Дополнение к путешествию на запад

Дополнение к путешествию на запад

Sun Xiyou Yuanzhi Wukong в
Автор	Донг Юэ ( сказал Донг )
Оригинальный заголовок	Xiyoubu ( путешествие на запад )
Переводчик	Шай-Фу Лин и Ларри Джеймс Шульц (английское издание)
Язык	китайский
Жанр	Приключение , Шенмо , Фэнтези
Дата публикации	1641
Место публикации	Китай
Опубликовано на английском языке	1988
ISBN	978-0895815019 (английское издание)
Oclc	716134066
Предшествует	Путешествие на запад

Дополнение к путешествию на запад ( Упрощенный китайский : 西西游 补 ; традиционный китайский : 西西遊 補 ; пинин : Xī Yóu Bǔ ; Wade-Giles : Hsi-Yu Pu ) -китайский роман Shenmo (фантастика), написанный около 1640 года Dong Yue ( упрощенное китайское : 董 说 Традиционный китайский : 董 說 ; ​ ​ ​ ​Он выступает в качестве дополнения к знаменитому роману 16-го века « Путешествие на Запад» и проходит между концом шестидесяти один и начало главы шестьдесят два.

В этой истории Король обезьян оказался в ловушке в мире мечты Демоном Цин, воплощением желания, который хочет съесть своего хозяина, Тан Санзанг . Он бродит от одного приключения к другому, используя волшебную башню зеркал и нефритовый дверной проем, чтобы перейти в разные моменты времени. В династии Цинь он маскирует себя под супруга Ю (жена Сян Ю) , чтобы найти волшебное оружие, необходимое для его поиска Индии . Во время династии Сун он служит вместо короля Ямы как судья ада. Вернувшись в династию Тан , он обнаружил, что Тан Санзанг взял жену и стал общим обвинением в уничтожении желания. В конце концов, обезьяна неохотно участвует в великой войне между всеми королевствами мира, в течение которого он сталкивается с одним из своих сыновей на поле битвы. В конце концов он пробуждается вовремя, чтобы убить демона, освобождая себя от желания.

В конце романа автор перечисляет двенадцать гипотетических вопросов, которые читатель может задать и ответить на них. Например, он объясняет, что причина, по которой он написал приложение, заключается в том, что он хотел, чтобы обезьяна столкнулась с противником - в этом случае желание - что он не мог победить своей великой силой. Он также объясняет, почему он ждал, чтобы раскрыть монстра в конце романа, почему обезьяна служит королем Ямой, а также особенности путешествия во времени в мире мечты.

Существует дебаты между учеными, когда книга была фактически опубликована. Одна школа мышления предпочитает политическую интерпретацию, которая придает себе более позднюю публикацию после основания династии Цин (1644–1911). Второе предпочитает религиозное толкование, которое придается более ранней публикации во время поздней династии Мин (1368–1644). Доказательства в пользу первого включают ссылки на зловоние близлежащих «татаров», возможного намека на манчах , который в конечном итоге обнаружит династию Цин Китая. Доказательства в пользу последних включают ссылки на буддийские сутры и подавление желания и отсутствие политических заявлений, «оплакивающих] судьбу страны». Роман в конечном итоге может быть связан с Мин, потому что стихотворение середины 17-го века датируется им до 1640 года.

Роман в значительной степени вытекает из рассказов Династии Юань и Мин, в том числе литературного предка романтики трех королевств .

Сюжет

Во время битвы с фанатом Rakshasi Lady Iron , обезьяна превращается в насекомое и попадает в живот. Он заставляет ее дать ему волшебного поклонника, который ему нужно подавить небесный огонь пылающей горы, блокирующего их путь к Индии. Однако, пока он в ее животе, он подвергается страсти. Это становится щели в эмоциональной и духовной броне обезьяны, так как он иначе без слабости. Спустя месяцы после того, как паломники обошли гору, он становится жертвой магии демона Цин, воплощением желания. Демон использует свои силы иллюзии, чтобы поймать его в мире мечты, поэтому ничто не помешает ему съесть священник. История с этого момента гласит бессмысленно, поскольку мир мечты не придерживается правил физического мира.

