but also achieved high artistic achievements. It builds a unique art palace of "Journey to the West" with its rich and unique artistic imagination, vivid and tortuous storyline, lifelike characters, and humorous language. But I think the greatest artistic achievement of "Journey to the West" is the successful creation of two immortal artistic images, Sun Wukong and Zhu Bajie. Sun Wukong is the first protagonist in "Journey to the West" and a very amazing hero. He has infinite abilities, is not afraid of anything, and has an unyielding spirit of resistance. He has the extraordinary demeanor of a great hero, but also has the disadvantage of loving compliments. He is witty, brave, witty and playful. And his greatest characteristic is his courage to fight. Dare to fight against the supreme Jade Emperor, and the reputation of the "Monkey King" will be known; Dare to fight against monsters and monsters, never let go of a monster with piercing eyes, never show mercy to monsters under the Ruyi Golden Cudgel; Dare to fight against all difficulties Fight, never retreat and bow your head. This is Sun Wukong, a glorious mythological hero. Speaking of Zhu Bajie, his ability is far inferior to that of Sun Wukong, let alone glorious and tall, but this image is also portrayed very well. Zhu Bajie is a comic figure. He is honest, honest, powerful, and dares to fight monsters. He is Sun Wukong's first right-hand man. But he is also full of problems, such as being fond of food, taking advantage of others, being a womanizer, and being afraid of difficulties. He often retreats and always thinks about Gao Laozhuang's wife. Sometimes he likes to tell lies, but he is clumsy and clumsy. He also said it was unreasonable; from time to time, he provoked Tang Monk to recite the tightening curse to make Sun Wukong suffer; he even hid some private money and stuffed it in his ears. He has many faults, which are the bad habits of small private owners. The author's criticism of Zhu Bajie's shortcomings is very harsh, but also well-intentioned. He is not a negated character, so people do not hate Zhu Bajie, but on the contrary, they find him very real and cute. The image of Tang Monk is also well written, but compared to Sun Wukong and Zhu Bajie, it is much inferior. Drifting lacks distinctive character traits, which can not but be said to be a shortcoming of "Journey to the West". Despite this, the artistic achievements of "Journey to the West" are still very amazing. The two images of Sun Wukong and Zhu Bajie have set up an immortal artistic monument in the history of Chinese literature with their distinctive personalities.

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Detailed information about Journey to the West

1. Introduction to the work "Journey to the West" is one of the four classic Chinese classics. It is the first romantic novel about gods and demons in ancient China written by the Ming Dynasty novelist Wu Cheng'en. It mainly describes the story of the four disciples Sun Wukong, Zhu Bajie, Sha Monk, and Bai Longma who protected Tang Monk on his journey to the west to obtain scriptures during the Zhenguan period of Emperor Taizong of the Tang Dynasty. They went through eighty-one hardships along the way, subjugated demons and turned dangers into safety, and finally reached the West and obtained the scriptures. . It is based on "The Tripitaka of the Tang Dynasty" and Han folklore. 2. Creation background: In the first year of Zhenguan (627) of Emperor Taizong of the Tang Dynasty, the 25-year-old monk Xuanzang traveled to Tianzhu (India) on foot to study. After setting off from Chang'an, he passed through Central Asia, Afghanistan, and Pakistan, going through many hardships and obstacles, and finally arrived in India. He studied there for more than two years and served as the keynote speaker at a large-scale Buddhist scripture debate, where he received praise. 3. Literary achievements Among the classical Chinese novels, "Journey to the West" has the most complex content. It combines the thoughts and content of Buddhism, Taoism and Confucianism. It not only allows the immortals of Buddhism and Taoism to perform at the same time, but also injects the human emotions of real society into the world of gods and Buddhas. Sometimes it also inserts a few Confucian sentences. The wise sayings make it seem both solemn and humorous, and the wit and wit make the book win the favor of readers of all cultural levels. The emergence of "Journey to the West" opened up a new category of long chapter novels about gods and demons. The book's clever combination of good-natured ridicule, bitter satire and serious criticism directly affected the development of satirical novels. Therefore, "Journey to the West" is the peak of ancient romantic novels. In the history of world literature, it is also a masterpiece of romanticism.

