Through the analysis of the "Order of Chen Yuan" in ShiDe Tang's "Journey to the West", Kang Guanglu is Tang Zhenghe, Zhenghe's father, Tang Shunzhi, is a tang and Song dynasty ancient writer, who is good at both ancient and modern texts, and "Journey to the West" is both a sermon book and a history book, and the nature of its "history" is that Sanzang is implicitly involved in the Jiajing Emperor, the story of Sanzang taking sutras is the Jiajing Emperor's southern tour, Sun Wukong is Tang Shunzhi's self-portrait, and the original author of "Journey to the West" is Tang Shunzhi.
In the article "Reading the Preface of Chen Yuan" published in the Journal of Kunming Normal University, the author analyzed the relationship between Tang Guanglu and Tang Hezheng and Hezheng to "Journey to the West". But Hezheng is not the original creator of Journey to the West. If some people therefore think that Tsuru is the original author, it is obviously incorrect. At best, we can say that he was a rewriter of the Journey to the West by The Hundred Returns of Shi De Tang, or, in a popular way of saying it now, the final writer. So who is the original creator of Journey to the West? This is a very old question, and the opinion has always been that there is no original person, because the novel has undergone a long evolution from the Song Dynasty to the Yuan Dynasty to the Ming Dynasty, accumulated from generation to generation, and is the result of the collective creation of folk artists. Such a statement is generally accepted, and no one has questioned it so far.
However, I would like to point out that this statement is not true. Although the Tang monks can be traced back to the Song Dynasty or earlier, they are completely different from the Ming Dynasty's Journey to the West. The Journey to the West, which we see now, is derived from an "ancient book" created in the mid-16th century, and the author of this "ancient book" is Tang Shunzhi (1507-1560), Hezheng's father.
People will be very skeptical: how can this be? What is the basis for that? According to Chen Yuanzhi's order! However, Chen Xu did not directly name names, but used a lot of distorted or obscure words to cover up the truth, so it can be seen very clearly. Otherwise, there is no need to make this examination until now, and the problem was probably solved as early as the time of Hu Shi.
1. Tang Shunzhi and his people
Tang Shunzhi was a well-known figure in the Ming Dynasty, but now it is no longer a familiar name for ordinary young people. The students of the Chinese Department probably know that he was a Tang and Song dynasty scholar of the Ming Dynasty. Literary history textbooks generally have a special section on him, juxtaposing him with Wang Shenzhong, or adding Gui Zhenchuan and Maolumen, calling him the "Tang and Song Schools". But none of the books mention his relationship with Journey to the West, let alone his author. The History of Chinese Literature, edited by Zhang Peiheng and Luo Yuming, made this assessment of him:
Tang Shunzhi, Wang Shen, and others despised feelings and despised literature so much, and of course they could not have achieved anything considerable in their literary creation. Tang Shunzhi's early poetry also paid more attention to art forms, such as the poem "Ice Lantern on the First Day of the New Year's Eve", although it was not as outstanding as it was, the use of rhetoric and color was still ingenious. But even this kind of poetry he later discarded and disdained.
Mr. Zhang and Mr. Luo's books can probably be said to represent relatively new views, so it is no wonder that although the discussion of the author of "Journey to the West" has been quite lively since the 1980s, everyone has not set their sights on this out-of-favor author.
In the past, Mr. Qian Jibo had a good feeling for Shunzhi. He said this in the sixth part, section 9 of the sixth part of his book, The History of Chinese Literature:
Wujin Tang Shunzhi, ziyingde, profoundly learned, from the astronomical geography of the law of war to the art of Pythagorean Qi, all of which are studied, and his articles are detailed in the book "WenBian", which records since the Qin and Han Dynasties, and roughly traces from the Tang and Song Dynasties, and divides and compiles, Gaiqing Yao Nai's "Ancient Literary Dictionary", and the path of literature in the Three Hundred Years of the Qing Dynasty is also. There are eighteen volumes of the Jingchuan Collection. The most concentrated books, most of the skin of the heart, more involved in Zen Buddhism, and the joy of the words of contempt, especially not to take. However, "Answer to the Second Book of the General System of Shitang", sigh Zhenfa, learn Han Yu's "Book of Liuzhong cheng in Ezhou", and sun Qixiong; As far as the irony of the outside world is concerned, the meaning is deep and long, so it is too much. The other prologues are more simple and elegant, and do not lose everyone's dignity. The text of the tomb of the Chuanzhi Table is the most impressive. His most famous one, "Su Shen Xiyi Guang's Right Battle Achievements", to 8,200 words, ancient and modern pushed as a masterpiece. Among them, the narrative calendar is like a painting, and the polar sound and color are prepared; The "Biography of Shen Xiyi" of the Ming Dynasty was collected and blanched with vitality. However, the self-catching Wei Fuzhi below, slightly suspicious of the branches. Although the things that are recorded to seduce Cen Jin are tortuous and enjoyable, they are also mixed with a novel atmosphere. Other narratives are rigorous and historical; And at the time of the past, the rhyme of love is not scarce, the rhyme is repeated, the upper is connected to Ouyang Xiu, the lower is opened to the light, and in the middle of the Ming Dynasty, Yi ran is a large sect.
It is called "a large sect" in the middle of the Ming Dynasty, and for the article "Guangyou Battle Achievements" that describes Shen Xiyi, which is more than 8,000 words long, it is particularly admired and praised, believing that "the narrative calendar is picturesque, and the extreme sound and color are prepared" and is a "miracle" of ancient and modern times. However, he seemed to be dissatisfied with his "words of contempt for quotations" and "also had a novel atmosphere". And this, which must be pointed out here, allows us to see the connection between Shunzhi as an ancient writer and as a novelist.
However, the most admired of Shunzhi's literary talent is Shunzhi's grandson Sun Shenxing. Sun Shenxing (1565 -1636), the official Toribu Shangshu, praised his maternal grandfather's "Present and Ancient" article in his article "Reading the Collected Works of The Great Father Jingweng":
Prudent since he was a child, he has heard of the great father of the outside world, Mr. Jing Weng, the ancient text and the present Wen Shi Shi Ye. Already, I am reciting this text, and I love to play with it and dare not learn it. Already, I have recited ancient texts, and I love to play and dare not learn.
The so-called "present text" refers to the vernacular language. Mr. Qian could only appreciate Shunzhi's "ancient text" and did not like his use of "contemptuous words", while Sun Shenxing believed that Shunzhi's "ancient text" and "modern text" could be regarded as the teacher of all generations. Sun juggled the words "ancient" and "present" to show more clearly that Shunzhi was both an excellent literary essayist and at the same time an expert at writing plain vernacular, and this point, so far, has been paid little attention to.
Shunzhi is said to be in the History of the Ming Dynasty, and is listed alongside Zhu Feng, Zhang Jing, Hu Zongxian, Cao Bangfu, and Li Sui. This is obviously out of consideration for his performance in resistance. However, after the Rebellion against the Emperor, he was specifically described as his erudition:
From astronomy, music law, geography, art of war, arc arrow, Pythagorean, nongqi, bird B, there is no reason to investigate its origins. Take all the ancient and modern books, dissect and patch up, distinguish between the ministry, for the left, right, wen, wu, Confucianism, barnyard six compilations in the world, scholars can not peek at its mysteries. For the ancient text, the fold has a big wind.
And it is also said that his son Crane Sign:
He is also knowledgeable.
This is noteworthy. "Journey to the West" is nominally written about the story of the Tang monks taking the scriptures, but in fact it is very rich in content, from astronomy to geography, to heaven on earth, demons and ghosts, birds and beasts, martial arts and martial arts, herbal alchemy, everything, everything, it can be seen that the author must be a knowledgeable person, in order to write. The profound knowledge of Shun's father and son was probably recognized in the Ming Dynasty, so it was specially recorded in the History of Ming. After reading the "History of Ming" and Qian Jibo's "History of Literature" and Sun Shenxing's articles, it is inevitable that we will have such an association: Will this polymath who can "ancient text" and "modern text" and can paint sounds and pictures with the spirit of a novelist be the original author of "Journey to the West"?
But whether it is the History of Ming or Qian Jibo or Sun Shenxing, it only provides us with a different perspective, allowing us to see that Tang Shunzhi and "Journey to the West" may have a relationship, at best, it can only exclude the prejudice that Tang cannot be the author of "Journey to the West", but it is impossible to establish his copyright in "Journey to the West". It can be proved that Shunzhi is the original author of "Journey to the West", and the preface of Shechen Yuanzhi probably cannot find more primitive, more reliable, and more authoritative information. However, Chen Xu is not something that everyone can understand, so we must first go around in a circle and do a lot of research work to interpret the "present classics", and then we can go back and discuss Chen Xu's statement on this issue.
Second, "Journey to the West" is a book of sermons, and even more a history book
Let's answer the question first: What kind of book is Journey to the West?
Since the end of the Ming Dynasty and the beginning of the Qing Dynasty, almost always regarded the Journey to the West as a book of sermons, so we have different versions of the "Journey to the West Sermon Book", "Journey to the West True Interpretation", "New Journey to the West", "Journey to the West Original Purpose", "Tongyi Journey to the West Zhengyi" and so on were published successively in the Qing Dynasty. It was not until after the "May Fourth" that Mr. Hu Shi came out to examine the "Journey to the West" and overturned this statement. At the end of his famous "Journey to the West" article, he said:
"Journey to the West" has been damaged by countless Daoists, monks, and Xiucai over the past three or four hundred years. Taoists said that this book is a golden elixir. The monk said that this book is the Zen Mind Method. Xiucai said that this book is a book of science with a sincere heart. These commentaries are the great enemies of Journey to the West. Now we have deleted all the "true interpretations" and "original purposes" of what is the first son of enlightenment, what is the son of enlightenment, and so on, and return him to his original appearance. As for my examination, I did not have to do it; However, because of this extremely clear funny meaning and cynical spirit, we all want to try to find "small words and great righteousness" through the back of the paper, so we cover a "Journey to the West" with the robes of Confucianism, Interpretation, and Taoism; Therefore, I can't help but point out without my stupid eyes that "Journey to the West" has a history of gradual evolution over hundreds of years. It is pointed out that the book originated from folk legends and myths, and there is no "small words and great righteousness" to speak of; Pointing out that the author of the current "Journey to the West" novel is a great writer of "wandering poetry and wine, restoring goodness and humor", we look at his poems, we know that he does have the Qingxing of "slaying ghosts", and there is no "Jin Dan" Taoist heart, pointing out that this "Journey to the West" is at best a very interesting funny novel, a deified novel; He doesn't mean anything subtle, he's a little bit of swear cynicism at best. This cynicism is also very clear; He's not hiding, and we don't have to ask for it.
Hu Shi's influence was great, and there was lu Xun's echo, so the views of "very interesting funny novels" and "no small words and great righteousness" were quickly accepted by everyone and replaced "preaching theory". To this day, many scholars still take it as a guideline. But think about it, we write a small article, and there will be a purpose, let alone a big book! It's like building a skyscraper like the Shanghai Jinmao Building, but it's like building a play, who will believe it?
Two such statements, one for preaching and the other for games, which one is close to the truth of the facts? Preaching, of course. Chen Yuanzhi's preface is very clear: Yu Wei Taishi Lacquer Garden's meaning, the existence of the Tao, does not want to be wasted.
"Taishi" is Sima Qian, and "QiYuan" is Zhuang Zhou. Doesn't this make it clear to us that Journey to the West contains the meaning of "history" and "Tao"? "Tao" can be ambiguous in the preface, so much so that some modern scholars narrowly interpret it as the "Jindan Dao" of Quanzhen Taoism. But what it actually refers to is a kind of Taoism in which the three schools of Confucianism and Taoism are united, that is, the Tao in a broader sense. Therefore, in the "Journey to the West", the nameless son said that "one of the three religions of the Ming Dynasty is also the source", which can be described as one of the three tastes. However, whether it is the narrow way or the broad way, it is a philosophy and belongs to the scope of the "son". Therefore, chen Xu did not say "Tao" in the end but changed his words to "Zi", using "Zi" and "History" to refer to the meaning of "Journey to the West".
Therefore, returning to history, returning to the author's original intention, the Qing Dynasty's "sermon theory" really did not deviate very much from the original purpose of the work, although it was far-fetched. However, the purpose of this author here is not to defend the preaching, but simply to point out that although the sermonism has its value of explaining subtleties, it cannot be denied to be one-sided, and it is misleading to later readers. Because Chen Xu clearly tells us that "Journey to the West" is both a philosophical book and a "history" book, while the sermon theory only emphasizes one side of its philosophy, saying one and not two. The reason why people have not been able to understand the true author of "Journey to the West" for a long time is not unrelated to the fact that we have neglected the historical side of the novel because of the excessive emphasis on the meaning of preaching.
Saying that "Journey to the West" is "history" is probably not easily believed. Although the Tang monks are real characters, but the story of the sutra in the novel is more than 18,000 miles away from the original appearance of history, how can it be called "history"? In fact, Chen Xu's so-called "history" does not refer to the history of Xuanzang's sutras of the Tang Dynasty, but to the history of Sanzang, which everyone has not fully noticed in the past. Moreover, many researchers have followed Hu Shi so far, insisting that the Hundred Returns to the West are from the folk and have evolved over a long period of time through the Yuan Dynasty Pingyu script, although they have never seen the Yuan Dynasty Pingyu script.
The Journey to the West, written about the Ming Dynasty, has nothing to do with the Changchun Zhenren or the Yuan Dynasty's Pingyu script, and Qing Jiyun actually said it very clearly in his "Notes on Reading Wei Caotang":
Wu Yunyan's family supports the servants, and its immortals are from Yunqiu Changchun. A guest asked, "Journey to the West by Guo Xianshi to perform Jin Dan's purpose?" Approval: "Yes." He also asked, "The Book of the Immortal Master was written in the early Yuan Dynasty, in which the Jinyi Guards of the Sai Kingdom, the Ceremonial Supervisor of Zhu Ziguo, the Eastern Terracotta Warriors of the City of Annihilation of France, the University Scholar of Tang Taizong, the Hanlin Academy, the Zhongshu Department, all of them are the same as the Ming System, What is it?" Don't move. Ask again, do not answer, know that the words are poor and far away. However, "Journey to the West" is undoubtedly relied on by the Ming people.
