When Yang Jingxian decided to devote himself to the creation of The Journey to the West's zaju, he first had to bear the influence of the framework and theme of the Buddhist stories left by his predecessors. No matter what attitude he has towards Buddhism, the content of Buddhism has been widely infiltrated into the titles of Buddhist stories. The Journey to the West's zaju really preaches Buddhism, but it also has its negative side. However, if we consider that the fact of learning from the scriptures itself is a religious act, the early historical records of learning from the scriptures all promote religious teachings; Moreover, most of Yang Jingxian's previous literary works on the subject of scriptures have a strong tendency of religious thought; Considering that the author lived in the late Yuan Dynasty and the early Ming Dynasty, and the social ideological trend of advocating Buddhism prevailed, then we will find that the religious color of Yang Jingxian and The Journey to the West was not strengthened, but weakened. One of The Journey to the West's great contributions is to mythologize and materialize Buddhist stories, gradually inject people's realistic feelings, will, ideals and aspirations into religious stories, dilute the illusory religious consciousness with more feelings about real life, and dilute the religious color of the Westward Journey story with secular and social humanity, thus fundamentally changing the story from a religious theme to a mythical theme, and further publicizing the realistic consciousness and spirit. (Yang Jingxian Edition) Wu Cheng'en Edition is the 86-year edition we saw on TV, which is basically the same as the original. It was written by Yang Jingxian first, which laid the foundation for Wu Cheng'en. Was there this book in the Journey to the West in Yuan Dynasty? The Journey to the West (Yuan Zaju by Yang Jingxian)
Yang Jingxian, a writer in the Yuan Dynasty, wrote a story about Tang Priest's pilgrimage to the West in The Journey to the West's zaju, which is a masterpiece in the Yuan Dynasty. Yang Jingxian's The Journey to the West has made great achievements both in artistic achievements and in the innovation of the system of zaju, which became the important content of Wu Cheng'en's later creation of The Journey to the West's novels. He made great contributions to the development of China's national literature. The Journey to the West by Yang Jingxian at the end of Yuan Dynasty is an important work with epoch-making significance. For the first time, the folk story of Tang Priest's Buddhist pilgrimage to the West was turned into six books and twenty-four large-scale dramas. Around the pilgrimage, a number of characters with magical colors and distinctive personality characteristics, such as the Monkey King, were created, which greatly enriched the opera stage and the classical literature character gallery, showed the aesthetic creativity of literati with a tendency of citizenization at the end of Yuan Dynasty, and laid a solid foundation for the emergence of ghost novel The Journey to the West. When was the earliest version of Yang Jingxian's The Journey to the West in the Ming Dynasty? When Wu Cheng'en wrote The Journey to the West, the earliest engraving we can see today was the Ming edition of The Newly Carved Official Board of Journey to the West by Shidetang in Jinling, which was published in the 20th year of Wanli (1592). Therefore, if The Journey to the West's ancestral book is anything, it can only be said that it is Shide of Tang Ben. The Journey to the West of People's Literature Publishing House is actually a collating edition of Shide Tang Ben.
Wu Cheng'en's signature is controversial. Who is the author of Journey to the West? Who is the author of Journey to the West? It has been a long-standing case for 400 years, and the answer is still unsolved. Now it is said that it belongs to Wu Cheng'en, but it is inconclusive. When The Journey to the West was published in Wanjianian of Ming Dynasty, the author was anonymous. There are two reasons: first, the novel is an unpretentious unofficial history, and the author doesn't want to sign it; Second, The Journey to the West's contents are vast and "learned", including satire and many other sensitive topics, which booksellers dare not sign. Of course, The Journey to the West is not a "Feilaifeng", nor is it a stone egg without mom and dad on Guo Hua Mountain. It should have one (or several) authors, but we don't know or hold different opinions.