Extended information: Influence on later generations 1. Domestic influence The emergence of "Journey to the West" opened up a new category of long chapter novels about gods and demons. The book's clever combination of good-natured ridicule, bitter satire and serious criticism directly affected the development of satirical novels. Therefore, "Journey to the West" is the peak of ancient romantic novels. In the history of world literature, it is also a masterpiece of romanticism and the pioneer of magical realism. After "Journey to the West", there was a climax of writing novels about gods and demons in the Ming Dynasty. There are Zhu Xingzuo's "The Biography of the Twenty-Four Arhats Who Got the Way", Deng Zhimo's "The Story of the Iron Tree", "The Story of the Flying Sword", "The Story of the Cursed Date", Xu Zhonglin's "The Romance of the Gods", etc. "Journey to the West" also had a profound impact on Chinese opera. The Qing Dynasty palace drama "The Treasure Raft" is a Western game with ten volumes and 240 episodes. "Journey to the West" not only had sequels and imitations, but also had an impact on later novels, operas, scrolls, and folk customs. There are lyrics from "Journey to the West" in the books of the Qing Dynasty, which shows its great influence. 2. International influence According to preliminary statistics, "Journey to the West" has been translated into Japanese, English, German, French, Italian, Spanish, Russian, Czech, Romanian, Korean, Vietnamese, Polish, Hungarian, Esperanto and other languages. The Japanese translation There are about thirty kinds at most. Overseas people attach great importance to the study of "Journey to the West", and mostly discuss it from the aspects of theme, historical background, writing process, language characteristics, version origin, etc., and give the work high praise.

At the "World Chinese Book Exhibition" held in Singapore in May 1988, there were more than 50 readings of "Journey to the West", and the comic strips "Three Strikes of Bone Demons", "Mountain of Fire", "Havoc in Heaven", etc. made children unable to put it down. The image of Sun Wukong, the protagonist of "Journey to the West", appears frequently in Japanese books, comics and TV commercials. The image of Monkey King Sun Wukong is well-known in South Korea. "The Monkey King of Time and Space" edited by Dr. Liang Ting from the United States even links science and technology with Sun Wukong, allowing Sun Wukong to display his magical powers in the universe. As an envoy of cultural exchanges between China and the West, Sun Wukong appears in "Kite", a film co-produced by Chinese and French film workers. Zhu Bajie is not far behind. A puppet show named "Zhu Bajie Carrying His Wife" won the highest award at the International Puppet Festival in Hungary. A large number of facts show that the culture of Journey to the West has gone beyond the scope of the work itself and China, and has gone to the world. Baidu Encyclopedia - Journey to the West

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What is the writing background of Journey to the West? The Tang Monk’s pilgrimage to the West is a real thing in history. About 1,300 years ago, in the first year of Zhenguan (627) of Emperor Taizong of the Tang Dynasty, the young monk Xuanzang, who was only 25 years old, led a disciple to leave Xi'an, the capital, and went to Tianzhu (India) for a study tour. . After setting off from Chang'an, he passed through Central Asia, Afghanistan, and Pakistan. When we passed through Gaochang Kingdom, the residents there highly praised Buddhism. The king was very happy to see that they were monks from the Tang Dynasty. He was willing to make them the protectors of the country, plus a hundred taels of gold and a thousand horses. The disciples were shaken and finally stayed in Gaochang State, while Xuanzang sneaked out and fled westward. Unexpectedly, he was intercepted by Gaochangguo soldiers. Unexpectedly, they came to escort Xuanzang to the west to obtain Buddhist scriptures. The soldier gave Xuanzang a white horse and some documents, and Xuanzang was extremely grateful. He bowed a few times in the direction of the palace and then rode west. Xuanzang went through many hardships and dangers and finally reached India. He studied there for more than two years and was a keynote speaker at a large-scale debate on Buddhist scriptures, where he received praise. In the 19th year of Zhenguan (645), Xuanzang returned to Chang'an and brought back 657 Buddhist scriptures. In order to prevent the scriptures from being stolen, Xuanzang built the Big Wild Goose Pagoda with the help of the Tang Dynasty king to preserve the scriptures. His journey to the West for Buddhist scriptures lasted for nineteen years and covered tens of thousands of miles. It was a legendary Long March that caused a sensation. Later, Xuanzang's oral account of his journey to the West was compiled into twelve volumes of "The Records of the Western Regions of the Tang Dynasty" by his disciple Bianji. But this book mainly tells the history, geography and transportation of the countries seen on the road, without any stories. It was not until his disciples Huili and Yancong wrote the "Biography of Master Tripitaka of Daci'en Temple in the Tang Dynasty" that it added a lot of mythological color to Xuanzang's experience. From then on, the story of Tang Monk’s Buddhist scriptures began to be widely circulated among the people. The Southern Song Dynasty has "The Tripitaka of the Tang Dynasty Searching for Buddhist Scriptures", the Jin Dynasty version has "The Tripitaka of the Tang Dynasty", "Peach Club", etc., and the Yuan Dynasty dramas include Wu Changling's "The Tripitaka of the Tang Dynasty Searching for Buddhist Scriptures from the West", and the unknown person's "The Great Sage Erlang Suo Qi", etc., all of which are The creation of "Journey to the West" laid the foundation. It was on the basis of folk legends, scripts and operas that Wu Cheng'en went through painstaking re-creation and completed this great literary masterpiece that the Chinese nation is proud of. ?