There are five ming official systems mentioned by Ji Yun in the quoted paragraphs: Jinyi Wei, Si Li Jian, Dongcheng Terracotta Division, Hanlin Yuan, and Zhongshu Ke. Right? Check the Ming Shi Zhi Guan Zhi, these five official systems are all written:
Jinyi Guards: Guards, Arrests, Prison Affairs.
Si Li Jian: One of the twelve eunuchs, a ceremonial name in the imperial city.
Dongcheng Terracotta Division: one of the Eastern, Western, Southern, Northern, and Central Five Cities Terracotta Divisions, patrolling thieves, dredging streets and committing fire prohibitions.
Hanlin Yuan: Palm Offidelity, Annals of History, Affairs of Wenhan, Examination System, Evaluation of Documents, Preparation of Heavenly Sons Advisors.
Zhongshu Section: Palm writing edicts, edicts, silver books, iron coupons and other things.
In fact, the Ming Dynasty official system mentioned in "Journey to the West" is more than the above five. Here are three more examples, as a complement:
(1) Imperial Horse Supervisor;
(2) Qin Tianjian;
(3) Guanglu Temple.
"Imperial Horse Supervisor" appears at the beginning of the novel, when Sun Wukong first came to the upper realm, and the Jade Emperor wanted to grant him an official position, and Wuqu Xingjun said: "The Imperial Horse Supervisor lacks a main hall steward." The Jade Emperor said, "Just let him be a bow horse." The "Qin Tianjian" appeared when Sanzang set off to learn the scriptures from the Western Heavens, and there was a Qin Tianjian who sang: "Today is a person who specializes in auspicious stars, and it is advisable to travel a long way." And "Guanglu Temple" appears several times from beginning to end in the novel. Check the Ming Shi · The Chronicle of the Officials of the Imperial Horse Is one of the Twelve Eunuchs, but there is no so-called "Bow Ma Wen" position in it; Qin Tianjian is in charge of astronomy, calendar numbering, divination, and pushing; The Guanglu Temple has already been explained before, and I will not repeat it here. Among these three official systems, Yuma Jian and Qin Tianjian were the official names of the Ming Dynasty, but Guanglu Temple was shared by the Tang and Ming dynasties.
These official names of the Ming Dynasty clearly indicate that the novel originated in the Ming Dynasty and is set in the Ming Dynasty. But the Ming Dynasty and set in the Ming Dynasty is probably not enough to make Journey to the West a history, because the so-called history refers to the record of real people and real events. Are there real people and real events from the Ming Dynasty in "Journey to the West"?
Sanzang was the Jiajing Emperor
In the past, scholars have noticed that there are many places in the novel that allude to the politics of the Jiajing Dynasty. For example, the late Mr. Xing Zhiping, a professor in the Department of Chinese of Henan University, said:
As far as Wu Cheng'en's basic ideological tendencies in his works are concerned, it is the chongru and Confucian and Taoist ideas that dominate. He praised Tang Taizong and denounced Ming Shizong as a concrete embodiment of the above ideas. In order to avoid the cruel literary prison at that time, he did not use the method of positive condemnation, but put Zhu Houxi's various ugly deeds on the kings of various countries on the way west and flogged them. For example, the King of Wuji was deceived by the Quanzhen Daoist incarnated by the Lion Fox Monster to deceive him into trust, called him a brother and a brother, and finally pushed him into a well and killed him, and the Quanzhen Daoist usurped the throne. This is very similar to the stupid things of the Ming Jiajing Emperor Zhu Houxi, who was greedy for money and lustful, who attempted to live forever, who worshipped the demon skills of the Taoist priest Shao Yuanjie, who lived in seclusion in the deep palace, who ignored the government and politics, and who took Dan medicine exclusively in order to seek immortality. Another example is the embodiment of the three Daoists of the Che Chi Kingdom, the Great Immortal of Tiger Force, the Great Immortal of Deer Force, and the Great Immortal of Sheep Force, and they bully and oppress the people, and do no evil. From them, we can see the shadow of the Ming Dynasty Taoist Shao Yuanjie and Tao Zhongwen. And the worship of the bhikkhu king is even more remarkable than that of the wuji king and the Che chi king.
He therefore concludes:
By pinching these noble kings together, they become a more typical superstitious Taoist emperor, and this emperor is also the embodiment of Emperor Ming shizong Zhu Houxi.
Mr. Xing saw that most of the kings in "Journey to the West" were related to Ming Shizong, which was undoubtedly very correct. But he didn't know that the kings of these countries such as the Wuji Kingdom were just the incarnations of Sejong. In the novel, Sejong also has a body, and this body is not someone else, that is, Tang Sanzang who "takes the scriptures"! To put it more clearly, Tang Sanzang in Journey to the West is not the Xuanzang monk of the Tang Dynasty that we have always thought of, but the Jiajing Emperor of the Ming Dynasty. Journey to the West, the part since Sun Wukong was crushed under the Five Elements Mountain, is basically a story describing the Ming "Three Treasures".
To say that Sanzang was the Jiajing Emperor would surprise many people. In fact, this is not the author's intention to be alarmist and sensational, but Chen Yuanzhi clearly wrote in the preface. Here we will copy the relevant original text in the preface again:
Sanzang, Hidden God, Hidden Voice, Hidden Qi Of The Three Treasures, thought to be the Lord of Guo Guo.
"Sanzang" is a Buddhist term, commonly translated as tripitaka in English, referring to the sutras, laws, and treatises. Ding Fubao's Great Dictionary of Buddhist Studies explains: "These three are each containing the meaning of the tibetan text, hence the name Sanzang. The sutras say that the study of determination, the study of the precepts, and the study of wisdom are therefore passed through the three Tibetans and the three scholars, called the three Tibetans. It is especially the title of translator such as Zhenzhen Xuanzang. However, Chen Xu redefined the "Three Treasures" and said that the Three Treasures in the Journey to the West are the "Three Treasures" of "Hidden Gods, Hidden Voices, and Hidden Qi", which have nothing to do with the "Three Treasures" of "Sutra, Law, and Theory". What is "Hidden God, Hidden Voice, Hidden Qi"? Everyone knows that jing, qi, and god, that is, yuan jing, yuan qi, and spirit, are the "three treasures" of the human body. A person who harbors essence, qi, and god is of course a living person, not a dead person. "God, sound, breath", on the surface, seems to be different from "essence, qi, God", but in fact can be understood as another way of saying essence, qi, God, because a spiritual person must also be able to make a sound and speak. But God, sound, and qi are all polysemantic words, so it can also be explained as follows: God is the god, sound is sound, and qi is fire. If we make such an explanation, we can see that this living person who "hides the gods, hides the voice, and hides the qi" is at the same time a person who is obsessed with the gods, drowning in sound and color, and is very angry. Who is this person? He is the "Lord of Guoguo". "Guo Guo" refers to the castle, which can be understood to refer to the Forbidden Castle in Beijing. The owner of the Forbidden Castle was, of course, the Emperor.
It is no wonder that Sanzang set out to "learn the scriptures" and asked "the Tang King to drive in line and send him to Guanwai with many officials." In history, which monk could make the emperor who was high above him lower his dignity, ride in line with the civil and military officials, and send him far away from the Guan? And the most obvious disclosure of Sanzang as emperor is the "Sacrifice of Orphans List Text". "List" said:
Emperor Taizong selected the monks and sang the Zen teachings. Open the door to the court, widely transport the boat of mercy, puji bitter sea group life, free from the great sin of sinking the river. For this good reason, invite the Qing capital Daimen to take advantage of the Victory Society and get out of the cage of hell.
Notice, who is the subject here? It's Sanzang. If Sanzang was really a monk, how could he have the ability to mobilize all the members of the imperial family of the Qing Dynasty to listen to his teachings? This is something that the emperor can do! However, the above text is quoted from Yang Zhihe's "Journey to the West", and by the time of the Hundred Returns to the "Journey to the West", it has been seen that this is inconsistent with the identity of the monk, so the words "This is to serve the holy orders of Emperor Taizong" have been added, cleverly covering up the past. The revised "Ji (Sacrifice) Orphan List" is quite long, and I will not quote it here, and readers can compare it themselves.
Although the appointment of the "Lord of GuoGuo" as emperor probably did not need to be debated, Chen Xu did not explicitly point out that he was the Jiajing Emperor, which probably did not dispel the doubts of some people. Actually, let's think about it, is this necessary? Wasn't this obvious at the time? A daoist who is obsessed with immortals, who loves the art of women's warfare, and who is often angry with his courtiers, who degrades officials to the people, and who dies in the court with a staff, who else but the emperor? Even today, we can easily see that the emperor implicit in "Journey to the West", except for Sejong, is probably impossible to find a second person. But to make everyone more convinced, let's give a few examples to illustrate:
Royal Brother,
Jiang Liu'er,
Metamorphosis Temple,
Old Grandmother,
It is hereby explained in sub-articles.
(1) The three Tibetans in Journey to the West are the royal brothers of the Tang King. The Tang Dynasty said to sanzang:
"The mage can do his best to be loyal, not afraid of the long journey, trekking through the mountains and rivers, and willing to worship you as a brother." Later, he called Sanzang "Imperial Brother". The real Tang Taizong did not become brothers with the Xuanzang monk, so the so-called "royal brothers" do not match history. But this kind of tampering coincides with Sejong's situation. Sejong's cousin Emperor Wuzong had no heirs and died young, and it was in his capacity as the "Imperial Brother" that Sejong entered Beijing to inherit the unification with the support of the imperial palace and ministers.
(2) In "Journey to the West", Sanzang's nickname is "Jiang Liu'er". The real Tang Xuanzang was a native of the Luozhou clan in Henan Province, and had never had any relationship with "Jiang". But "Jiang" has a lot to do with Sejong. His father, Emperor Ruizong Xingxian of Yuhang, was enfeoffed as King xing of Chenghua in the 23rd year, and Hongzhi built the residence of De'an in the fourth year, and later changed to Anlu (History of Ming, p. 3351). Sejong was born in Anlu. Anlu, later renamed Chung Xiang, is located in central Hubei Province, west of the Han River (Ming Shi · Geographical Chronicle, 1076 pages). The Han River is the longest tributary of the Yangtze River, and Sejong entered the Great Unification and went up the Han River to Beijing. Therefore, the name "River Stream" refers to Sejong's birthplace.
(3) In "Journey to the West", Tang Taizong asked Sanzang to go to the Huasheng Temple, choose an auspicious day, and perform the sutra. Why is the temple not called anything else, but a temple of incarnation? This is also related to sejong's birth. Sejong was born at noon, his father was taking a few naps, and in the haze he saw Xuanmiao Guan Chun enter the palace and wake up to the palace people to announce the birth of the world. King Xingxian believed that Sejong was "incarnated" by being pure.
(4) The Journey to the West Sermon Book mentions that he had an "old grandmother" who "lived in a broken tile kiln at the head of the South Gate, and went to the street every day to call for a day." After a gap of 18 years, When Sanzang found his mother-in-law, he licked the tip of his tongue and her mother-in-law's eyes, and between his whiskers, his eyes were licked open, and they were still the same. The "MuYi" mother-in-law in the novel is actually Sejong's grandmother, Empress Xiaohui of the Shao clan. Please see the biography of Empress Shao in the History of Ming:
Empress Xiaohui Shao, Consort Xianzong, and Emperor Xingxian. Father Lin, Changhua, poor, female guard eunuch in Hangzhou town. The concubine thus entered the palace, knew the book, and had a color. Chenghua was enfeoffed as a concubine for twelve years and was recruited as a noble concubine. The domain of the King of Xing, she is not allowed to follow, Sejong into the succession of the great unification, the concubine is old, the eyes are blind, the grandson is the emperor, touch the body of Sejong, from the top to the heel. Already, honored as the empress dowager, Jiajing in the first year of the honorific title of Shou'an.
Sejong succeeded to the throne and was very filial to The Shaw, just like the three Tibetans in the novel, bringing happiness to this desolate old grandmother in her old age. But in the section of The Journey to the West, the old grandmother is blind, and Gai thinks that it is too direct?
The above four points can prove that the Three Treasures in journey to the West are indeed Emperor Sejong's Emperor Zhu Houxi, who has nothing to do with the Tang Dynasty's Xuanzang monks. Since it has nothing to do with Tang Xuanzang, we can also know that the so-called Western Heavenly Scriptures are also false, and they have nothing to do with Xuanzang's monks. The author has always suspected that the journey to the west is just a pretext, "Journey to the West", in addition to the beginning of the part about Sun Wukong, should be a travelogue describing Sejong. After reading a variety of materials, I finally confirmed this suspicion and found that the original description of the novel was indeed a long-distance trip of Sejong, known in history as the "Southern Tour of the Gurudwara". If you are not convinced, you can check the major events of the Sejong Dynasty to see if they can be combined with the events described in "Journey to the West".
4. Xuanzang took the scriptures and wrote the Jiajing Southern Tour
Sejong reigned for 45 years and was the longest-ruling emperor of the Ming Dynasty. Of course, the novel cannot be narrated year by year, so in order to point out a specific time background, this explanation was made:
Now it was Emperor Taizongwen of the Tang Dynasty who ascended the throne and changed the Yuan Long Ji Zhenguan. At this time, he had been on the throne for thirteen years, and his age was in his own hands. This time is given at the beginning of the ninth episode of Shiben's Journey to the West, when Wei Zhengmeng beheaded the River Dragon. On the twelfth occasion, Sanzang was about to set off for the west, and repeated the time:
Thirteen years of Zhenguan, years of age in his own life, September Jia Shu, the third day of the first month, and the good birthday of The First Day.