Находясь на миссию, чтобы найти еду, Обезьяна сталкивается с большим городом, летящим с баннером «Новый сын Грейт Танга, император реставрации, тридцать восьмой преемник Тайзонга » . Это поражает его так же странно, как и Тайзонг, который первоначально послал их, чтобы забрать буддийские писания в Индии. Это означает, что либо путешествие паломников заняло сотни лет, либо город - подделка. Он летает на небеса, чтобы узнать больше о великом запахе, но обнаруживает, что ворота заперты, потому что обезьяна -самозванца украла дворец магических туманов.

Ситуация становится странной, когда он возвращается в город и узнает, что король послал кого -то, чтобы пригласить священника Тан стать генералом его военных. Но когда обезьяна пытается перехватить посланника, человека нигде не найден, и вместо этого он сталкивается с смертными, летящими на волшебных облаках, выбирающих основы небес с копьями и топорами. От них он узнает, что маленький лунный король ( 小月王 小月王 ), правитель соседнего королевства Большого Сострадания, установил отличную бронзовую стену и прекрасную сетку, чтобы заблокировать путь обезьяны в Индию. Но поскольку ему жаль священника Тан, маленький лунный царь заставил людей копать дыру на небо, чтобы Тан Санзанг мог прыгнуть с не небеса на буддийском небесах, чтобы завершить его миссию. В этом процессе люди случайно заставили дворец магических туманов провалиться на землю (причина, по которой небо обвинили его в нем).

Monkey goes to the Emerald Green World, Little Moon King's imperial city, to fetch his master, but is blocked from entering once inside the main gate. When he uses his great strength to break open the wall, he falls into a magic tower of mirrors, gateways to different points in history and other universes. Monkey travels to the “World of the Ancients” (the Qin dynasty) by drilling through a bronze mirror. He disguises himself as Beautiful Lady Yu, concubine of King Xiang Yu of Chu, in order to retrieve a magic “Mountain-removing Bell” from the first Qin Emperor so that he can use it to clear the group's path to India of any obstacles blocking their way. But Monkey later learns that the Jade Emperor had banished the emperor to the “World of Oblivion,” which lies beyond the “World of the Future.” Xiang Yu takes him to a village housing a set of Jade gates that lead to the World of the Future. Monkey leaps through and travels hundreds of years forward in time to the Song dynasty.

An idealized woodblock print of Yue Fei wearing imperial garb.

After resuming his normal form, some junior devils appear and tell him that King Yama has recently died of an illness and that Monkey must take his place as judge of the dead until a suitable replacement can be found. He ends up judging the fate of the recently deceased Prime Minister Qin Hui. Monkey puts Qin through a series of horrific tortures, after which a demon uses its magic breath to blow his broken body back into its proper form. He finally sends a demon to heaven to retrieve a powerful magic gourd that sucks anyone who speaks before it inside and melts them down into a bloody stew. He uses this for Qin's final punishment. Meanwhile, Monkey invites the ghost of Qin's victim Yue Fei to the underworld and takes him as his third master. He entertains Yue until Qin has been reduced to liquid and offers the general a cup of the Prime Minister's "blood wine." Yue, however, refuses on the grounds that drinking it would sully his soul. Monkey then does an experiment where he makes a junior devil drink of the wine. Sometime later, the devil, apparently under the evil influence of the blood wine, murders his personal religious teacher and escapes into the "gate of ghosts," presumably being reborn into another existence. Yue Fei then takes his leave to return to his heavenly abode. Monkey sends him off with a huge display of respect by making all of the millions of denizens of the underworld kowtow before him.