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"Journey to the West" was produced in China in the 16th century During the Jiajing period of the Ming Dynasty (1522-1566 AD), it has been more than 400 years ago. The author Wu Chengen, whose courtesy name is Ruzhong and also known as Sheyang Jushi, "Journey to the West" was written as a first draft in Wu Chengen's middle age and later polished. He created artistic creations based on the literary works and stories about Tang Monk's Buddhist scriptures that had been accumulated in previous generations and circulated among the people. He also changed the original story mainly about Tang Monk's Buddhist scriptures to a story about Sun Wukong's battle against heaven and earth. "Journey to the West" uses rich and fantastic imagination to describe the adventures and struggles of the four masters and apprentices on the remote journey to the West in the barren mountains and rivers, and visualizes the numerous difficulties and dangers experienced as the eighty-one difficulties set by demons and monsters. The sentient spirits transformed into animals vividly represent the dangers of the ruthless mountains and rivers, and the song of subduing monsters and monsters praises the Buddhists' fighting spirit in overcoming difficulties. The novel is a triumphal song of man's victory over nature.

"Journey to the West" mainly describes the story of Monkey King protecting Monk Tang from going to the West to obtain Buddhist scriptures and going through eighty-one hardships. Tang Monk's study of Buddhist scriptures is a real thing in history. About 1,300 years ago, in the first year of Zhenguan (627) of Emperor Taizong of the Tang Dynasty, Xuanzang, a 25-year-old young monk, left the capital Chang'an and went to Tianzhu (India) to study alone. After setting off from Chang'an, he passed through Central Asia, Afghanistan, and Pakistan, going through many hardships and obstacles, and finally arrived in India. He studied there for more than two years and was a keynote speaker at a large-scale debate on Buddhist scriptures, where he received praise. In the 19th year of Zhenguan (645), Xuanzang returned to Chang'an and brought back 657 Buddhist scriptures. His journey to the West for Buddhist scriptures lasted for nineteen years and covered tens of thousands of miles. It was a legendary Long March that caused a sensation. Later, Xuanzang's oral account of his journey to the West was compiled into twelve volumes of "The Records of the Western Regions of the Tang Dynasty" by his disciple Bianji.

One of the four classic Chinese classics, it is the best mythological novel and a work that combines mass creation and literati creation. The novel begins with the story of "Havoc in Heaven", which is seven chapters long, bringing the image of Sun Wukong to the forefront in the book. Chapters 8 to 12 contain stories such as the Tathagata's teachings, Guanyin's visit to the monks, Wei Zheng slaying the dragon, and Tang Monk's birth, etc., explaining the origin of Buddhist scriptures.

From the fourteenth chapter back to the end of the book, it is written that Sun Wukong was forced to convert to Buddhism, protected Tang Monk in obtaining scriptures, and with the help of Bajie and Sha Monk, he killed demons and demons all the way, and became a "positive fruit" in the Western Heaven.

Sun Wukong is the most glorious image in the book. "Havoc in Heaven" highlights his spirit of loving freedom and having the courage to resist, and "Searching for Buddhist Scriptures from the West" expresses his spirit of eradicating evil and eradicating it. After Sun Wukong failed to cause trouble in the Heavenly Palace, after five hundred years of suppression under the Five Elements Mountain, he was released by Tang Monk and went to the West with him. He is no longer a rebel, but a hero who wears a tight band on his head and a tiger skin skirt, dedicated to relieving the world of evil. Being tenacious and unyielding in the face of numerous difficulties and adapting to circumstances are the main characteristics of the demon-suppressor Sun Wukong.