In the annals of Emperor Taizong of the Tang Dynasty, the cadres of the thirteenth year of Zhenguan were "己海", not "己巳". Emperor Taizong reigned for a total of 23 years, and experienced the years of self-ugliness (three years of Zhenguan), jihai (thirteen years), and hekai (twenty-three years), and none of the years were called "己巳" years. Is this due to the author's ignorance? Of course not. Folk artists are not mistaken, let alone a great Confucian who is a scholar. Could that be a clerical error? Nor is it possible. Because if it is a clerical error, why repeat this mistake in both places? So we can conclude that this was deliberate. That is to say, the author deliberately borrows this erroneous chronology to imply to the reader that the novel is using the Spring and Autumn Pen to write Tang Taizong / Tang Sanzang, and secretly write Ming Shizong. "Zhenguan" is just a façade, and what is really substantive is the "year of self-death" thirteen years after the change of the Yuan.
What is the special importance of the "year of self- generation" to the Ming Dynasty? Yes. Ming Shi · Sejong Benji tells us that in the eighteenth year of Jiajing, that is, in 1539 of the Western calendar, an important event occurred in this year, that is, the Jiajing Emperor left Beijing and went south to return to his hometown of Chengtianfu in Hubei. This was not an ordinary sightseeing tour, but a long journey to survey the cemetery after the death of his mother, Empress Zhang Sheng. We know that Sejong was a great filial piety, and when he succeeded to the throne, his mother Jiang Shi arrived, and the courtiers wanted to call her "Imperial Uncle Mother" and let her enter the palace through the side gate, but Sejong did not allow it, preferring to be "the domain of absolution" for his mother. In the end, he finally forced the courtiers to change their name to Chiang Kai-shek as "Queen Xingxian". The matter is "Ming Shi · The biography of Emperor Ruizong Xingxian contains a lot of detail:
The concubines are coming, the courtiers enter the palace, enter the Dong'an Gate from the Chongwen Gate, and the Emperor greets the Donghua Gate. Don't. Then discuss from the Zhengyang Gate into Daming, Chengtian, Duanmen, and from the Wangmen into the palace. And not. The Gate of kings, the kings of the entrance also. The edict reads: "The Virgin Mother, the Imperial Empress's car dress, enters from the Imperial Road, towards the Temple." The story, the queen concubine has no temple ceremony, and the courtesy is difficult. When Concubine Shi went to Tongzhou, she heard of Emperor Xiaozong and said, "Ann can make my son a son of someone else?" Can't stay. The emperor wept and wished to avoid the throne. After the Qunchen took the order of Empress Dowager Cishou and changed her name to Xingxian, she entered. The Empress Dowager is enshrined in the first place, and the second hall of the Emperor of Mercy is not seen in the temple. In the first year, she was renamed Empress Xingguo. Three years is the title of Empress Dowager Bunsenzhang.
Jiajing died in December of the seventeenth year of Jiajing. Sejong's father, Emperor Xingxian, died two years before Sejong succeeded to the throne and was buried in the Xianling Tomb of Chengtian, Hubei Province. Sejong initially wanted to reburiage his father in Dayu Mountain in Beijing, but after inspecting Dayu Mountain, he changed his mind and wanted to transport his mother's coffin back to the south to be buried with his father in Xianling, so that the minister would consult. Rebbe Shangshu Yan Song and other words:
The spirit drove north, the Ci Palace came south, and a total of one ear. Dayu Mountain can be born in the sunset, and the Xianling Tomb is far away in Chengtian, and I am afraid that His Majesty will remember it in the spring and autumn.
The meaning is still more convenient to bury the Beijing Dayu Mountain in the Gurudwara Mausoleum. But Sejong replied:
"Didn't Cheng Zu see Emperor Zuye?" Why Nan Xiaoling?" Some people also said that "the tomb is not auspicious", and Sejong did not listen to the advice, and ordered the Nine Secretaries of State to discuss. There are many people who oppose the Southern Patrol. Sejong said:
Isn't that empty? For my mother's ear.
Later, there were successive consultations to Shi Zhong, Yu Shi, and so on. The following excerpt from the imperial court's advice is very representative:
Since the Holy Decree on the Southern Tour, the deliberators have been unanimous. However, there are only three of them. It is said that the road is passed, the disaster is very severe, the people eat each other, the thieves are happy, and I am afraid that there are those who do not succeed and commit the dust of the car. It is said that the tribes such as Ruohuadang in the vicinity of the border, the Ri Qian bian provocation, the Yi Bingluan public opinion far away, the drumming of the crowd to go deep, such as in previous years to Changping, to the Beijing division of martial law. There are tens of thousands of officials and personnel serving in the military academy and inside and outside the army, grain, grass, carts and horses, and the supply is not enough, while the county warehouses are empty, the people are shunned, and there are those who are unprepared. This is all a matter of deep concern. But the affliction is still out there. Proper disposal can still be guaranteed. The subject's concern is not here. Looking up to the emperor, the jade body is clearly victorious, and it is often added to the quiet cultivation of good photography, and there is a little unhappiness at the time. Now I have also ascended to a long distance, through the ten months, rushing through the wind and dust, separating the water and soil, attacking the six qi, receiving it within the five, in case the Eucharist is violated, the Sacred Heart is not smooth, who will let it go?
Wang's reference to "desolation", "border disturbances", and "poor supply" of grain and grass along the way are all true, and Sejong is physically weak and is even more likely to fall ill on the way. But none of this prevented him from going south, and instead ordered the royal court to confront each other and stop february. Later, some people raised objections, and Sejong was so angry that he ordered The Guards to arrest him. So I finally set off, "In February, the Holy Driver sent the Beijing Division, "March to Chengtian, Gurudwara Xianling, and then back to Luang, which lasted for a total of two and a half months. So we now see that Sejong's southern tour was a filial act for his mother's mausoleum, which was an unusual "feat" at that time. Therefore, the "Records of Reality" praises: "The holy driving and hunting, pure test of great filial piety, unheard of in ancient times," points out the nature of this trip and the historical significance of LiuFang Danqing.
So we can now narrow the scope, just need to make a careful comparison of the important events that occurred before and after Tang Sanzang's journey to the west from the thirteenth year of Zhenguan in the Journey to the West and the important events that occurred before and after Emperor Jiajing's eighteenth year of Cheng Nan's tour of the Gurudwara Tombs, to see if they coincided, we can see the mythical invisibility in the novel very clearly:
There are some points in the above comparison table that need to be explained before you can understand the connection.
(1) Xiang Liang. Implicitly refers to Sejong's father, Emperor Xingxian. The construction of the Water and Land Assembly for Xiang Liang to transcend the lone soul of the underworld refers to the great ceremony of his father's temple number and the Ming Hall.
Therefore, for this land and water conference, it is necessary to present the "Sacrifice of Orphans List Text". "Lonely" refers to the king, as later in the kingdom of Wuji, the walker said, "Who is called lonely now, and also refers to the king by "lonely.". The "lonely" here refers to the late Xingxian Emperor. However, in the Journey to the West, the "sacrifice" was changed to "ji", apparently to avoid being too explicit.
(2) Beiyue. That is, Hengshan Mountain, in the territory of present-day Shanxi. But before the Qing Dynasty, Beiyue referred to Damao Mountain. This is why the History of Ming says "Sub-Zhending, Looking at Beiyue", which obviously refers to the Damao Mountain in Zhending, Hebei, rather than the Hengshan Mountain in Shanxi. Damao Mountain, that is, the Northern Yue of the Ming Dynasty, is located in the territory of Hebei, at the junction of Fuping, Tang County and Laiyuan Counties, 120 kilometers from Baoding and 270 kilometers from Beijing. So Sejong stopped here and went up the mountain to offer sacrifices. There is the Yellow Dragon Cave at the southern end of the mountain, and on the running horse beam on the south side of the peak, there are hundreds of acres of open flat land, which is exactly the same as the "Yellow Wind Cave" described in the novel is on the "Flat Top Mountain".
(3) Tongtian River. That is, the Yellow River, because the Yellow River originates from the Qinghai-Tibet Plateau, as if connected with the heavens, so it has this meaning.
(4) Che Chi Guo / Tongtai Province. Referred to as one. Tongtai Province refers to the area around Tongquetai. Shunzhi has a poem called "Tongquetai", which also refers to "Tongquetai" in the poem, which is exactly the same as the usage of "Journey to the West":
Jade cup from Zi Wei, copper platform empty self-cold. Divide the incense and leave the old love, and the same as the new love. Tongquetai is at the southern end of Suncheon Province in the north, that is, just across the Yellow River. Therefore, the novel immediately after the Tongtian River, it writes about what happened in Che Chi Guo, because its geographical location is closely linked. However, what really happened in the Che Chi Kingdom (that is, the kingdom that gave the saint a delay in driving on the car), that is, the inspector directly subordinate to Yu Shi Hu Shouzhong impeached the Henan patrol capital Yu Shi Yi Zhan and the patrol yu Shi Feng Zhen to provide for the delay in handling goods, resulting in 72 officials below Fu Yin being arrested and sentenced to prison, and it was not until the Tongtai Mansion at the end of the novel that there was a distorted confession.
(5) Zhongyue. That is, Song Mountain, located in the northwest of Dengfeng City, Henan, is the reason why it is the middle of the Five Mountains, because it is located in the Central Plains, which can be seen in the five directions of east, west, south, north and middle. The famous Shaolin Temple is located on Mount Song. In the novel, Goku and his party steal ginseng, which occurs on the "Five Zhuang Temple", and the so-called "Five Zhuang Guan", which is actually the reverse writing of "Wu Guan Zhuang", "Zhuang", that is, Huang Zhuang, alludes to the presence of Emperor Sejong, and "Wu Guan Zhuang" "stealing" ginseng actually refers to the sacrifice that occurs in the eastern, western, southern, northern, and middle Songshan Shaolin Temple.
(6) Zhu Ziguo / Shituo Kingdom. Both refer to the Xianling area located in Zhongxiang, Hubei Province. Xianling has now been listed as a World Heritage Site, and its momentum and area are the largest, the largest imperial mausoleum in the past. Leading to the Xianling Tomb is a shinto that is more than 1500 meters long, lined with lying lions, camels, reclining elephants, unicorns, badgers, horses, kneeling horses, and wenchen warriors, arranged in turn, all carved from a single piece of White Jade.
(7) Fengxian County / Jinping Province. All refer to Sejong's hometown. Sejong was born in the "Fengxiang Palace" of the Xingwang Mansion, omens for the land of Zhong Ju Xiangrui, so he gave his hometown name Zhong Xiang, and Sheng'an Luzhou as Chengtianfu. Zhong Xiang has a bridge named "Jinshui Bridge", that is, the "Golden Lantern Bridge" in Jinping Province in the novel, and there are three head lamps on the bridge, "three cylinders of Su oil burning lamps every year", which implies that it is burned to revive the undead of his father Wang Xingxian.
(8) Xianling. Located on the Pine Forest Mountain (later renamed ChundeShan) in the east of Zhongxiang. Therefore, the novel is written and taken from the scriptures, not in the Tianzhu Kingdom, but on the Spirit Mountain after passing through the Tianzhu Kingdom. "Spirit Mountain", that is, the mountain where the dead are buried, that is, the hidden tomb. This is why the novel writes that when the three Tibetans and their party arrived at the Spirit Mountain, the first thing they did was not to take the sutras, but to "visit the Buddha." "Visiting the Buddha" actually refers to visiting the undead of the Father and The King.
In addition, there are four points that need to be explained.
First, in the novel, Sanzang's journey to the west is generally arranged in chronological order according to Sejong's southern tour, so the first line from the Tang King (that is, the Crown Prince of Jianguo) to send off, the Middle Narrative across the river, the Che Chi Kingdom, the palace fire and other things, and finally to reach the destination, go up the mountain to pay homage to the spirit of the father Wang, all coincide with the time recorded in the history books. But we have to note that this is only in terms of the general structure, and in small places, it is often the opposite, and it is not uncommon for time to be confused, to be reversed, to tell two or three things in one story, or to merge everything into one thing. For example, Che Chi Guo and Tongtai Fu are actually one place, but one is divided into two, and the narrative is divided into two places, as if they are irrelevant. For example, when Sejong toured the south, the kings along the road greeted him on the way, the King of Zhao greeted Him in Cizhou, the King of Ru greeted Weihui, the Prince of Zhou's Palace was greeted by Zhengzhou, the King of Zheng greeted by Xinzheng, the King of Hui was greeted by Yuzhou, and the King of Tang was welcomed by Nanyang. But the kings and their kingdoms, written in the novel, are not described in a rigid arrangement in actual order.
Second, the novel is interspersed with many things that were not in the southern tour. We know that Sejong's southern tour began on the 16th day of February in the eighteenth year of Jiajing, and ended on April of the same year, that is, on the 29th day, which lasted for two and a half months. However, there are several events in the novel, all of which obviously occur eighteen years before or after Jiajing. These things, summed up, can be divided into the following four categories:
(1) Related to the change of the Palace of Nongyin,
(2) Related to Shao Yuanjie and Tao Zhongwen, two Taoist monks,
(3) Related to Sejong's addiction to virgins, war, and alchemy,
(4) It is related to the attack of Ji Nang and Li Da.
Let's explain each one by one.
(1) The change of the palace refers to the incident in which the palace maid Yang Jinying and others used hemp rope to strangle the attempted death while Sejong was asleep. It happened on October 21, 2001 in Jiajing, where seven palace ladies were involved, but due to panic, the rope was tied into a dead knot, and sejong was finally unable to send Sejong to the end of the road. In the novel, the use of rope as a rope to imply this event is that the eight precepts of the pig were bound by three women with three sweat scarves and fell to the ground, and the three hiding in Pansi Ridge were tied with silk rope by seven female monsters.
