Breaking
the Journey
"Journey to the West," one of the four great classical
novels of Chinese literature, is a fictionalized account of Xuanzang's
(Ίχ, 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 (ΟΉl),
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 |
ζVΉ |
Guanyin |
Kannon |
Guanyin |
ΊχO |
Xuanzang
Sanzang |
Genjyou
Sanzou |
Tripitaka |
·εσ |
Sun Wukong
|
Songoku
|
Monkey |
Ήες |
Sha Wujing |
Sagojyou
|
Sandy |
ζ΅ͺϊ |
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
(·εσ), "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 (κVεΉ), 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 (ζ΅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 (Ήες),
"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 (Ρhχ?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" (ι¦DΕ) 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 (ΰg
Ώ).
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 thegGreat Strength Bodhisattva of the Eight
Heavenly Sectionsh (ͺV΄AΝF)
and gDragon Horse of the Eight Heavenly Sectionsh
(ͺV΄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.
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