Most of the fantasy worlds and mythical characters described in "Journey to the West" are based on real life, and at the same time reflect some of the good wishes of the writer and the people in magical forms. The Eighty-one Difficulties, the Seventy-two Transformations, and the abilities of various gods and demons are full of fantasy; the various and colorful treasures are obviously imagined by people in order to conquer nature or defeat the enemy. "Journey to the West" constitutes the basic artistic feature of romanticism.

"Journey to the West" artistically combines good-natured ridicule, bitter satire and severe criticism, making many chapters full of humor and perfectly expressing the profound ideological content and the author's clear love and hatred. The forty-one short stories contained in "Nine-Nine-Eighty-One Difficulties" are also expressed through the intricate relationships among monks, gods, Buddhas, and demons, with one wave rising after another. In these countless fantasy plots full of struggles, they meaningfully embody the optimistic spirit of the broad masses of people to resist evil forces and demand victory over nature and difficulties, and tortuously reflect the social reality of the feudal era.

There is a flower and fruit mountain in the Aolai Kingdom of Dongsheng Shenzhou. A stone on the top of the mountain gave birth to a monkey. The stone monkey sought instruction from a teacher and was named Sun Wukong. He learned seventy-two transformations and could travel hundreds of thousands of miles in a single somersault. He called himself the "Monkey King". He stole the Dinghai Divine Needle and turned it into a Ruyi Golden Cudgel, which could be large or small and weighed thirteen thousand five hundred kilograms. Then he went to the underworld to cancel the name of the monkey genus from the book of life and death. The Jade Emperor wanted to send troops to arrest him, but Taibai Jinxing suggested that he summon Sun Wukong into the upper realm to become Bi Mawen. When the Monkey King learned that Bi Mawen was just a petty official in charge of horses, he broke out of Tianmen, returned to Huaguo Mountain, and called himself the "Monkey King". The Jade Emperor sent heavenly soldiers and generals to capture Sun Wukong. The Monkey King defeated the giant spirit god and Nezha in a row. Sun Wukong was asked to manage the Peach Garden again. He secretly ate the peaches, disturbed the Queen Mother's peach feast, stole the golden elixir of the Supreme Lord, and escaped from the heavenly palace. The Jade Emperor sent heavenly soldiers to capture him again. Sun Wukong and Erlang Shen had a gambling battle, with no winner or loser. Taishang Laojun hit Sun Wukong with a hidden weapon, and the Monkey King was captured. After being chopped with knives and axes, struck by fire and lightning, and trained in an alchemy furnace, Sun Wukong remained unscathed. The Jade Emperor invited Buddha Tathagata to suppress Sun Wukong under the Five Elements Mountain.

The Tathagata sent Guanyin Bodhisattva to the Eastern Land to find a Buddhist scripture collector, and to come to the Western Heaven to collect Buddhist scriptures and persuade all living beings. Guanyin enlightened Chen Xuanzang to go to the West to obtain the true scriptures. Emperor Taizong of the Tang Dynasty recognized Xuanzang as his imperial younger brother and gave him the title Tripitaka. Tang Sanzang traveled westward and rescued Sun Wukong in the Five Elements Mountain. Sun Wukong was put in Guanyin's tight band. As soon as Tang Monk recited the tight band spell, Wukong got an unbearable headache. The two masters and apprentices traveled westward and captured the white dragon at Yingchou Stream. The white dragon turned into Tang Monk's mount. In Gaolaozhuang, Zhu Wuneng Bajie was subdued, and Zhu Bajie became Tang Monk's second apprentice; in Liusha River, Sha Wujing was subdued, and Monk Sha became Tang Monk's third apprentice. The four masters and disciples traveled across mountains and rivers to the west to seek scriptures.