(2) Shao Yuanjie (1459-1539), originally a Taoist priest in the Qing Palace Daguanyuan on Longhu Mountain. Jiajing was enlisted in Beijing for three years, prayed for rain and snow, was rewarded with a knighthood, worshiped as a rebbe Shangshu, and was given a pin of civilian official clothes. In the fifteenth year of Jiajing, he instigated Sejong to destroy the Buddha statues, Bones, Teeth, Sutras and other sacred relics enshrined by the previous generations of emperors in the palace. Tao Zhongwen (1475 -1560), recommended by Shao to enter the dynasty, won the trust of Sejong, Jiajing eighteen years, Yuan Jie was critically ill, Zhongwen accompanied Sejong on his southern tour, and later ascended to the throne of Libu Shangshu, and also added shaoshi, shaofu, and shaobao. The "History of Ming" said in its biography: "The theory that the two dragons did not meet each other, the Qinggong void person for twenty years." In the novel, it is implied that Shao Yuanjie's Jinguang Temple, a sacrificial kingdom, was rained with blood by monsters, and the Golden Temple Pagoda was lightless, so that the monks were falsely accused of stealing the Buddha's treasure and being killed. The hidden reference to Tao Zhongwen was the fact that Prince Wujiguo and Emperor Wen were separated, had not entered the palace for three years, and were stolen by The Daoists. Therefore, In the forty-fifth year of Jiajing, Hai Rui went to the emperor to neglect Zhongyun: "Twenty years do not look at the dynasty, the law and discipline are not in order, "The two kings do not see each other, and people think that they are thinner than fathers and sons."
(3) Shen Defu's "Wan Li Ye Ye Zhi Zhi" Yun: "Jia Jingjian, Zhu Yu is fortunate to enter the fang the most, and its secret is unknown." According to legend, if Shao and Tao, then the red lead is taken from the girl's first menstrual practice like Tatsuna sand to advance, and if Gu, Sheng, then use the autumn stone to take the boy's small will to refine it like dissolving salt to advance. These two methods were practiced, and the scholars also used them a lot, but in the middle age of Sejong, they began to bait this and his heat agent, in order to emit yang qi, known as immortality, but for the secret ear. "In the novel, it is alluded to the fact that Sejong's lust transition, the alchemy is supplemented by the king of the Bini kingdom (that is, the analogy country) asking a real person to refine Dan and ask the child to adjust the heart and liver.
(4) Ji Nang and YuTa and their subordinate Abu children posed a great threat to the northern frontier during the Sejong Dynasty. According to the Ming Shi · The foreign Eight Tatars, Ji Nang and Yu Da are father and son, and Ji Nang is the son of Ji Nang. The following is the History of the Ming Dynasty. Sejong Honji 19-21 Chronicles of the 19th to 21st years of the Ginang and The Invasion of The 19th and 21st Years:
In the spring of the nineteenth year, Ji Nang Kou Datong killed the commander Zhou Qi.
In September, Ji Nang committed Guyuan and Zhou Shangwen was defeated by Heishuiyuan.
In the autumn of the twentieth year in July, I replied, Abuba, and Ji Nang parted ways.
September, I answered Yamanishi, Iritsuku.
In June of the twenty-first year, he entered yanmen pass and committed a crime in Taiyuan.
In the novel, the novel alludes to a series of misfortunes involving the Bull Demon King and the Cow Devil King's son, the Red Child, and the incident of crossing the Black River to collect the demon (i.e., the victory of the Black Water Garden).
In short, the Southern Tour was only used as a large frame, but it contained a lot of things that were not in the Southern Tour. Therefore, it should not be taken lightly. But the general event did not come out of the years around the eighteenth year of Jiajing. From this, we can also infer that the completion of the first draft of Shunzhi's Journey to the West must not have been earlier than the twenty-first year of Jiajing, that is, 1542.
Third, the purpose of the southern tour is to collect the Gurudwara, not to take the scriptures, so the novel is written at the end of the Lingshan To learn the scriptures, which is obviously a cover, but in fact it is a metaphor for the Gurudwara. Take a look at the following points, which illustrate this problem.
(1) Tang Xuanzang went to Tianzhu (i.e., India) to take sutras and return to China, but the Journey to the West clearly tells us that the destination of the Three Tibetans and their party was not the Tianzhu Kingdom, they passed through the Tianzhu Kingdom, then left the Tianzhu Kingdom, reached Tongtai Province, and finally went to the Lei Yin Monastery on Lingshan Mountain to get the sutras.
(2) The "Three Tibetan True Sutras" obtained are not the Three Tibetan True Sutras of "Sutras, Laws, and Discourses", but the Three Tibetan True Sutras of "Speaking of Heaven", "Speaking of The Earth", and "Passing Death". What are "speaking of heaven", "speaking of earth", and "passing away"? It can be interpreted as "sacrificing heaven", "sacrificing the land", and "sacrificing the spirit of the undead" (that is, the spirit of the father and king), so the so-called "Three Tibetan True Scriptures" actually allude to the "Sacrifice Astronomy", "Sacrifice Land Text" and "Sacrifice Father King Text" read during the worship of the Gurudwara.
(3) Missionary teachings and sutras are free obligations, but the bodhisattvas in the novel have to charge, because this is in the Gurudwara, it is doing an extremely large-scale sacrifice ceremony, and of course the money is indispensable. After the Gurudwara, Sejong felt that the mausoleum was "enlarged, but Judo did not say", and decided to expand the mausoleum. In the past, 600,000 taels of silver had been spent, which was not satisfactory, and now of course more money was needed for expansion. It is no wonder how Ananda and Gaya could not "ask for personnel" from Sanzang!
(4) The Journey to the West mentions 35 true scriptures, of which the only one known is the Ben Xing Jing. Why is the 35 volume alone mentioned in this volume? This is actually a reference to the praise of Sejong in the name of the scriptures. What is the Book of Conduct? The full name of the "Ben Xing Jing" is the "Buddha Ben Xing Jing", also known as the "Buddha Ben Xing Zhan Zhuan", written for the Western Tu Xian Sages, praising the Buddha's generation of deeds. Doesn't this imply that this is a text of praise for Sejong's southern tour of the Gurudwara's mausoleum, praising his feats? And we know that the sutra that sanzang and one line first took was the sutra without words, because there was no payment; The second time I came up with "personnel", I got the scriptures with words. The Ministry of Rites, the Hanlin Temple, and many of the officials accompanying the Southern Tour were all provided by the imperial court with the help of Feng Lu, so they had records of Sejong's "feats", and of course Sejong had to pay a price. I did not read it extensively, but as far as I could see, I saw a book written by Lu Shen (1477-1544), a scholar of the Hanlin Academy who accompanied him, called "Records of the Southern Tour", as well as "Records of the Sacred Driving Across the Yellow River" written by Xia Yan, the first assistant of the Cabinet, and "The Record of the Sacred Driving Linyong" written by Mao Cheng, the shangshu of the Bingbu Department ("Ming Shi Yiwen Zhi", 2384 pages). From this, it can be inferred that the 35 volumes of the "True" Sutra, represented by the "Ben xing jing" (note that the word "Buddha" in the original title has been deleted) obtained by Sanzang after taking out the "personnel affairs", should all be false and have nothing to do with the Buddhist scriptures, but rather the records written by the imperial officials to praise the "feat" of the filial emperor going south to the Gurudwara Tombs. It is no wonder that later Hezheng changed it to the Hundred Returns to the Journey to the West, although it was probably out of necessity to list all the names of the 35 volumes of Buddhist scriptures, but in order to be loyal to his father's original intention, he deliberately adulterated it so that the reader could understand that the so-called Buddhist scriptures were actually nothing at all.
Fourth, Sejong's southern tour, ten thousand multipliers, mighty and mighty, there were more than 15,000 officers and men of the regimental battalion, more than 10,000 people, and more than 10,000 horses. In "Journey to the West", including the three hidden inside, only the "four crowds", even if the horse is counted, it is only "five crowds", which is almost as different from the huge team of the Southern Patrol. This is the illusory side of Journey to the West. Yuan Manting's so-called "literature is not illusory and not literary, and illusion is not extremely uninformed", but it can really be said in one sentence. But there is an illusion in the truth, and there is truth in the illusion, so the mantle ting said, "It is the thing that knows the most illusory things under the heavens, but it is the most real things; The truth of the most illusory is the truth of the most true. ("Journey to the West Inscription", Mr. Li Zhuowu criticizes this "Journey to the West") If we only see illusions, we cannot really understand "Journey to the West". Although the team of the Southern Tour is more than the "five masses", it should be noted that this is only a typical summary of the writing, in fact, it does not deviate from the truth, because the team of more than 10,000 people, subdivided into only four kinds of people: one is the emperor, the second is the civilian subject, the third is the military general soldier, and the fourth is the member of the imperial family. Sanzang represents the emperor, as has been analyzed earlier, while the Eight Precepts of the Pig represent the numerous accompanying courtiers led by Yan Song, the Sha monk represents the Jinyi guards with Lu Bing as the general, and the white horse represents the members of the royal family, mainly the third prince Yu Wang. But they are both types and at the same time a type, especially the Eight Precepts of the Pig and the Sand Monk.
Let's start with the Eight Precepts of the Pig. The personality of the Eight Precepts of the Pig is not Yan Song, but Yan Song's son Yan Shifan. Shi Fan, No. 1513, born in 1513, was convicted and beheaded in 1565. He was first appointed by his father, moved to Shangbao Temple Shaoqing and entered the Right Attendant of the Ministry of Works, was familiar with current affairs, was familiar with the national classics, and often drafted the qingzi on behalf of Song, and then Song was old and weak, and there was a request for things to say: "Quality East Building." "Sejong toured the south, Yan Song, as the Rebbe Shangshu, was extremely favored, and the chief consul of the group of officials escorted the south, and Shi Fan followed suit. Why is it said that the Eight Precepts are the Worldly Ones, not His Lao Tzu? Because Yan Song is long and long, like a crane, and Shi Fan's "short fat body" ("Ming Shi Yan Shi Fan Biography"), there is a similar to a pig. One or the other. Second, Shi Fan was extremely greedy, especially for female sex (including male color), "daily embrace of guests and advocate pleasure" (ibid.), such a person of course to abstain from color, in addition, there are other precepts, up to eight precepts (that is, "the eight also of his abstinence" mentioned in the Chen Preface), which is different from his father Yan Song's restraint in female color and other aspects. Third, Shi Fan married Shun's good friend Luo Nian'an as his wife, so there is a story in the novel of Gao Laozhuang recruiting an ugly and ugly son-in-law, and later called him "brother", which is quite a tune, showing that the author is older than this "son-in-law" and has a close relationship with him.
Then there's the sand monk. Sha Monk's personality is Lu Bing. The name "Sand Monk" reveals that this person was very close to the emperor. "Shahe" should actually be written as "Shahe", which is what Chen Shu calls "Quicksand River". Shahe was the residence of the Ming Emperors, in GonghuaCheng, Changping County, Hebei. Ming Yongle was built in the nineteenth year, and was later destroyed by water, Jiajing was restored in the seventeenth year, and Sejong toured the south in the eighteenth year as the place where he was stationed. The "monks" who can enter and leave the palace are, of course, people like Sejong's personal bodyguards. Lu Bing was born in 1510 and died in 1560, because his mother was Sejong's grandmother, Bingbing was forbidden from his mother to enter and leave the palace from a young age, slightly longer, Wu Jian Shen Dove, Jiajing eleven years into a martial arts soldier, granted Jinyi deputy thousand households. Father's pawn, raiding the command of the minister, looking for the command of the bureau. In the eighteenth year, he accompanied Sejong on his southern tour, Ci Weihui, and the palace caught fire on the fourth night, and the officials did not know where the Jiajing Emperor was, and Bingpai Min lost the emperor, and the emperor was fortunate to love Bing, and he repeatedly commanded Tongzhi and held the jinyi affairs. Jinyi Wei , whose full name was the Jinyi Pro-Military Governor and Commandery , was a Ming Dynasty military secret service agency that was directly subordinate to the emperor and could arrest anyone and conduct a closed interrogation. Therefore, illegal abuse and murder occur from time to time. The novel uses the "sun-facing skeleton", which is numerous and can be arranged into nine palaces, to describe the number of sand monks who kill people. And this murderous executioner turned out to be an "ordained" monk, which is no different from Lu Bing, who was castrated from entering and leaving the palace since he was a child and could not have sex. Therefore, after the novel "takes the scriptures" back to the dynasty, the Eight Precepts of the Pig, like Yan Song Yan Shifan, are promoted to "messengers of the pure altar" (that is, the ghostwriters who write green words on the Taoist altar), while the sha monk, like Lu Bing, is promoted to "golden arhat" (that is, an eunuch with a full body of brocade and three dukes and three lonely bodies).
Fifth, Sun Wukong is Tang Shunzhi
Now everyone must ask, then who is Sun Wukong? Sun Wukong is the self-portrait of the author Tang Shunzhi. But before we talk about Sun Wukong, let's make a summary. From the above analysis, we know:
(1) "Journey to the West" is indeed, as Chen Xu said, a historical record with the meaning of "Taishi", not a fictitious rootless talk;
(2) This historical record is not about the Tang Dynasty monk Xuanzang, but about the Ming Dynasty's "Lord of Guoguo" Emperor Sejong;
(3) The so-called journey to the west refers to Sejong Jiajing's eighteen-year journey to the south, historically known as the Southern Tour of the Gurudwara Mausoleum;
(4) Many of the things described in "Journey to the West" are reflections of the illusory twists and turns of the events that took place during Sejong's southern tour;
(5) The author borrows the general framework of the westward journey and crammed in many events before and after the trip, so it is history, not only reflecting the Southern Tour of the Gurudwara Tombs, but more broadly reflecting the political, religious, military and other aspects of the middle of the Jiajing Dynasty.
Above we have analyzed the nature of the "history" of journey to the West, which is related to Sejong. In fact, this is only half of the problem, and does not fully reflect the full face of "Journey to the West" as a carefully constructed organic work. Why? Because we have not yet involved the protagonist of the work, Sun Wukong. The first person who aroused the author's suspicion was Sun Wukong. Why does a book about the Tang monks starting with Sun Wukong and letting such a practitioner play the leading role? Is this the result of generational accumulation and collective creation? If so, why has there never been a story about the Great Saint of Qi Tian's Great Haunting of the Heavenly Palace circulating in the folk before? After repeatedly studying Chen Yuanzhi's preface, I learned that Wukong was originally the embodiment of Tang Shunzhi, and "Journey to the West" was an illusionary autobiography.