After leaving the underworld, Monkey is able to return to the tower of mirrors with the help of the New Ancient, a man who had been trapped in the World of the Future for centuries. However, when he tries to leave the tower through a window, Monkey becomes entangled by red threads (a representation of desire). He becomes so worried that his own spirit leaves his body and, in the guise of an old man, snaps the threads. He later discovers from a local Daoist immortal that the Qin Emperor has loaned the Mountain-removing Bell to the founder of the Han dynasty, his former enemy. In addition, he learns that the Tang Priest has given up the journey to India, dismissed his other disciples Pigsy and Friar Sand, taken a wife, and accepted the position as a general of the imposter Great Tang's military. Tang Sanzang begins to amass a huge army to fight the forces of desire led by King Paramita (Perfection), one of Monkey's five sons born to Lady Iron Fan. Monkey is eventually made a junior general and faces his son in battle. Confusion sets in causing the clashing armies to attack both friend and foe. This shock causes Monkey to slowly wake from the dream.

Somewhere between the dream world and the world of reality, he learns from the disembodied Master of the Void that he has been bewitched by the Qing Fish demon. Monkey and the Qing Fish have a connection because they were born at the same time from the same primordial energies at the beginning of time. The only difference is that Monkey's positive Yang energy is offset by the demon's far more powerful negative Yin energy. The demon is in effect the physical embodiment of Monkey's desires. When he finally awakens, having dreamed the entire adventure in only a few seconds, he discovers that the demon has infiltrated the Tang Priest's retinue by taking on the form of a young and beautiful Buddhist monk. Monkey instantly kills him with his iron cudgel, thereby killing his desire. He explains everything that has transpired, and the Tang Priest commends him for his great effort.

Questions and answers

At the end of the novel, the author lists twelve hypothetical questions that a reader might ask and answers them. Some of the answers are very similar in nature and, sometimes, contradictory.

The first question asks whether a supplement was even necessary since the original novel did not seem to be incomplete. He explains that it was written so Monkey would face an enemy—in this case desire—that he could not defeat with his great strength. By experiencing desire he learns to separate himself from it, thus helping to bring about true enlightenment.

The second asks why he faces a single enemy who tricks him with magic, instead of many who want to eat the Tang Priest. The author answers this question with a quote by the philosopher Mencius: “There is no better way of learning than to seek your own strayed heart.”

The third asks why Dong waited to reveal the monster Monkey faces at the end of the novel, instead of doing so in the title of one of the chapters like in the original. He states that desire is formless and soundless, meaning people can be affected by it without knowing it. Therefore, the Qing fish monster is present throughout the entire book.

The fourth asks how it's possible for the spirit of Qin Hui, who lived during the Song, to be in the Tang dynasty. Dong points out that anything is possible in a dream.

The fifth asks why Monkey becomes the fearsome King Yama in the future. He explains a person who travels to the future must embolden their spirit when facing adversity. By killing the six thieves, torturing Qin and honoring Yue, Monkey is able to break free of the Qing fish's power.

The sixth asks why the Tang Priest becomes a general. He becomes a general to wipe out the forces of desire.

The seventh indirectly asks why the Tang Priest cries when a young girl plays the pipa. Dong quotes the Buddhist tenet that sorrow is the source of desire.

The eighth asks how it's possible for Monkey to have a wife and children. He states that the book is simply a dream.

The ninth asks why a chaotic battle erupts between the five armies after Monkey escapes from inside the Qing fish. It's because the accumulation of desire reaches the breaking point. It can be likened to being forced awake during the worst part of a nightmare.

The tenth asks why Monkey is able to escape the dream world just by participating in combat. Dong says combat is how he kills his desire.

The eleventh asks if it's possible to gouge holes in heaven like the flying men do. This is not directly answered. The author states Monkey would not have been able to be trapped inside of the Qing fish without encountering these men.

The twelfth asks why the Qing fish is portrayed as being young and beautiful. Dong explains that these are the qualities that desire has taken from the beginning of time.

Proposed datings

Sudhana learning from one of the fifty-two teachers along his journey toward enlightenment. Sanskrit manuscript, 11-12th century.

There is a debate between scholars over when the book was actually published. One school of thought favors a political interpretation which lends itself to a later publication after the founding of the Qing dynasty (1644–1911). The second favors a religious interpretation which lends itself to an earlier publication during the late Ming dynasty (1368–1644).