Guanyin Bodhisattva wanted to test the Taoist heart of Tang Monk and his disciples. He transformed himself into beauties with Lishan Old Mother, Samantabhadra, and Manjusri, and recruited four people as his sons-in-law. Tang Monk and other three were unmoved. Only Bajie was obsessed with women. Hanged on a tree by Bodhisattva. At Wuzhuang Temple in Wanshou Mountain, Sun Wukong and others stole ginseng fruits and knocked down the fairy trees. In order to compensate, Sun Wukong invited Guanyin to use nectar to revive the immortal tree. The White Bone Demon changed three times and tried to take Tang Monk, but Wukong saw through them all. Tang Monk did not distinguish the authenticity and listened to Bajie's slander, so he drove Wukong away, but he was captured by the yellow-robed monster. Bajie and Sha Seng were unable to defeat the yellow-robed monster. Sha Seng was captured and Tang Seng was turned into a tiger. Under the persuasion of Bai Longma, Bajie went to Huaguo Mountain to ask Sun Wukong to subdue the demon. The four masters and disciples continued their journey westward. The king of the Wuji Kingdom was pushed into a well by a lion spirit and drowned. The lion spirit became the king. The ghost of the king begged Tang Monk to rescue him. Bajie carried the body out of the well, and Wukong asked for a golden elixir from Taishang Laojun to revive the king. Hong Hai'er, the son of the Bull Demon King, was guarding the Fire Cloud Cave and wanted to eat Tang Monk's flesh. Wukong couldn't resist Red Boy's Samadhi True Fire, so he invited Bodhisattva to subdue the demon. The Bodhisattva subdued the red boy and made him a good boy. The king of the Western Liang Kingdom wants to recruit Tang Monk as his husband. Wukong and others are smart enough to earn a pass and are determined to travel westward, but Tang Monk is captured by the poisonous enemy scorpion in Pipa Cave. Wukong invited the Pleiades Star Official, who turned into a double-crested rooster, and the monster appeared in its true form. Soon, Tang Monk drove the robber away again because Wukong killed him again. The six-eared macaque spirit took the opportunity to transform into Wukong, steal Guan Wen's luggage, and then transformed the little demon into Tang Monk, Bajie, and Sha Monk, hoping to go to the West to defraud the scriptures. The true and false Wukongs were killed from the sky to the ground. The Bodhisattva, the Jade Emperor, Ksitigarbha, etc. could not distinguish the true from the false. It was not until the Tathagata Buddha in Leiyin Temple that the Buddha told the truth. The macaque spirit was beaten to death by Wukong.

The four masters and apprentices reconciled as before and worked together to rush to the west. In the Flame Mountain, I asked the Iron Fan Princess Banana Fan to extinguish the flames. Princess Iron Fan was angry with Wukong for sending her child Honghaier to Luojia Mountain to be a boy, and refused to borrow it. After several battles of wits with Princess Iron Fan and the Bull Demon King, Wukong used the power of the heavenly weapons to subdue the three monsters and put out the fire.

The bhikkhu king was deceived by the white deer's transformed king and wanted to use the hearts and livers of 1,111 children as medicine. Wukong rescued the babies and fought off the evil spirits. The birthday boy came to take back the white deer. The king of Destroy France vowed to kill ten thousand monks. Sun Wukong used magic to shave off all the hair of the king's concubines and civil and military ministers, so that the king would change his mind to do good and change Destroy France into Qin France. In Tianzhu's own country, Tang Monk was hit by a colored ball thrown by the fake princess who transformed into the Five Rabbits in the Moon Palace. He wanted to recruit him as his consort. Wukong saw through the truth and joined forces with the Taiyin Star Lord to capture the Jade Rabbit and rescue the real princess who was living in Hubu Temple outside the city.

The four masters and disciples went through all kinds of hardships and finally came to the Holy Land of Lingshan to pay homage to the Buddha. However, because they did not send any personal information to Anuo and Jiaye, they only obtained the Wordless Sutra. The monks and apprentices of Tang Dynasty returned to Leiyin Temple and presented the purple gold bowl as a gift from the King of Tang Dynasty to do human work. Only then did they obtain the true scripture and return to their homeland. Unexpectedly, one of the ninety-nine and eighty-one tribulations was still missing. In the Tongtian River, four people were thrown into the river by the old turtle, and the scriptures were wet. The "Buddha's Prayer Sutra" is still incomplete.

Tang Sanzang and others returned the Buddhist scriptures to Chang'an, the capital of the Tang Dynasty, and their true bodies returned to Lingshan. Tripitaka was named the Sandalwood Buddha of Merit, Wukong was named the Fighting Victory Buddha, Bajie was named the Envoy of the Pure Altar, Sha Monk was named the Golden Arhat, and the White Dragon Horse was promoted to the Eight Heavenly Dragons. .