Let's first understand tang Shunzhi's life, especially his career before he was fifty years old, because this is the most related to "Journey to the West". In the History of the Ming Dynasty, Shunzhi has a legend, which says:
Tang Shunzhi, Zi Yingde, Wu Jinren. Zu Gui, Hu Ke gives things in the middle. Father Treasure, Governor of Yongzhou. Shun's life has a different temperament, slightly longer, and consistent cluster. In the twenty-third year, Ju Jiajing will try the first in the eighth year, and change to Shu Jishi. The seat advocates that he should be sick and sick, and that the jishi should be his Cao, and that he should stay in accordance with him alone. Gu Ci is the chief of the Military Mobilization Department. Lead to illness. For a long time, except for the bureaucracy. In the autumn of the twelfth year, the imperial official was elected hanlin, and it was the compilation and revision of the change, and the school recorded the dynasty. The matter will be completed, and it will be reported again, and it will not be able to be neglected. Those who are obedient and want to go far away, xuan is angry, and intends to return to the chief of the official's affairs and never repeat it. In the eighteenth year, he was elected as a palace official, and was the former official and the right counselor of Chunfang, and Luo Hongxian, Zhao Shichun, asked the crown prince to return to the throne. Bu Zhuyang envied the mountain, studied for more than ten years, discussed Chinese and foreign recommendations, and went to bed.
There are some nouns, personal names, and events in the quoted paragraphs, which are now unfamiliar to everyone, so let's explain them first.
(1) Wujin. It is now the city of Changzhou. According to Hezheng's "Chronicle of Wujin County", Shunzhi's ancestors lived in Gaoyou, and because they were not happy with Shiyuan, they avoided Jiangnan and settled in Biling.
(2) Will try first. The ming dynasty scientific expedition, along with the old system of the Tang and Song dynasties, and slightly changed its method of testing. Three years of big competition, with the direct province of the various life tests, the township test, and the Chinese style as the lifter. In the following year, the Beijing Division, the Chinese Style, the Heavenly Son's Personal Strategy in the Court, the Court Test, the Temple Test, the First, Second, and Third Grades were divided into one, two, and three grades. Three of the first ranks, Yue Zhuangyuan, BangYan, Tanhua. Usually, the first in the township test is the solution element, the first in the test is the yuan, and the second and third is the chuanyuan. Shunzhi is the first place in the second division of the temple test, and is a chuanxu. The First Rank Teaching Cultivation, the List Eye, the Tanhua Teaching Editing, and the Second and Third Grade Examinations select shu JiShi are all Hanlin officials. Others may be conferred on the ministry, imperial history, principal, zhongshu, pedestrian, taichang, dr. Kuniko, or zhifu tuiguan, Zhizhou, Zhixian, etc.
(3) Change to Shu Jishi. Shu Ji Shi belongs to the Hanlin Temple. The Hanlin Academy has one bachelor, zheng wu pin, two waiter bachelors, two waiters, and two from five pins, two waiters, two people from the nine pins, six people to be commanded, one person from jiu pin, one person from Kong Mu, not entering the stream, shi guan xiu, from six pins, editing, zheng seven pins, review, from seven pins. Shu Jishi, no fixed member, reads Hanlin Academy, and teaches it as a bachelor. Therefore, Shu Jishi is actually a kind of "watching the government" official. The implicit meaning of "changing Shu Jishi" is that Shunzhi was both a Huiyuan and Dian Trial Erjia Chuan, and it was probably that he was awarded a higher position in the Hanlin Temple, which was the most noble and closest to the Son of Heaven, but for reasons that we do not know, it was finally "changed" to "Shu Jishi". Shunzhi was of course dissatisfied, so he preferred to go to the military headquarters as an inconspicuous horse-managing errand. And less than a year later, he resigned from the government and went home.
(4) Zhang Xuan. Born in 1475, died in 1539, Zi Bingyong, a native of Yongjia, Zhejiang. It was held in the township, but it failed to be the first seven times. The Gurudwara, Yushi Xiao MingFeng Shan Xingshu, said: "From now on, three years to become a soldier, and three years to be a sudden noble." "Zhengde sixteen years, year forty-seven, ascended to the first." It was at the beginning of Sejong's practice that he proposed that "succession is not heir to succession", which was greatly appreciated by Sejong, but because of his humble status and lonely position, he could not compete with Yang Tinghe, a major minister of the imperial court. It was not until three years later that he was re-appointed by Sejong, appointed as a Hanlin scholar, and the official to the head of the cabinet, forcing the opposition to the "Great Ceremonial Controversy" to resign or go to prison, which was initially regarded by many as an opportunist who relied on Sejong's grace to rise to the top. Therefore, Shunzhi deliberately avoided it in order to show his purity and not to "collude with the dirt."
(5) Chief of the Military Department. The military department has one Shangshu person, Zheng Erpin, one left and one right attendant, and one Zheng Sanpin. Its genus, the Office of The Secretary, the Two Heads of The Division, from the Nine Pins. Wu Xuan, Gong Fang, Car Driving, Arsenal Si Qing Official, One of Each Lang, Zheng Wu Pin, Yuanwai Lang One, Cong Wu Pin, Chief 2, Zheng Liu Pin. The History of Ming does not specify what the chief of Shunzhi is, but in the novel Goku is awarded the position of "Bow Ma Wen" by the Imperial Horse Supervisor, from which it can be inferred that Shunzhi must be the "deputy hall" chief of the carriage driver. It is no wonder that Shunzhi was later revived in the thirty-seventh year of Jiajing, and still let him serve as the "chief of the Nanjing Military Department". Although Shunzhi had already practiced a very deep path, he was still unhappy, so he "couldn't afford to lie down" (Tang Dingyuan's "Annals of Tang Shun"), until he was promoted to a foreign lang who was a member of the Beijing Military Department. This is a later remark, first mentioned in a single stroke.
(6) For a long time, except for the officials. According to the Annals of Tang Shun written by the 14th Grandson Tang Dingyuan, Shunzhi resigned at the age of 24 and served as an official for less than a year. In June of that year, her mother died of illness, and she died at the age of 26. In March, his mother was buried as a pleasant person, and in September, he was ordered by his father to go to the ministry. Because it has been separated by three years, the cloud is "long". The bureaucracy is equivalent to the current Ministry of Personnel, the head of the Liu Cao, in charge of the promotion and demotion of officials, and the power is in the hands of the emperor and the cabinet. Therefore, in the novel, Goku suspects that "Bow Ma Wen" is not in the flow, but instead leaves the Heavenly Palace, and the Jade Emperor recalls him and names him "Qi Tian dasheng". "Qi Tian", "near the Son of Heaven" also, that is, implicitly referring to Shunzhi's transfer to the official's department, and concurrently edited by the Hanlin Academy. However, the good times did not last long, and after less than two years of work, by February of the fourteenth year, he was deposed by Zhang Xuan and stipulated that he would never repeat himself, that is, he would never be able to become an official again.
(7) Change the editing of Hanlin Academy, and the school has recorded the dynasty. At the age of 27, that is, in the twelfth year of Jiajing, shunzhi supplementary official department inspector xun chief, seeking to relocate the examination, in July of the same year, he changed to the Hanlin Academy to edit and revise, and checked the "Records of the Past Dynasties". It is precisely because Shunzhi held this position that posterity honored him as "Tang Taishi". Hanlin Yuan was the production place of the first assistant of the Ming Dynasty Cabinet, and entering the Hanlin Courtyard also means further approaching Tianzi, and there will be a future of soaring yellow Tengda in the future.
(8) Former officials. That is, it refers to the editing of Hanlin Academy. In early February of the eighteenth year of Jiajing, Zhang Xuan died of illness, shunzhiyuan offended Xuan was deposed, and now that Xuan xuan was dead, Sejong immediately changed his original decision and revived Shunzhi. According to the Annals and Records, it was in February of the eighteenth year of Jiajing.
(9) The Right Counselor of Chunfang. Left and right Chunfang belong to Zhan Shifu. Zhan Shifu was in charge of the affairs of the government, the fang, and the bureau, in order to counsel the prince. Although si zhi was a congjiu official, he was not permanent, but for the prince, he was a very important figure. After Shun, he immediately lost his official position because of the neglect of the "Prince of Chaodonggong".
(10) Cutting. That is, cutting officials for the people. It was a very severe punishment, equivalent to the dismissal of government officials today. The reason for the cut was that Sejong was obsessed with Taoism, often held fast and lived in seclusion, ignored political affairs, and Shunzhi, together with Luo Nian'an, Zhao Shichun and others, asked Shang shu to abdicate and recuperate from illness, and let the prince succeed him. This time Shunzhi offended the emperor himself. Sejong was greatly enraged, and originally wanted to be killed or exiled to Shunzhi and others, but later changed to cutting the nationality, which is still a great fortune in misfortune.
(11) Chinese and foreign recommendations, and report to bed. If this sentence is wrong, it should be: "Chinese and foreign commentators and reports, sleep." This means that both central and local officials recommend Shunzhi and report it to the emperor, but they ignore it. According to the "Annals", shunzhi cut his family for 18 years, and there were more than 20 "discussions and recommendations", of which the two recommendations of xu jie, a cabinet scholar, and Nie Bao, a soldier, were the most well-known, but neither was successful. The Shunzhi biography of the Ming Shi is generally based on the Shunzhi biography written by Gu Xiancheng (1550-1612), but it is different. The relevant parts of Gu Chuan are also reproduced below for comparison:
Tang Shunzhi, Wu Jinren, was born different, immersed in the study of sages. Weak crown lift will try first. Yang Gongyi is a genius, and will test the Quiting and dispatch the guests to the countermeasures, which should not also be. Head of the Military Department. Ding Neijian, the chief of the supplementary bureaucracy, sought to revise Hanlin's editing. When Shi Yongjia was in charge of the country, he claimed to be ill and begged to go, and ordered him to be the chief of the affairs. Even if the Jian Palace rises up, supplements the Chunfang Si Zhi, and then goes to the House of Fasting, it is decided not to be congratulated. Shunzhi because of the New Year's Day neglect to invite the Zhengdong Palace to pay tribute, shangfu is very angry, Xu de quitting, Dumen Xieke, arriving at the festival is strict, the sun is swimming from the middle of the mountain, or sitting on the day, winter is not a furnace, summer is not a fan, the line is not public opinion, lying down, clothing is not clothed, eating is not meat, prepared to taste bitterness, "Better, not enough to remove the root of desire, completely clear." At the age of fifty, he suddenly realized, "This heart is lively in the sky, self-silence and self-feeling, and does not tolerate manpower." I'm just going with this chance. Those who obstruct the heavenly machine, do not want to desire, want to wash away the roots, and the machine does not hold on to their own luck. "The four scholars suddenly respect the teacher. (Tang Hezheng's Chronicle of Changzhou)
Compared with the History of Ming, Gu Chuan pays more attention to the cultivation after Shunzhi's resignation, and has a particularly clear exposition of his "heavenly opportunity" and "desire for roots". There are three points in Gu's biography, which also need to be explained:
(1) Yang Yiqing. Born in 1454, died 1530. Zhenjiang Dan disciple. Chenghua eight years into the jinshi, officials to the official Shangshu and Wuyingdian University scholar. Yang Yuan proposed to make Shunzhi the Yuan Kui of the Imperial Examination, but because of Shunzhi's arrogance, he did not answer, so he awarded the title to Luo Hongxiannian 'an (1504-1565) when he was three years old in Da Shunzhi.
(2) Yongjia. i.e. Zhang Xuan.
(3) Heavenly machine. That is, spirituality, childlike heart. Quote from "Zhuangzi · The Great Master: "Those who are deeply lustful, those who are shallow in their chances." Li Zhen wrote "The Theory of The Child's Heart", which can be regarded as an elaboration of the Shunzhi Tianji theory.
Integrating the History of Ming and Gu Zhuan, we can know the following facts:
(1) Shunzhi is a native of Wujin County,
(2) Born with extraordinary talents, extremely talented,
(3) And he was extremely arrogant and undeserved, and his career was bumpy, (4) he went to the official three times in total, once he went to the government, and once he was deposed,
(5) All offices held before the age of fifty are in the various departments and agencies of the Central Committee,
(6) After returning from the strike, he lived in YangXian Mountain, immersed himself in cultivation, and finally realized something.
The biography of Shunzhi provided by the History of Ming and Gu Chuan, although it cannot be said in great detail, is enough for us to make a comparison with Sun Wukong. If we are not blinded by the layers of barriers, through the illusory, mythical cover, we can still see the similarities or similarities between them. Let's make a comparison of the six points mentioned above.
(1) Tang Shunzhi was born in Wujin, Jiangsu Province, which is now Changzhou City. Its geographical location is in the east of China, close to the Yangtze River, and not far from the East China Sea. Sun Wukong, on the other hand, was born on the Flower and Fruit Mountain of the Proud Kingdom of Dongshen Shengzhou. Please pay attention to "Higashijin Katsusu". The ancients divided the world into four major continents: Dongshen Shengzhou, West NiuheZhou, Nan ganbu Zhou, and Beiju Luzhou. China is located in the Southern Ganbu Continent. However, Goku was not born in NanganbuZhou, but in Dongshen Shengzhou, and this change is obviously intended to imply that Shunzhi's birthplace is the eastern part of China within the four seas. And the small country of Ao Lai, like Wujin, is also located in a place near the "near the sea". Moreover, this small country, like Wujin in Beijing, is in the south of the Lingxiao Treasure Hall of the Golden Queyun Palace where the Jade Emperor lived, so clairvoyance and shunfeng ears must open the "South Heavenly Gate" to watch, in order to see and hear the birth of Wukong. However, Wujin did not have Huaguo Mountain and Water Curtain Cave, how can this be explained? As I pointed out before, Shunzhi has been living and practicing in the mountains for more than ten years after his demotion, and this mountain is Yangxian Mountain. Yangxian Mountain is in the neighboring territory of Yixing, the scenery is beautiful, and the famous Shanjuan Cave is there. Therefore, the so-called Huaguo Mountain and Water Curtain Cave actually refer to Yangxian Mountain and Shan roll cave. The flying stones on the mountain there and the waterfall like a water curtain behind the cave all coincide with the description of "Flower and Fruit Mountain Blessed Land, Water Curtain Cave Heaven" in "Journey to the West". Please see Shunzhi's own description in the second song of "Four Songs of The Four Songs of The Late Spring Tour to Yang Envy Nanshan":
The cave mouth stones are longitudinal, and the flowing springs are sound. Where the wood door enters, the chickens and dogs greet each other.