Proponents of the political interpretation take the qing (情, desire) of the Qing fish to be an allusion to the qing (清, pure) of the Qing dynasty (清朝). The English translators of the book, who appear neutral in the debate, point out three things that may support this view: First, the reason Dong included Qin Hui in the story may have been because the Prime Minister historically betrayed the Song to the Jurchen-ruled Jin dynasty. Centuries later, the Manchu chieftain Nurhachi, an ancestor of the Jurchens, founded the Later Jin dynasty in 1616. This dynasty was later renamed the Qing Dynasty in 1636. So even if the book was published prior to the fall of the Ming dynasty in 1644, the Qing fish may indeed been meant as an analogy for the Qing. Second, Monkey is offended by an odor created by Tartars “right next door.” Since the Manchus resided “next door” to northern China, the idea of an invasion may have been on Dong's mind while he was writing the book. Third, Dong may have been ridiculing the Ming's inaction towards an imminent Manchu invasion when the New Ancient tells Monkey that his body will take on the stink of the barbarians if he stays too long. Proponents who favor the political interpretation include the scholars Xu Fuming and Liu Dajie.

Proponents of the religious interpretation prefer to take the Qing fish for what it is, an embodiment of desire. The author Dong Yue is known to have been alienated by Buddhism's denigration of desire, and so the Tang Priest's position as the General of “Qing-killing” is simply a satire aimed at the religion. Madeline Chu believes the constant repetition of the color green (青, qing)—green cities, green towers, green robes, etc.—is an analogy for human emotions. She also points out that the Chinese characters used to spell Little Moon King (小月王) are visually similar to the three that comprise desire (情). The English translators note that the physical Tower of Myriad Mirrors recalls a tale from the Buddhist Avatamsaka Sutra in which the Bodhisattva Maitreya creates a self-contained universe inside of a tower in order to bring about the enlightenment of Guanyin's disciple Sudhana. Therefore, Monkey is just like Sudhana because the events he experiences inside of the tower eventually lead to his enlightenment.

There are other reasons to accept a Ming publication. The scholar Lu Xun muses, “Actually the book contains more digs at Ming fashions than laments over the fate of the country, and I suspect that it was written before the end of the [Ming] dynasty." Most importantly, there is a woodblock edition of the novel that was printed during the 1628-1644 reign of the Chongzhen Emperor. The preface is dated to the year xinsi, which Madeline Chu believes to be the year 1641. Additionally, a note appearing in the poem “Random Thoughts” (1650) comments that the author Dong Yue “supplemented the Xiyouji ten years ago”, which dates the writing of the novel to 1640.

Influences

The headless ghost of Yue Fei confronting the recently deceased spirit of Qin Hui in hell. From a 19th-century Chinese Hell Scroll.

The Supplement's episode of the torture of Qin Hui in hell has many elements that appeared in earlier fictional literature. The idea of someone serving as an adjunct king of hell was first mentioned in a collection of oral traditions called Popular tales of the Record of the Three Kingdoms (三國志評話), the literary ancestor of the Romance of the Three Kingdoms. This was one of five such compilations printed in the Newly Published, Fully Illustrated Pinghua (新刊全相評話) series during the reign of Yuan Emperor Yingzhong (1321-1323). It was later popularized in Feng Menglong's Stories Old and New (古今小說, 1620), a collection of original works and earlier oral traditions. The tale entitled "Sima Mao Disrupts Order in the Underworld and Sits in Judgment" is about a poor Han dynasty scholar named Sima Mao who is constantly passed over for promotion to various government posts in favor of wealthy men who underhandedly pay for their positions. Sima writes a poem criticizing the celestial hierarchy and claims he could do a better job at righting wrongs than the king of hell. The Jade Emperor of heaven initially wishes to punish Sima for his blasphemy, but the embodiment of the Planet Venus talks him into letting the scholar act as the King of Hell for twelve hours to test his worth. Sima is given Yama's throne under the stipulation that he will enjoy success in his next life if he solves hell's most difficult cold cases, but will be damned never to be reborn into the human realm if he fails. He tries four cases involving famous Han dynasty personages—Han Xin, Peng Yue, Liu Bang, etc.—and passes sagely verdicts. For his great deed, Sima and his wife are born into wealth in their next lives.