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Introduction and historical background of the author of Journey to the West

1. Introduction to the author: Wu Chengen, an outstanding novelist in the Ming Dynasty of China. He was born into a family that was reduced from an academic officer to a businessman, and his family was poor. Wu Cheng'en was extremely smart since he was a child. "Huai'an Prefecture Chronicles" records that he was "sensitive and intelligent, and he was well-versed in books, and he was the author of many articles." However, he failed in the scientific examination, and did not make up for the title of "Sui Gong Sheng" until he was middle-aged. Living in Nanjing, he relied on selling literature to support his family for a long time. In his later years, he was appointed as the magistrate of Changxing County due to his family's poverty. Because he couldn't stand the darkness of the officialdom, he soon resigned angrily and died in poverty. 2. Historical background: In the first year of Zhenguan, Emperor Taizong of the Tang Dynasty, the 25-year-old monk Xuanzang went on a study tour to Tianzhu on foot. After setting off from Chang'an, he passed through Central Asia, Afghanistan, and Pakistan, going through many hardships and dangers, and finally arrived in India. He studied there for more than two years, and served as the keynote speaker at a large-scale Buddhist scripture debate, and received praise. In the 19th year of Zhenguan (645), Xuanzang returned to Chang'an and brought back 657 Buddhist scriptures, which caused a sensation. Later, Xuanzang orally described his experiences during his journey to the West, which was compiled by his disciple Bianji into the twelve volumes of "Records of the Western Regions of the Tang Dynasty". However, this book mainly tells the history, geography and transportation of the countries seen on the road; when it comes to the "Biography of Master Tripitaka of Daci'en Temple in the Tang Dynasty" written by his disciples Huili and Yancong, it adds a lot to Xuanzang's experience. With a mythological color, the story of Tang Monk’s Buddhist scriptures has been widely circulated among Chinese people since then. The emergence of the extended material "Journey to the West" has opened up a new category of long chapter novels about gods and demons. The book's clever combination of good-natured ridicule, bitter satire and serious criticism directly affected the development of satirical novels. Therefore, "Journey to the West" is the peak of ancient romantic novels. In the history of world literature, it is also a masterpiece of romanticism and the pioneer of magical realism. "Journey to the West" is one of the most outstanding novels about gods and demons full of fantasy in the history of Chinese literature. The author Wu Cheng'en uses romantic techniques to soar with the wings of extremely rich imagination, depicts a colorful, magical and magnificent fantasy world, creates a series of interesting and fascinating mythological stories, and successfully creates the idealized Sun Wukong, an extraordinary and holy figure. Heroic image. In the fantasy world, it twists and turns to reflect the human condition and worldly feelings, expresses fresh human wisdom, has full flesh and blood of reality and a rich flavor of life. "Journey to the West", with its unique thoughts and artistic charm, brings readers into the beautiful palace of art and feels its artistic charm. The artistic characteristics of "Journey to the West" can be summarized in two words, one is fantasy, the other is interest; not ordinary fantasy, it is fantasy, not ordinary interest, but strange interest. The novel creates a magical and gorgeous mythical world through bold and rich artistic imagination and fascinating storyline. The artistic imagination of "Journey to the West" is unique, rich and bold, and is rarely matched among ancient and modern novels. The world where Sun Wukong lives is close to the fantasy world of fairy tales, which is very interesting. Moreover, in this world, there are all kinds of strange and interesting monsters, which are really strange and colorful. Romantic fantasy originates from real life, reflecting the world and human feelings in fantasy descriptions. The characters, plots, scenes, and even the magic weapons and weapons used in "Journey to the West" are all extremely imaginary, but they are all condensed from real-life experiences, and they can all reveal the breath of life and reflect it in fantasy. It is humane and out-of-this-world, allowing readers to understand and accept it. Baidu Encyclopedia - Journey to the West

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Background of the author of Journey to the West

Wu Chengen (approximately 1506-1582), courtesy name Ruzhong, no. Sheyang Shanren was an outstanding novelist in the Ming Dynasty and the author of the famous mythological novel "Journey to the West".

Wu Chengen has been talented and intelligent since he was a child, with a wide range of interests and talents. He is good at painting and calligraphy. He likes to write lyrics and music. He is also proficient in Go. He also likes to collect calligraphy and painting stickers of famous people. When he was a boy, he became famous in his hometown for his outstanding literary talent. He was appreciated by people, who thought that he passed the imperial examination, "like picking up a piece of mustard". But the fact is exactly the opposite. He was extremely unsuccessful in the imperial examination. He failed to pass the imperial examination for many times, and he did not pass the imperial examination until he was 45 years old.