The spirit grass knows the dawn, and the birds know the rain and the sun. Whoever has been deposed for a long time will have to do this?
(Jingchuan Collection Volume II)
The poem mentions the "mouth of the cave", where there is also a "flowing spring" flying waterfall, and there is a sound, which is exactly the same as the cave described in the "Journey to the West". Interested readers may wish to go to Yixing for a field trip to experience the authenticity of it.
(2) Shun was born brilliant, talented, 23 years old will try to win the championship, and if not arrogant, it is likely to become the champion of the court examination. Goku, as a monkey, certainly can't take part in scientific expeditions. But he was clearly not an ordinary person either. The novel writes that as soon as he was born, he learned to climb and walk, "The eyes are golden, and the shooting is rushing to the Doufu." Although this is "not different from the Jade Emperor," it is undoubtedly extremely outstanding among its kind. The monkeys did not dare to enter the waterfall spring, but he dared, he could enter and exit, far surpassing his peers, so he was revered as the "Monkey King". Isn't this very similar to Shunzhi winning the test? And when we see Shunzhi's portrait, we know that he is also a very handsome and tall man. Therefore, after the author wrote that Goku became the Monkey King, he often added a "beautiful" word, calling him "Monkey King".
(3) Shunzhi was extremely talented, and it was inevitable that he would be quite untamed, first, he did not answer Yang Yiqing's request for countermeasures, so he lost his hand with Zhuangyuan, second, he despised and disdained the post of military department manager, and he preferred to resign from his home rather than accommodate; third, he was alienated from Zhang Xuan, who was in a position of great power, in order to show his high status, but he was deposed by Zhang Yiqing and never hired, and fourth, he dared to speak out about Shizong, and as a result, he was cut down and made a citizen. Shunzhi had a daughter, Hezheng's younger sister, who in his later years wrote a novel called "Mirror Flower Edge" (incidentally, Hu Shijian wrote "Mirror Flower Edge" for Li Ruzhen in the nineteenth century, which was a big mistake, and the author will write a separate article to discuss it in detail), which specifically describes the story of his father's frustration after the dismissal, traveling around the world, and finally hiding in the mountains. The name she gave her father was "Tang Ao". It can be seen that Shunzhi's "pride" is a rather prominent feature. No wonder his father once talked to Luo Nian'an about his son, saying that he had "unkindness." Similarly, Goku has a distinct characteristic, which is also pride. He was born in the "proud country" and was born a proud species, needless to say. We have to give just one example to see how proud he is. Fengyu Emperor Zhao'an, Wukong went to heaven to worship the Immortal Basket, and was appointed "Bow Ma Wen of the Imperial Horse Supervisor". When he learned that Bow Ma Wen was so small that he "had no quality", he was furious and said, "Old Sun called himself king and saint at Huaguo Mountain, how can he coax me to raise horses for him?" So he pushed down the public case, went all the way out of the South Heavenly Gate, and returned to Huaguo Mountain. This is similar to Shunchu entering the official field, dissatisfied with the position he was given, and returning home with illness!
(4) In his lifetime, Shun went to the official three times in total, the first time was to "induce illness" to go away, the second time was to be deposed by Zhang because he deliberately avoided Zhang Xuan, and the third time was to be stripped of his citizenship by Sejong. The first and second occurred before the eighteenth year of Jiajing, while the third occurred at the end of the nineteenth year of Jiajing. These three visits to the official are all described in "Journey to the West". The first two times were before the "sutra", the last time was on the way to the sutra, and this last time is at odds with history in time. However, as pointed out earlier, the author uses the southern tour as a big framework, but it is stuffed with a lot of things that are not in the southern tour, so we must not look at it too rigidly. Otherwise the novel would not be a novel.
The first time since I went just now, I will skip it and not repeat it. The second time he was deposed by Zhang is brilliantly described in the novel. From the Great Sage stirring up the Peach Festival, to the capture of the Monkey King by the True King, to the fact that Goku was crushed by Rulai to the foot of the Five Elements Mountain, all of them were writing about this matter. Despite the ups and downs of reproduction, in a nutshell, Goku was defeated, driven out of the Heavenly Palace, and collected in the Five Elements Mountain for 500 years. It was as if Shunzhi had been demoted from the imperial court and forced to live without a job at home for five years. And the person who defeated him was a Powerful Buddha Rulai like Zhang Xuan. In journey to the West, Guanyin, Lao Jun, Rulai, and other great elders, despite their miraculous powers and infinite power, all obey the Jade Emperor and Sanzang without exception, and help the Jade Emperor and Sanzang. The Jade Emperor and Sanzang were the supreme authorities in heaven and earth. So Rulai wrote six golden characters "Ouch Ma Ne" and pasted it on the top of the Five Elements Mountain to suppress Goku and summon the Five Elements Mountain Land God to supervise it, but Sanzang could gently lift it, and Goku jumped out and liberated. What is the difference between this and Zhang Xuan's attack on Shunzhi and his vicious vow never to hire him again, and when Xuan died, Sejong immediately changed his decision and let Shunzhi come back? The third time he went to the official, because Goku was loyal and did not want Sanzang to be endangered, he killed the White Bone Goblin three times, and Sanzang was angry and drove him away. This time it offended Sanzang himself, just as Shunzhi suggested that he give way to the crown prince for Sejong's peace of mind, exonerate Sejong himself, and be expelled from the court.
(5) Before the age of 50, Shunzhi served as a total of five kinds of officials: (1) chief of the military department, (2) chief of the official department, (3) chief of the official examination, (4) hanlin academy repair, and (5) prince counselor. These five types of officials are all official positions in the central organs and departments. And Goku, like Shunyuki, has been working in the central government's agencies. He first served as the Imperial Horse Supervisor in the Jade Emperor's Heavenly Palace, and then ascended the rank of "Great Sage of QiTian" in the Heavenly Palace, and took charge of the Peach Garden (alluding to the idle Hanlin Temple). In a word, before being crushed by Rulai to the foot of the Five Elements Mountain, he had always worked in the Jade Emperor's Heavenly Palace. And after being released from under the Five Elements Mountain, the same is true, following the Sanzang "Sutra" and being a personal attendant on the path of the Three Tibetans. Sanzang, as we already know, is the emperor, and the staff at the emperor's side, of course, are central officials. Another point that must be noted by the way is that Shunzhi's last official position before the reduction of the nationality was the Right Chunfang Counselor, that is, the Prince's Adviser. This is very telling why there are stories of "Prince" and "East Palace" in the novel, and the author wants to let Hakuba play the role of Prince.
(6) Shunzhi "immersed himself in the study of the sages" from an early age, and after he was dismissed from office, he moved to Yangxian Mountain, resisted the strictness of the festival, cultivated assiduously, and finally realized something. Shunzhi's good friend Luo Nian'an, when Jiajing reinstated the government in the eighteenth year of his way to Nanjing, had this record of Shunzhi:
Invited to meet Longxi, between the words of praise Jingchuan recently achieved a very different difference. (Annals of Tang Shun) Longxi is Wang Longxi (1498-1583), and attainment refers to moral attainment. The following paragraph makes it clearer:
Yu (Luo Nian'an) said: "Nowadays, there is only no desire, and I dare not avoid it." I am afraid that I will have no focus on this. Long Xi said: "Efforts without desire are the purpose of the Sacred Studies of the Ages, and it is worth standing up from now on, and it is really unremitting to work hard from now on, and there should be a different understanding." Ru went to compete with Jingchuan, and when there was discernment, also.
Luo Nian'an was a high Confucian who had been practicing the path of desirelessness for the eighth year of Jiajing, but Longxi's dialogue with him, especially the last sentence, clearly showed that Shunzhi's consciousness was even more superb, so he had to ask Shunzhi for advice in order to finally distinguish between Confucianism, Buddhism, and Taoism.
Goku, as his name suggests to us, is an animal that has an understanding of emptiness, and this animal is a monkey. Monkeys, also called monkeys in the south, are probably the origin of human beings, as Darwin said, so Goku did not have a surname, and the ancestor gave him the surname Sun, explaining, "The word 狲字 went to Inuyasha, but it is a sub-line, a child-to-child baby, just in line with the ontology of infants." "The work of Shunzhi's cultivation of desirelessness is to return to the original, and the monkey, like a baby, represents the childlike stage of Shunzhi's desire to return. Moreover, this monkey is indeed like Shunzhi, who has "immersed himself in the study of the sages" since he was a child, so he traveled across the ocean to "visit the sacred path of the Buddha Immortals" (that is, to explore the origin of the three religions), and finally met The Three Star Cave of the Oblique Moon in the "Lingtai Square Inch Mountain" in West NiuheZhou. Everyone knows that "Lingtai Square Inch Mountain" refers to the heart, so the author did not explain. But what does "oblique moon three-star cave" mean? The author explains it this way: "The oblique moon is the heart hook, and the three stars are three points." "Heart" plus three points of water, is the word "Qin", so together, these two sentences are two words: "Qin heart," which means "cultivation of the heart". That is to say, Goku spent his early years in a place of "mind cultivation" and followed the practice of Master Subhuti. The patriarch passed on a trick to him:
The secret circle is really wonderful, and there is no one to say about the life of the cultivator. They are always energetic, and they are firmly hidden and leaked. Hugh leaked, the body was hidden, and Ru was taught by me to preach to Chang. It is beneficial to memorize the recipes, and to get rid of evil desires and cool down. Cool and bright, so that you can enjoy the bright moon in Dantai. Moon Hidden Jade Rabbit Day Tibetan Wu, its own turtle and snake intertwined. They are entangled in each other, and their lives are strong, but they can plant golden lotuses in the fire. The five elements of the cluster are reversed, and the work is completed with the Buddha and the immortal.
In this wonderful recipe, we must especially note that the "renunciation of evil desires" mentioned in it is not completely in line with shunzhi's statement of "uprooting the root of desire"? But Goku did not really cultivate his mind, and he stopped just by tasting it, so he was driven away by the ancestors, so that he later acted arbitrarily and made a big fuss in the Heavenly Palace, thanks to the Buddha who pressed him to the bottom of the Five Elements Mountain for 500 years, he finally accepted the "rest assured" and settled his heart. It wasn't until Sanzang released him from under the Five Elements Mountain that he began a real process of cultivating the mind, that is, receiving the mind, so Sanzang gave him the name "Walker." The practitioner, that is, the practitioner, means to truly carry out the monastic path into action. Because Goku can really put the "heart" into action this time, he can defeat the demon and finally cultivate the right result.
Summarizing the above, listed in a table, everyone can see the correspondence between Shunzhi and Goku at a glance:
It should be noted that Shunzhi and Goku not only have the correspondence analyzed above, but also participate in sanzang's "Western Heavenly Sutra" like Goku, that is, Sejong's Southern Tour of the Gurudwara Tombs. Zhang Xuan died in early February of the eighteenth year of Jiajing, and Shunzhi immediately returned, please see the relevant excerpts from the Records of Sejong:
February decoction ugly. First, the officials elected the bureaucrats of the Eastern Palace. Purpose: Eastern Palace Counseling, Duan Ben You, still detailed cabinet to hear. To the university scholar Xia Yan and other sparse names to please Huang Yi, Wang Tongzu, Huang Zuo, Tang Shunzhi Ju original position, Yi, Tongzu and school secretary, Zuo, Shunzhi and left, right Si Zhi. The edicts are as they were.
From this we know that Sejong's decision to make a comeback was made on the orders of Sejong on the day of the Scandal in February. Two days after the Day of the Ugly, on the day of the 16th of February, Sejong went south to gurudwara. Therefore, in terms of time, although the connection is very tight, Shunzhi, as a central official who has been re-employed, should still be able to catch up with this trip if he travels day and night.
However, neither the History of the Ming Nor the biography of Shunzhi written by his contemporaries mentions that he accompanied Sejong to the Tomb of The Heavenly Gurudwara in Hubei. Looking at the eighteen-year record of sejong's records, not a single word of information in this regard is mentioned. However, it is impossible for the "Records" to record the names of all the officials accompanying him, except for the names of senior officials such as Shangshu Yan Song of the Ministry of Rites, and the rest of the ordinary officials are all discarded. Therefore, we cannot make inferences based on the existence or absence of the "Records", and think that Shunzhi did not participate in the southern tour.
Does the Annals of Tang Shun mention it? The Eighteenth Year of Jiajing in the Annals records this:
In February, the young master Zhang Xuan died in Lidi. Shangli Donggong (上立東宫), a member of the Miaoxuan Palace, was appointed as the Duke of The Right Counselor of the Right Chunfang with the former official Hanlin Academy. In the autumn, Gong Ying Chunfang ordered to go to the capital.
Nor is it mentioned . But what is strange is that in February, Shunzhi started as a "former official" and did not go to the capital until "autumn", and what Shunzhi was doing in the middle from February to July, there was no record of what he was doing, and it was a blank. We can't help but ask, why is it so late to take up my post without explaining it? Why?
If we carefully read Shunzhi's Jingchuan Collection, we can find that the reason why he did not go to Beijing for a long time was that he originally went to gurudwara with Sejong. The second volume of the Jingchuan Collection contains poems written by Shunzhi, at least two of which are related to Sejong's southern tour. One is "Zhongyue":
Wu Lu controls the north household, and the onion ridge is the western corner. The yin and yang of the earth are combined, and the middle heaven cave is lonely. Yellow Palm Orthophom, Purple Qi Protector True Figure.
Close to the floating hill house, deep hidden Xuanhou Charm. Shufeng even Taiyi, Lieguan Xiangqingdu. The circular palace has Han Zhu, chi dao shang qin elimination.
Xiao Xiao ni secretary, Mori Sen Yu Gai trend. Xianyou saw the traces, and Emperor Xing secretly sniffed. Dew wash thousand-year-old cypress, frost seal nine knots of pu.
Star Elm pro masonry hair, the moon pod should be applied at the time. Will visit the Book of the Three Mountains, the Seven Sacred Paths.
This dynasty accompanies Guangle, straight to the square pot.