Portions of the story dealing with Yue Fei's retribution originally appeared in several storytelling compilations, including the fifteenth-century work An Imitative Collection of Stories (小品集), and in an early folklore biography on the general named Restoration of the Great Song Dynasty: The Story of King Yue (大宋中興岳王傳, c. 1552). Feng Menlong later used such oral tales when he adapted the aforementioned story about Sima Mao to write "Humu Di Intones Poems and Visits the Netherworld," which was included in his collection. It is about a poor Yuan dynasty scholar named Humu Di (胡母迪) who fails to gain a government post because he cannot pass the imperial exams. After a bout of drinking, Humu writes a series of poems criticizing heaven for not punishing the wicked and states he would torture Qin Hui for the murder of Yue Fei if he was the king of hell. For his irreverent remarks, Humu's soul is dragged to the Chinese underworld of Diyu. There, King Yama orders an underworld official to take Humu on a tour of the various tortures of hell in order to witness firsthand the result of karmic retribution. The two first come to Qin Hui's personal hell where his punishments are similar to those mentioned in the Supplement. His destroyed body is blown back into its proper form by a "sinister whirling wind" after each punishment has been metered. The official explains after three years of continuous torture, Qin will be reborn on earth as all manner of animals, including pigs, to be slaughtered and eaten until the end of time. The two then view the tortures of other wicked people before returning to Yama's palace. After having tea with the souls of righteous men waiting on their rebirths, Yama sends Humu back to the world of the living satisfied that the heavenly hierarchy is doing its job. Humu becomes an official in hell upon his death years later.

Eastern Peak Temple statues representing the "Department of rain gods".

A modified version of the former tale appears in Yue Fei's later folklore biography The Story of Yue Fei (1684). This story is about a rich, drunken Song dynasty scholar named Hu Di (胡迪) who writes a blasphemous poem and is himself dragged to hell for his remarks about King Yama. He is taken on a tour and attends the punishment of the recently deceased Qin Hui, which includes the same tortures and endless karmic rebirths as animals. Qin's damaged body is, again, put back into its proper form by a magical wind. Hu returns to Yama's palace convinced that he was too quick to judge the ways of heaven and hell. Yama allows Hu to write out formal charges against Qin and his family. Meanwhile, in a manner similar to the Supplement, the soul of Yue Fei is brought to hell. He learns the reason he suffered an untimely death is because he went against the ways of heaven in his former life. Qin Hui is then brought before Yue to be summarily beaten with iron rods for the charges brought against him. After seeing the general off from Hell, King Yama orders a demon to quickly return Hu's soul to the world of the living in order to avoid his earthly body from decomposing. He lives a life of charity and dies in his 90s.

The story of Qin's torture in hell is so well known that the Daoist Eastern Peak Temple, which is famous for its statuary representations of the celestial hierarchy, has a small hall dedicated to Yue Fei in which a likeness of the former Prime Minister is being led off to the underworld by a demon. It is also important to note that Yue Fei's headless ghost is a prominent fixture in religious Chinese Hell Scrolls.

References

Bibliography

• Chu, Madeline (October–December 1997). "Journey into Desire: Monkey's Secular Experience in the Xiyoubu". Journal of the American Oriental Society. 117 (4): 654–664. doi:10.2307/606447. JSTOR 606447.
• Dong, Yue; Wu, Chengẻn (2000). The Tower of Myriad Mirrors: A Supplement to Journey to the West. Michigan classics in Chinese studies. Translated by Lin, Shuen-fu; Schulz, Larry James (2nd ed.). Ann Arbor: Center for Chinese Studies, The University of Michigan. ISBN 9780892641420.
• Feng, Menlong (2000). Stories of Old and New: A Ming Dynasty Collection. Translated by Yang, Shuhui; Yang, Yunqin. University of Washington Press.