Due to his failure in the examination, poor circumstances and poverty, he was laughed at and scolded by snobbish people. All these encounters deepened his understanding of the corruption in feudal officialdom and the imperial examination system, as well as the harsh conditions of society, and planted the seeds of injustice and resistance in his heart. Wu Chengen was unconventional and upright throughout his life. The reason why he is so talented but fails to succeed in many trials is probably related to his unwillingness to make remarks against his will to please his superiors. He hates the corrupt officialdom, is unwilling to go against his heart, and holds a negative attitude towards the dark reality. He wrote in the poem "Erlang Searching the Mountains Picture Song": "The disasters of the people are found in the clothes, not for apes and cranes, but for sandworms. I sit and watch the five ghosts in the Song Dynasty, but I don't see Yu Ting punishing the four evil ones. The wild man is pregnant. I'm so grateful. I feel sorry for the evil in my chest. I want to save the moon but I can't help the sun. Is there no hero in the world? Who can protect me forever? "Qing Ning Gong." believes that the reason for the formation of "civilian disasters" and the ugliness of social reality is that the rulers use people poorly and let bad people like the "Five Ghosts" and "Four Evils" take charge. He wanted to "bring Linfeng", practice the "kingly way", and turn things around, but his talents were not recognized and his ambitions were not fulfilled. He could only be generous and sigh in the face of the wind.

Although "Journey to the West" was written by Wu Chengen in his later years, he made lifelong preparations for it. When he was a child, Wu Chengen often followed his father to visit the ancient temples and jungles on the outskirts of Huai'an, and heard many beautiful and magical mythological stories. He had the habit of listening to anecdotes since he was a child. When he was in private school, he often secretly read "History of Wild Words" without telling his father and teachers. As I get older, this hobby continues to grow. After the age of 30, he had already "filled his chest" with the anecdotes he was searching for, and he had plans to create. When he was about 50 years old, he wrote the first dozen chapters of "Journey to the West", but then he interrupted it for many years. It was not until he resigned and returned to his hometown in his later years that he was able to finally complete the creation of "Journey to the West".

Wu Chengen once wrote a novel about strange things, "Yu Ding Zhi". He said in the preface of this book that although his novels about ambitions and myths were about gods and ghosts, they were actually focused on the "human world", in order to entrust his political ideals, lash out evil forces, and make readers "Terrifying and easy to worry about" does not mean doing nothing, or searching for strange things to make people laugh. He created "Journey to the West" for the same purpose. In the forty-fifth chapter of "Journey to the West", it is written that when Sun Wukong arranged for the God of Nature to spread clouds, thunder, and rain, he specially ordered Deng Tianjun, the Lord of Thunder, to say: "Old Deng carefully observed for me those officials who were corrupt and broke the law, and were disobedient and unfilial. Son, kill a few more and show them to the public!" What Sun Wukong hates most is "corrupt officials", which is completely consistent with Wu Chengen's special hatred of corrupt officials in many poems. In the mythical world of "Journey to the West", there are shadows of the human world everywhere: the sacred heaven is magnificent on the surface, but the supreme Jade Emperor is indistinguishable from wise to foolish and very mediocre. The heaven and the human dynasty are similar; the underworld is strict, the officials protect each other, and the corrupt The evildoers violate the law, and innocent people have a hard time redressing their grievances. They are no different from the yamen on earth; demons and demons are eager to kill and eat people, are greedy for money and lust, rely on magic and spells to dominate, and do all kinds of evil. They are simply the embodiment of bullies and bureaucrats in the world. "Journey to the West" also writes about some human countries, where most of the rulers are "not virtuous in literature, bad in martial arts, and the monarchs are not moral." This is also a portrayal of the crimes of the Ming Dynasty's emperors and ministers who brought harm to the country and the people. Sun Wukong, portrayed by Wu Cheng'en, hates evil as much as he wants and has vast supernatural powers. All demons and demons who are aggressive and crazy are driven away by his golden cudgel and lose their former majesty. They either die or are captured without help. This all reflects Wu Cheng'en's efforts to clean up the ugly phenomena and evil forces in society. The strong desire is also the essence of democracy in "Journey to the West". Wu Chengen's literary talents are multifaceted. In addition to "Journey to the West" and the aforementioned "Yu Ding Zhi", he also wrote many poems in a clear and elegant style, which are collected in "Mr. Sheyang's Manuscripts".

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