Breaking the Journey

"Journey to the West," one of the four great classical novels of Chinese literature, is a fictionalized account of Xuanzang's (ŒΊšχ, 602|664) 17-year overland journey to India (629-664). In the novel Xuanzang Sanzang journeys to Vulture Peak, India to bring Buddhist scriptures back to China. He is aided by 4 fallen deities whom Guanyin (ŠΟ‰Ή—l), the Goddess of Mercy, promised forgiveness and release from their punishment if they aided and protected the monk throughout the journey.

The characters' names can be confusing as as they are often referred to in Chinese, Japanese, and English (using Arthur Waley's translation) interchangeably:

Kanji Pinyin Romanji English
ζV‰Ή Guanyin Kannon Guanyin
ŒΊšχŽO‘  Xuanzang Sanzang Genjyou Sanzou Tripitaka
‘·Œε‹σ Sun Wukong Songoku Monkey
ΉŒες Sha Wujing Sagojyou Sandy
ζ΅”ͺ‰ϊ Zhu Baji Chohakkai Pigsy
”’—΄”n  Bai Longma or Yulong Hakuryuba White Dragon Horse

The first 7 chapters of the novel introduce the Monkey, Songoku, whose antics so delighted many readers he is often considered the main character. The next 5 chapters explains how Genjyou Sanzou became a monk and why he was chosen for the journey. The other disciples, Sagojyou, Chohakkai, and Hakuryuba are introduced as the story progresses in the next 87 chapters. These are mainly accounts of bickering among the disciples (principally between Songoku and Chohakkai) and of fighting off evil magicians and demons who wanted to make a meal out of Genjyou Sanzou as they believed eating the monk's flesh would give them immortality. The final chapter, 100, tells of the group's meeting with the Buddha, of Genjyou Sanzou receiving the sutras, and of the elevation of members of the group into the bureaucracy of the heavens.

The monk's name, Genjyou Sanzou, means "Xuanzang Three Collections." Three Collections, or tripitaka in Sanskrit, refers to the 3 divisions in the Buddha's teachings: sermons, monastic law, and metaphysics. The fictional Xuanzang Sanzaou is an extremely naive young monk who has strong idealistic compassion but little wisdom. He is often fooled by demons in disguise, believing them to be the innocent mortals they appear.

The Monkey, born from a stone nourished by the Five Elements, is taught by Subhuti, one of the ten great Sravakas of Gautama Buddha. He is so quick to learn the art of Tao, the 72 polymorphic transformations, combats and the secrets of immortality that Subhuti names him Songoku (‘·Œε‹σ), "Awaken to Emptiness. " But he is proud and arrogant. When he discovers he is capable of defeating the best warriors of Heaven, he changes his name to Titian Dasheng (κŽ“V‘吹), Great Sage Equal to Heaven, and leads an army of monkeys to overthrow the heavens. As punishment for his audacity the Buddha seals him under a mountain with an unbreakable talisman for five hundred years.

Pigsy is the Marshal of the Heavenly Canopy, a commander of the Heaven's naval forces. His insatiable appetite for food and women costs him his post and he is banished to earth where he is reborn half-man, half-pig. Guayin renames him Xhu Wuneng (桌ε”\), "Pig who is Aware of Ability," in spite of his grisly appearance. Sanzang calls him Chohakkai, "Eight Precepts Pig" to remind him he must develop his meditative concentration and avoid distractions by following the 8 precepts: 1) refrain from killing living beings, 2) refrain from stealing, 3) refrain from sexual offenses, 4) avoid wrong speech, 5) avoid intoxicating drinks and drugs, 6) abstain from eating after midday, 7) avoid entertainment and personal adornment, and 8) ignore luxurious surroundings.

Sandy or Friar Sand is the celestial Curtain Lifting General who stands in attendance by the imperial chariot at the Hall of Miraculous Mist. He accidentally smashes the Queen Mother of the West's crystal goblet during a Peach Banquet and is exiled to the mortal world. There he takes up residence in the Flowing Sands River, where he terrorizes surrounding villagers and travellers trying to cross the river. With Guanyin's aid, Songoku and Chouhakkai subdue him and enlist his aid in their pilgrimage to the West. Guanyin renames him Sagojyou (ΉŒες), "Sand Awakened to Purity." He is obedient, logical and polite. He is the peace-keeper of the group, particularly in calming down the bickering and animosity between Songoku and Chohakkai.