Zhongyue is Song Mountain, and Sejong travels south through this mountain to worship. The poem uses "Emperor Xing" to describe Sejong Xinglin's mountain sacrifice in Zhongyue, and also uses "accompanying" to describe the author's own accompanying companions, all the way to the "Square Kettle", that is, the destination Xianling.
Another poem is "Guan Zhou Zhongjin He Chang zhi zhi zhi zhi
Ziyue Kai Zhou Zheng, Emperor Zhaozong Xie Yu Fang. The gods will be disciplined, and the four seas will greet each other. Looking at the sun and pulling the immortal battle, Hu Song wrapped around the royal bed.
Heavenly power descends on the kingdom, and the stars make it into the light. Tong Guan Shu Yun Wu, Huang Chung dedicated music. Happy to meet the Yang Daofu, may I wish Emperor Tuchang.
Let's explain the title first. "Prefecture" is Xinyang Prefecture, "He Changzhi Table Note" is an ode congratulating Sejong on his long journey to Xinyang, "Guan" and "Gongshu" both indicate that Shunzhi is the secretary along the way, approving documents to enter Shizong, "Shiyu Xinyang," that is, at that time, the Southern Patrol was stationed in Xinyang. Xinyang is in the south of Henan Province, and is almost there
Hubei is gone. The poem mentions not only "Emperor" and Sejong, but also the "Emperor's" minister "Song", that is, Yan Song. The "Emperor" looked at the sun, guided the honor guard, and called Yan Song to let them go around the "Imperial Bed". At this moment, Shunzhi is like Goku, accompanying the "emperor", but in his hand is not a "golden hoop stick", but a "Tong Guan", to paint a picture for him, to wish him a good ruler and a grand plan. These two poems clearly show that Shunzhi participated in the southern tour, because the time is tight, he may not have time to catch up with Sejong from Beijing, but at least halfway in the Song Mountains in northern Henan, he has joined the southern tour. As a Hanlin official, his job seems to be to use the "Tong Guan" to record Sejong and sing praises for him. In February of the same year, Lu Shen was promoted to a bachelor of the Hanlin Academy and a Zhan Shifu Zhan Shi, and also went south with Sejong to make a southern tour, recording what happened during the southern tour. Although Shunzhi did not leave us a record of the land depths, he did not have time to take a trip. His Journey to the West, written in "Tong Guan", can be regarded as a special, novel, and distinctive historical record.
All of the above is to expound the historical nature of the Journey to the West, the history is about the emperor, the biography is about the author himself, and it is all related to the real events of history, which is the so-called "meaning of Taishi and Lacquer Garden" in the Chen Preface
This is probably not exaggerated for us who have gone back in time to correctly understand the content of the novel and solve the author's problem. But this does not mean that we can ignore the "meaning of lacquer garden" in the novel, because only seeing the "meaning of taishi" and not seeing "the meaning of lacquer garden" is also one-sided. In fact, understanding the meaning of "Taishi" is precisely to better understand the meaning of "lacquer garden", and truly understand the meaning of "lacquer garden", in order to fundamentally and completely solve the mystery of the author. Now that we have solved the "meaning of Taishi", we can return to discuss the "meaning of lacquer garden" already mentioned earlier. Chen Xu said that "Journey to the West" contains "the meaning of Taishi and Lacquer Garden", which actually tells us that "Journey to the West" is different from realist works. Although there is an element of history and an element of transmission, it is not intended to reflect only the situation of history and individuals, to make a faithful and objective record, but to express an idea, a philosophy, an intention by describing history and personal situation. What kind of thought, philosophy and intention? If "Journey to the West" is indeed written about Tang Shunzhi and the Jiajing Emperor, as the above analysis points out, what kind of message is the author trying to convey through such a story? Because the novel is not preaching dryly, so that people can understand the meaning at a glance, but uses symbols, metaphors and figurative expressions, so this question is not easy to answer. In the past, a faction of opinions represented by Hu Shi simply denied the author's intention to "speak in small words." However, as has been pointed out before, this opinion completely ignores Chen Xu and obscures the facts that Chen Xu tells us, so it is untenable and we do not have to consider it. "Sermons" seems to answer the question of "the meaning of the lacquer garden." In particular, Mr. Li Angang, a researcher who has been more active in recent years, has seen the connection between "The Purpose of Life" and "Journey to the West", which is even more valuable, because "Life Guizhi" is also from the hand of "Tang Taishi", although Mr. Li does not know this. However, Shunzhi's writing of "The Purpose of Life" and "Journey to the West" have their own emphases and differences. If we interpret "Journey to the West" with the "Purpose of Life" and blindly emphasize the meaning of the "Jindan Dao" of the Quanzhen Sect of Taoism, we will inevitably go like a demon. In fact, as pointed out earlier, the Path of Journey to the West is a broad Tao, that is, the Tao of the unity of the three religions. The Ming and Qing dynasties have made this point very clear and clear. Here we quote Yuan Yuling (1592-1674) and You Tong (1618-1704) for the different editions of the Journey to the West, and we can clearly see that this is not the author's words. Yuan said this in the "Journey to the West Inscription":
The speaker thinks that "Journey to the West" alludes to the principle of the five forms of shengke, the way of Xuanmen cultivation. The three teachings of Yu are already included in one part, and those who can read the book are able to extend it where their changes are rampant, and what is the unreasonable situation, and the Tao is not consistent?
Yu Dong said in the Preface to the True Interpretation of the Journey to the West:
The book of the three saints, I have all read it. Now there is a son of Wu Chen Jun, who rises and interprets it (referring to the Journey to the West), so he hooks the opportunity of "Sam Tong", and selects the mystery of "Enlightenment", collects the six links in the Three Treasures, and transports ten degrees to the five elements, and will see that there is a furnace in Shudra, there is a pear jujube in the Youtan Bowl, there is a baby concubine in Ajali, and the other family takes the war, this family burns Dan, and all the waves say, non-Buddha says, Buddha says that it is strange. What is even more strange is that the magic of the two clans is connected to the "Easy", open to Qiankun, intersect with the Kan, multiply by the Fu, and finally to the Ji Ji, the un-ji, so that the Tai Chi, the Two Instruments, the Four Elephants, the Bagua, the Three Hundred and Sixty Yao, will all be in the "Journey to the West" one. One yin and one yang, one gate and one opening, it is easy to change, it is not easy to also, I am not famous? Ran Xuanzang's name Xuanye, emptiness, energy, pure name enlightenment, and buddha's name is also. The way of the master has always been consistent, and the reason why enlightenment is chastity, the husband is also. Ran Lao Tzu said, "Dao Sheng Yi." The Buddha said, "All laws are one." "One and three, three and one also." With the Book of Enlightenment, tell the saints of the three religions, and there will be those who look at each other and laugh. If one is enlightened, isn't he a great disciple of the Three Teachings?
There are many old terms in Yu Dong's preface, which the average reader may not necessarily understand, so let's make a simple comment to facilitate reading:
(1) "Enlightenment". The Northern Song Dynasty Daoist Zhang Borui's book on neidan cultivation written in the eighth year of Xi Ning (1075) is one of the main classics of the Daoist Neidan method, and its Danjing status is similar to that of the "Sam TongQi".
(2) Six links. There are six kinds of divine powers obtained by the three-fold sages, namely the Heavenly Eye Pass, the Heavenly Ear Pass, the Other Heart Pass, the Fate Pass, the Divine Foot Pass, and the Leaky Pass, also known as the Six Divine Powers.
(3) Three treasures. "Lao Tzu" said: "I have three treasures, and I hold the treasures, one is kindness, the second is frugality, and the third is not daring to be the first in the world."
(4) Ten degrees. That is, the bodhisattva's ten lands of pineapple tantra.
(5) Shudoro. Buddhist scriptures.
(6) Yuzu Bowl. i.e. Buddha Bowl.
(7) Pear dates. What Taoists call the elixir.
(8) Ajali. A Buddhist term meaning "normative teacher."
(9) Wave. That is, the devil.
(10) Qiankun, Kanli, Huifu, Jiji, Jiji, Undeserved. They are all the names of the 64 gua xiang in the I Ching.
You Dong's preface is extremely detailed, and he has completely understood the mystery of "Journey to the West", but because everyone did not know what "Journey to the West" wrote in the past, they could not understand his meaning very well. Now that we have seen the true face of the novel' Lushan, we cannot but say that the author's explanation of the "meaning of the lacquer garden" in a furnace is really correct. The author does not have a more brilliant opinion than Yu Dong, so I can only use our current language, add a little bit of self-gain, and then reinterpret his words, so that we do not misunderstand the true connotation of the novel's "meaning of lacquer garden". The Three Teachings refer to Confucianism. The unity of the three religions is the integration of Confucianism and Buddhism. But the subdivision still consists of three lines. Let's start with Confucianism. What is Confucianism? Yu Dong said it was "Zhen". His original words were: "Take the way of the Master, be consistent, realize the chastity, and the husband is also." The preface is quoted from the "Journey to the West" Research Materials, this paragraph, the original sentence error, so that everyone can not correctly understand the meaning of the text, the author here to correctly correct. In particular, the meaning is that only by using Confucius's Confucian Taoism to lead the elderly can they understand this and be loyal, because they are consistent. The reason why "Journey to the West" is not the story of Sanzang, but the story of Wukong assisting Sanzang, is nothing more than the meaning of the loyalty of Confucian courtiers to the monarch. Therefore, the word "faithful" is used many times in the novel to describe Goku. Goku was expelled by Sanzang twice, one in the three dozen white bone elves, and the other in the macaque disorder, but did not see his change of heart, still loyal, without complaint, to do his duty until he reached his destination. So we say that "Journey to the West" is first and foremost a novel about the servant Wukong's loyalty to his master Sanzang, and in general, it does not violate the author's original intention to say the Buddhist tao. Confucius was based on benevolence, and loyalty was the extension of benevolence. However, Shunzhi believes that to be faithful, benevolence is not a prerequisite, but to practice the Zen practitioner's desireless work. That is to say, like The Buddha, we must first restrain our selfish thoughts, remove the root of desire, and eliminate delusions, and then we can be loyal and undeserved. Before Goku's desires are uprooted, he acts in a vain manner, makes a big fuss in the Heavenly Palace, and even seals the "Great Sage of Qi Tian" cannot satisfy his ambitions for desire, and wants to covet the emperor's throne. It wasn't until the Buddha crushed him to the foot of the Five Elements Mountain, and after 500 years of concentration, he finally "got rid of evil desires." The reason why he was able to faithfully accompany the three Tibetan demons to defeat the demons and not be moved by evil thoughts was entirely because he practiced the Buddhist work of desirelessness and suppressed his delusions. In the preface to the Book of Sermons on journey to the West, Wu Wei Crane Zheng borrowed the name of Yu Ji and said: "Although his book is strange and khanate, and he is worried about hundreds of thousands of words, the big thing can be summed up in one word, and it is only reassuring to receive it." The Gaiwu people become demons and become Buddhas, all of which are born from the heart, and this mind is delusional, and together with delusional minds, it can be a demon, and its vertical and horizontal changes are all-encompassing, such as the heart ape is called the king holy, and the haunting of the heavenly palace is also;
Once this mind is received, it is the true heart, and when the true heart is seen, it can destroy the demon, and its vertical and horizontal changes are all-encompassing, such as the demon binding monster of the heart ape, and the fruit of the Buddha is also. So if we say that Journey to the West is a zen novel about apes from reassurance, to reassurance, to self-cultivation, it generally does not violate the author's original intention.
Again, the way of the old king. At the beginning of the Journey to the West, Goku visits the Tao, and "where he meets", he encounters a Master Subhuti who is "not immortal or Tao", but he is a master who speaks of the Yellow Garden. The Yellow Garden is a Taoist classic, and its full name is the Taishang Huangting Inner Scene Classic. Of course, the reader will find it strange, how did the Buddha teach the Taoist scriptures? In fact, this reveals Shunzhi's superb view of the relationship between The Buddha and the Elder. If you want to have no desire, you must learn the Huang Ting, that is, use the Taoist method to cultivate the Buddhist Tao. Yu Dong's so-called "there is a furnace in Shudra", "there is a pear jujube in the Yutan Bowl", "there is a baby girl in Ajaya", this is what it means. According to Journey to the West, "There are three hundred and sixty side doors in the Daozi Gate," which is quite complicated. Goku "gets the immortal preaching", does not learn to deduce the choice, does not learn the kiln head adobe, does not learn to fish for the moon in the water, but specializes in the Jindan Avenue of "always come to the spirit of the spirit" and "cherishes life", so he has achieved success in learning, can jump out of the reincarnation, the fire cannot die, and the stick cannot be broken. However, the path of Jindan, although it is aimed at life and nurturing the body as the goal, balances yin and yang, regulates the five elements, refines qi, refines the gods, refines the gods, refines the gods, and refines the kung fu of the void and the tao, is also a prerequisite for the desire to attain the state of desirelessness. Therefore, Goku learned Buddhism from Master Subhuti and started with Lao Jun, and then followed the Three Tibetans to the west to learn the scriptures, changing vertically and horizontally, from the heart to desire without exceeding the rules, that is, based on his Taoist practice of Kung Fu. So if we say that Journey to the West is another Jindan novel that describes Goku learning to visit the immortals, practicing the immortal body of Vajrapani and using Sasuke Sanzang to complete the mission of "learning the scriptures", it is generally not contrary to the author's original purpose.
These three religions, as far as goku's relationship with the Three Tibets is concerned, of course, Confucianism is the most important, followed by Buddhism, and then Taoism, because learning the way of Jindan, not with desirelessness as the purpose, there is a risk of being a demon, and "getting rid of evil desires", if it cannot be reflected in the specific actions of Zhongjun, can not be proved to be "positive results". Therefore, Goku's practice process begins with the study of the Tao, is tempered by the hand of the Buddha, and finally reaches the state of enlightenment of Confucianism and puts it into action. Confucianism represents the highest stage of Goku's practice. This is why Yu Dong said that you have me and I have you, and in the end you must be consistent with the "chastity" of the Master. You Dong's words are so incisive that they have all encompassed the meaning of the three religions in the Journey to the West.
Summarizing the above, we can know the two points revealed in the Chen Preface,
(1) "Journey to the West" contains "the meaning of Taishi", and (2) it also contains "the meaning of lacquer garden", which is indeed extremely correct.
VI. Conclusion: The author of Journey to the West is Tang Shunzhi
The above goes around in a big circle, nothing more than to explain the "history" and "sub" nature of "Journey to the West". Although we can know from this that the novel is written about the Jiajing Emperor and Shunzhi himself, we cannot conclude that the original work of "Journey to the West" was written by Shunzhi himself. The only thing that can establish Shunzhi's copyright is the order of Chen Yuanzhi that Crane Zheng left us. Now that the fog has been largely cleared and the obstacles removed, we can return to the preface and see what the preface says about the author's question.
Chen Xu said: Either the kingdom of the Prince of Huanghe today, or the disciples of the Eight Dukes, or the self-control of the king. Using three "ors" in a row, as if not knowing, not certain, but this is just a deliberate wandering of words, setting up a suspicious array. Modern researchers do not know, so they are deceived, and they argue endlessly about it and cannot reach a consensus. In fact, these three "ors" are not disconnected from the genus, but layer by layer, as an organic whole. Let's explain the difficult points word for word.
(1) Present. That is, now, it is not far away, it is possible that it is still alive.
(2) Tianhuang. That is, the Tianhe River, refers to the Yangtze River.
(3) Prince He Hou. That is, the harmonic sound of the Crane Monkey King. The Crane King refers to the Crane Sign. A person who can "command" the cranes can certainly be regarded as the crane king. The Monkey King refers to Shunzhi, who refers to himself as the "Monkey King" in Journey to the West.
(4) Country. That is, the proud country mentioned in the "Journey to the West", that is, it alludes to Jiangsu Wujin. In the past, some people always regarded "kingdoms" as "kingdoms" related to kings, but the Ming Dynasty called the territories of kings "domains", and never saw them called "kingdoms".
(5) Hachiko. There can be two interpretations, one refers to the Tang and Song Dynasties, namely Han Yu, Liu Zongyuan, Ouyang Xiu, Wang Anshi, Sansu and Zeng Gong; One refers to the eight disciples of liu an, the king of Huainan in the Han Dynasty. Shunzhi Weiwen took the Tang and Song dynasties as the law, and together with Wang Jinjiang, Mao Lumen, and Gui Zhenchuan, he was also the representative figure of the Tang and Song sects. The name of the "Eight Dukes of the Tang and Song Dynasties", that is, was first coined by him, carried forward and developed through MaoluMen, and has been used to this day.
This is in terms of literature. From a philosophical point of view, Shunzhi was also fascinated by Danxue and wrote "The Purpose of Life", which made an extremely important contribution to the Neidan school of Taoism in the Ming Dynasty. Therefore, no matter how you understand the "Eight Gongs" and follow them as "disciples," they are well-deserved. He Zheng followed his father's footsteps, his compositions believed in his true colors, regardless of the sharpness of the articles, the law was inadmissible, he was a rising star of the Tang and Song dynasties, and in his middle age he studied philosophy, and the Nine Streams and Hundred Clans looked at everything, and attributed it to Zhuang Sheng's Taoism, the author of "Nanhua Zhengxun". Therefore, in both literary and philosophical aspects, Hezheng is also a "disciple of the Eight Princes".
(6) King. Namely the Monkey King and the Crane King.
After the above explanation, we can clearly see that the first "or" points out the author's place of origin, the second" or "describes the characteristics of the author, and the third" or "simply reveals the true identity of the author." So this is a coherent whole, referring not to different people, but to the same people, who are the Monkey King and the Crane King, who are also believers in the Eight Princes, that is, Shunzhi and Crane Zheng. Therefore, Chen Xu clearly tells us that there are two authors who wrote "Journey to the West", one is Shunzhi and the other is Hezheng. However, as pointed out earlier, Hezheng, like the heavenly master of Huayang Cave, only modified and expanded the Journey to the West, and was not original
The real original is Shunzhi. Some people may think that this is the author's preconceived notions, subjective interpretation, not enough to rely on. In fact, Hezheng wrote the preface in the name of Chen Yuanzhi, mentioning his father and the "old narrative" more than once, that is, the original work, but it was also deliberately covered up and vague, and it was not easy for everyone to see it. Now let's list these deliberately vague places together and make an analytical explanation to dispel the doubts of our suspicious friends.
(1) "There is the heart of the author, the meaning of pride." "That is, shunzhi, of course, can also include the crane sign. Shunzhi's personality is extremely arrogant, and he has already made an analysis before, and Tsurug-seong follows his father, disdains Li Lu, and repeatedly resigns from the government to return home.
(2) "Talk about its anecdotes, and do not want its ambitions to be exhausted." Since the "narrative" is already anecdotal, how can it be supplemented, and it can be made to conform to the original author's legacy, so that it will not be annihilated? It can be seen that Hezheng has an extraordinary intimate relationship with the original author. And adhering to the will, in order to complete its original unfinished business, although there is not a word about the relationship between father and son, but this meaning has penetrated between the lines, and the clear-eyed people must be able to see it.
(3) "This Higashino's words are not the intention of a gentleman. This sentence is very powerful, directly to his father. "Gentleman", which we generally think of as relative to "villain", is a generic term. He did not know that the crane used "gentleman" to imply Shunzhi. "Gentleman" means "family prince" and "father", which is a very unique and personal use of Crane Zheng. This is not a random explanation by the author, please look at the inscription of his "Taoxi Zhenji":
Crane Zheng took refuge in Taoxi, even the school of the first gentleman "Zhu Confucian Language", sent Wu Shi Yu Uncle Xing. (The Case of Ming Confucianism, p. 603)
The Confucian Sayings were compiled by Shunzhi, and Hezheng referred to his father as "a first gentleman".
So the whole sentence means, "Your adaptation has become higashino's language, which is very different from the last work of your late family." Crane Zheng originally used "Chu Li's words" to describe the "old narrative", indicating that the "old narrative" did not use elegant language, but now that he has changed and expanded it, it is even more than enough, so those who are dissatisfied with his change will blame him. Huang Zhouxing can be said to represent such a point of view. He said in the Journey to the West Sermon Book: "The ancient ben (i.e., shunzhi's old works) have three good qualities compared to the vulgar version (i.e., the crane sign revision), "the implication is that the crane sign's modified version has "three unkindness", one of which is the "Duojinling dialect", that is, the "language of the Eastern Field". This sentence actually involves the difference between the revised version and the "old narrative", but the flow of the version will be described in detail in the next section.
(4) "I am the insult of my son." The "son" here refers to "gentleman", which is a further omission of "first gentleman". The reason why we want to province after province, first from "first gentleman" province to "gentleman" and then to "son", is to be vague, not to be clear. But despite the ambiguity, it does not change what Tsurug wants to say, if we understand it correctly. This is: "By doing this, I humiliated my father. This clearly shows that the dissenters have strongly criticized Hezheng.
(5) "The Son thinks that the history of the Son believes in Yahweh? Son of the Son? Son of the Son of Shi Zhongdao? As soon as there is non-belief and non-lun, then the false accusations of the sub-history are all false, and all go to this book is not far away. This paragraph is playing a word game using the ambiguity of words. There are seven "son" characters in this, but there are three meanings: one is to honor the opposing person with "son", the other is to honor his father with "son", and the third is to refer to philosophy with "son". The meaning of the whole paragraph is actually: "Do you think my father's history is credible?" Are fathers' philosophies all normative? Can the history and philosophy of the father be clarified? History and philosophy, which are unreliable or flawed, can be regarded as slanders of the Tao, and they are not far from this change. Here, Hezheng clearly mentions the "son" and "history" nature of his father's "old narrative", and defends himself for changing the original, arguing that it is not fundamentally different from the original. In the past, people were unable to understand the meaning of this passage, not only because of the ambiguity and deliberate ambiguity of the "son", but also because they did not have a thorough understanding of the "history" and "sub" nature of the Journey to the West.
(6) "Therefore he who sees the non-he who sees the non-also, the non-also, the one who sees the non-also by me, the non-also." Man is not human, non-human is not. The non-human is also the non-non-human. "This paragraph is also playing a word game, but it is more obscure, like a book from heaven. People who have studied this preface must have the same feeling, right? I would like to try to translate it as follows: "He who takes the opinion of others (referring to the Father) as right is not necessarily right, and he who takes my view as wrong is not necessarily right." Some people (referring to the father) criticize someone (referring to Sejong) for being wrong, not denying Lao Jun (referring to Taoism), so the person who is criticized by others (referring to the father) (referring to Sejong) is greatly appreciative of the person who criticizes (referring to the father). The word "and" has many meanings, but it should be interpreted here as "appreciation." "Non-human" is different from "non-human", which refers to Lao Jun, and by extension refers to Taoism. This has already been explained in the first part, "Chen Xu and Zhuangzi", and will not be repeated. I believe that even if I look at the translation, there are probably still many people who can't fully understand the meaning. This paragraph is only 35 words in total, but it uses 11 "non" words, there are verbs, adjectives, and nouns, and how to interpret the word "non" cannot solve the problem by dictionary alone, but depends on our understanding of the facts. This fact is the nature and content of "Journey to the West", as well as the relationship between the author Tang Shunzhi and the Jiajing Emperor. As pointed out earlier, "Journey to the West" is first and foremost a Confucian novel, with the meaning of mingchen Zishunzhi's loyalty to the monarch Sejong, and this loyalty is not limited to the aspect of hard work and unswerving determination, but also reflected in the spirit of bold and direct advice, regardless of the ego, and the dedication to sacrifice one's life for the monarch.
The euphemistic criticism of Sejong's worship of The Tao and the Suppression of Buddhism in Journey to the West is actually an indirect bold exhortation. However, because there are many places that deliberately elevate Buddhism to warn Sejong, uninformed people think that the original author is criticizing Taoism, but this is not the meaning of Shunzhi. Shunzhi himself is also extremely reverent, and the writing of the "Purpose of Life" is a clear proof. There is a poem called "Idle Residence in the Mountain Villa", written after he cut the book, there is a sentence that "Shu Shu Idle and Taoist Translation", which very clearly reveals the scene when he spent time with The Daoist and studied the Taoist scriptures (Jingchuan Collection Volume II). In fact, Shunzhi was just dissatisfied with the practice of some Taoist monks to deceive Sejong and exclude Buddhism. This is probably why Sejong saw his criticism and not only was he not angry, but he also praised him greatly. Because everyone did not know this fact, Hezheng had to make a justifying explanation, and deliberately strengthened Taoism in the Hundred Returns Edition, and sometimes ridiculed Buddhism to show that his father did not discriminate against and belittle Taoism.
(7) "It is therefore necessary to coexist and then to be." So it was both. "Concurrent" refers to both. In "Dream of the Red Chamber", Qin Keqing is called "Kanmei", because it has the beauty of both Baochao and Daiyu. And the "concurrent" here refers to both, one is the father's "old narrative", and the other is Tsuru's own rewriting. Therefore, the word "concurrent" is quite powerful, breaking through the "old narrative" and "yi" is a lie created to cover up.
(8) "Four days of the summer end of the time also." "No one has ever explained this date, but in fact, it hides the mystery of the author. The summer of Nongchen is the summer of 1592 in the Western calendar. According to the Annals, Shun died on April 1, 1560. April, according to the ancient division of the four seasons of the year, is summer. Spring begins in the first month, summer begins in April, autumn begins in July, and winter begins in October, so summer in April is not based on the solar terms. But that doesn't become a problem. What becomes a problem and confuses everyone is the "end of the four days". What day does this refer to? If you don't know that "Journey to the West" was written by Tang Shunzhi and that Chen Yuanzhi's preface was written by his son Tang Hezheng, it is indeed racking his brains and meditating for a year and a half, and you still can't see what medicine is hidden in the gourd. But now that we know that Shunzhi is the original author, Crane Zheng revised and published it in accordance with his father's will, and wrote the preface in the name of Chen Yuanzhi, so it is easy to crack the mystery of the "Duan Four Days". "Duan" means "beginning", but it can also be interpreted as a different word for "耑", which means "special", and "four" is also a pun, both referring to April and the homophonic pseudo-borrowing of "祀". Therefore, the meaning of the whole "Duan Si Day" is that the prologue is written at the beginning of the summer and April, when the father's death is dedicated. Why did the author of the preface to the Journey to the West, instead of writing the preface on another date, pick a father's death and cleverly cover it up? This clearly shows that this father has an inseparable relationship with "Journey to the West" and the author of the preface does not want people to know. Later, Yang Minzhai's "Journey to the West" was published, and this date was changed to "A Day of Xia Nian". "癸卯夏" is the summer of 1603, "one day of remembrance" is "remembrance day", and "duan four days" is the same meaning, that is, the day to commemorate the father. However, although the two words "nian yi" are also hidden, they can make us see clearly how Shunzhi's original contribution to "Journey to the West" is to the rewriter Hezheng.
Now we can summarize the situation of the "old version" of journey to the West described by Chen Xu:
(1) The old version of Journey to the West was written by Tang Shunzhi, the father of Tang Hezheng, the author of Chen's preface;
(2) The novel is Shunzhi's autobiography, describing his mental journey of cultivation;
(3) Shunzhi's original work has the nature of "history" and "son", "history" includes both history and transmission, history is about Sanzang, that is, Sejong, and chuan is about Wukong, that is, the author himself;
(4) The old text was originally a kind of "narrative" narrative text, which was shorter, and later expanded and increased by the revised Crane Sign;
(5) Hezheng revised and expanded "Journey to the West" in order to inherit his father's legacy;
(6) The old original had criticism of the Tao, but this criticism was actually only aimed at the Taoists;
(7) Although it is faithful to the original work and remains unchanged in major aspects such as themes and basic plot frameworks, the language is more slang, and the emphasis on the three religions is also different;
(8) The old version was appreciated by the "non-one", that is, the criticized, that is, Emperor Sejong;
(9) The old version was not extinct at that time, and it existed with the same work.
The above nine points, except for the last two points, have been explained, and these last two points, because they involve the source flow of the version, the author has discussed it in another article.