The horse is actually the third son of the Dragon King of the West Sea. He accidentally destroys a precious pearl and is sentenced to be executed. Guanyin intercedes and has him banished to Yingchou Stream in Shepan Mountain. After he eats Genjyou Sanzou's horse, Guanyin promises him redemption if he were to serve as a mount for Genjyou Sanzou. He agrees and transforms himself into a White Dragon Horse, Hakuryuba (”’—΄”n).

The journey is a journey to enlightenment. The characters of Genjyou Sanzou, Songoku, Chohakkai represent the 5 kleshas or poisons of enlightenment:
1. ignorance, the lack of discernment;
2. attachment to or desire for things;
3. aversion and anger;
4. pride, an inflated opinion of oneself and disprect for others; and
5. jealousy, the inability to bear the accomplishment or good fortune of others.

Genjyou Sanzou's ignorance and lack of understanding of the way of the world often embroils the group in disaster. He does not recognize Songoku's ability to see through evil spirits' disguises, and often punishes Songoku for attacking and killing the evil spirits.

Songoku's uncontrollable anger and predilection to attack first and question later often get him in trouble. His pride and conceit make him an easy target for Chohakkai's snide remarks and criticisms.

Chohakkai's attachment to the earthly delights, particularly food, drink, and women, makes it easy for evil spirits disguised as young maidens to lure the group into their traps. He is envious and jealous of Songoku and takes malicious delight in inciting Genjyou Sanzou to chastise and sometimes even to banish Songoku from the group.

Sagojyou has no major faults or extraordinary abilities. Genjyou Sanzou often turns to him for advice.

Both Genjou Sanzou and Songoku become buddhas at the end of the journey. Genjyou Sanzou is appointed Buddha of Sandalwood Merit (Ρ’hŒχ?˜Ε). Sandalwood's unique scent is often used by practitioners of meditation to increase their sense of awareness and achieve a more profound level of relaxation. And Songoku is appointed "Victorious Fighting Buddha" (馝DŸ˜Ε) for his service and strength.

Chohakkai does not overcome his aversion to work. His good deeds are always tempered by his greed and attachment to food and women. He is granted the title "Cleaner of the Altar" of all Buddhist temples. It is not an elevated position, but at least he could eat and drink the offerings on the altars.

Sagojyou becomes the Golden-bodied Arhat (‹ΰg—…ŠΏ). An arhat is one who has gained insight into the true nature of existence and has achieved nirvana, but hasn't quite reached Buddhahood.

Hakuryuba is ordained thegGreat Strength Bodhisattva of the Eight Heavenly Sectionsh (”ͺ•”“V—΄œA—Ν•ŽF) and gDragon Horse of the Eight Heavenly Sectionsh (”ͺ•”“V—΄”n). He returns to his white dragon form to wrap his body around one of the pillars of the Great Leiyin Temple.

This painting is a "westerner's" imagination of the Journey. It is a study of the human anatomy (see skull studies). Sagojyou, once a general in the Heavens is given an anime superhero size, 9 heads tall. Chohakkai, once a marshal of the Heavens' navy, is also larger-than-human in size. Genjyou Sanjou, a vegetarian, is thin and small in stature. Though Songoku, a monkey born from a stone is smaller than the average human in size, he is the strongest and most powerful. Do not be misled by his lack of physical stature. His power lies in his transformative abilities and his weapons || the golden needle and the hairs from his body.

The characters are not dressed in elaborate costumes of brocade because they must travel through adverse conditions. And it becomes hotter and hotter as they approach the west. I don't think they would be doing something as mundane as laundry between fighting off demons.

It is a humorous depiction of the players. I think a more appropriate title could be "Pigsy taking the mickey* out of Monkey."



*To take the mickey out of someone is an idiom used largely outside of the United States. It means to tease or make fun of someone. It is usually meant in a lighthearted or fun manner, not to ridicule or bash. The phrase has many variations, including take the mike out of someone, take the Michael out of someone, or take the mick out of someone.








Main Menu @@@@@Painting