The Journey to the West's signature in three stages: 1, Ming Dynasty: Anonymous The Journey to the West. The earliest version today is The Journey to the West (referred to as "Shiben") written by Jinling Shidetang in the 20th year of Wanli in Ming Dynasty (1592). Without the author's name, Chen's preface to The Journey to the West clearly reads: "I am a Journey to the West". What is particularly interesting is that Shiben did not name the author, but put the words "Huayang Dong Tian Master School" in a prominent position on the title page, as if deliberately "making games", using a "proofreader" to prevaricate, and even using a pseudonym to confuse the audience. Generally, The Journey to the West's hundreds of novels in the Ming Dynasty all follow the tradition of the world and tell the authors that they are anonymous. 2. Qing Dynasty: During the reign of Kangxi in the early Qing Dynasty in Qiu Chuji, Wang Lianyi named Notes on the Journey to the West as The Book of the Journey to the West. The first author was Qiu Chuji, a Taoist priest in the early Yuan Dynasty (Qiu Ben wrote autumn because he was afraid of Confucius). The Journey to the West's preface, written by Yu Ji, a great writer in Yuan Dynasty, is placed at the front of the volume, which clearly reads: "The Journey to the West was compiled by Mr. Zhenren in Changchun, China." Wang Lianyi also added two appendices to the original preface, The Biography of Qiu Changchun and The Story of Xuanzang, which respectively introduced the life of Qiu Chuji and the historical facts of Xuanzang's schooling. These three appendices confirm each other, which convinces future generations that "Zuo Qiu" theory is popular all over the world. There are seven versions of The Journey to the West in Qing Dynasty that can be seen now. All of them were written by Qiu Chuji, and some of them were written by Qiu Changchun. I have to say that Wang Lianyi is an excellent book planner and is worth learning from today's publishers. 3. Modernity: On the occasion of the May 4th Movement in Wu Cheng'en, scholars such as Lu Xun, Hu Shi and Dong Zuobin searched for historical materials in various ways according to the clues provided by the Qing Dynasty. After comprehensive textual research and repeated argumentation, they first refuted Zuo Qiu's "rootless talk" and stripped off the long-term copyright of Qiu Chuji's "impostor". Finally, according to the records of the Apocalypse in Huai 'an Prefecture and Wu Cheng'en The Journey to the West, in 1930s, Zheng Zhenduo, Sun Jiedi, Zhao, Liu Xiuye and other famous scholars continued to quote and negotiate. Since then, Wu Zhu has been widely known in academic circles, and all the authors in The Journey to the West published in the future are Wu Cheng'en. The Journey to the West CCTV TV series 1986, also wrote "The Original Works of Wu Cheng'en", saying that "Wuzhu" is deeply rooted in people's hearts. Qiu Chuji PK Wu Cheng'en entered a new era, and the dispute over the author of Journey to the West suddenly arose. First, overseas scholars constantly put forward opinions against the theory of "Wu Zhu" on different occasions, and also made in-depth research on the theory of "Zuo Qiu" waiting for candidates. Finally, with 1983, Mr. Zhang's Hundred Books as a symbol, whether it was written by Wu Cheng'en (Social Science Front, No.4, 1983) was questioned in an all-round way, which opened a new round of unprecedented and influential debate. Today, just like throwing sand for gold, Xu Baiyun,,,, Chen, Zhu, Yan Xiyan and others have either been eliminated or basically withdrawn from the "election", leaving only Wu Cheng'en and Qiu Chuji to confront each other, showing a "two into one" situation. 1, Qiu Chuji (1148-1227), whose real name is Tong Mi, started as one of the "Seven Sons of Quanzhen" and was the founder of Quanzhen Sect. Later, Quanzhen Panxi School, Longmen School and "Da Dan Zhi Zhi" were founded. Because of the innate contradiction between his Taoist identity and the Buddhist theme of Xuanzang's scriptures, the theory of "Zuo Qiu" was questioned by many parties shortly after its establishment. One is Ji Yun, editor-in-chief of Sikuquanshu. He discovered the phenomenon of "multi-Ming system" (official system, official position) in The Journey to the West, so he suspected that what Zuo Qiu said was "out of date". Qiu Chuji was born in Song and Yuan Dynasties. How can there be many Ming Dynasty official systems and offices in The Journey to the West created by him, such as Royal Guards, Sword, Huitong Pavilion, Dongcheng Army and Military Divisions? On the contrary, since The Journey to the West is a "multi-Ming system", it must be "undoubtedly entrusted by the Ming people", and its author should be the Amin Dynasty, especially the Taoist Qiu Chuji in the Song and Yuan Dynasties. Borrowing the academic language of modern criminal investigation, he "has no time to commit crimes". The second is Qian Daxin, a master of Ganjia Park research. He actually found and copied Qiu Chuji's two-volume Journey to the West in the orthodox collection of Suzhou Xuanmiao Temple in the 60th year of Qing Dynasty (1795). So the so-called high-speed journey to the west. It turned out to be a travel book written by Li Zhichang, a Taoist priest of Quanzhen Sect, which mainly described what Qiu Chuji saw and heard on his way to the snow-capped mountains with eighteen disciples for four years, and several conversations between Qiu Chuji and Genghis Khan. The thin two volumes are less than 50 thousand words, which are actually different books with the same name as the Baihui novel of Journey to the West. Taking Qiu Chuji as the author of The Journey to the West is totally false. (See Postscript of a Real Man's Journey to the West in Changchun) With the above materials provided by Ji Yun, Qian Daxin, Wu Yumou, Ding Yan, Ruan Kuisheng and other Qing people, Lu Xun and Hu Shi used modern academic methods to conduct in-depth textual research and analysis on the "Zuo Qiu" theory, and finally overturned it. For example, from the perspective of historical theory, Lu Xun revealed the reasons for the confusion between the two books from the history of the emergence and spread of Zuo Qiu's theory, and refuted all kinds of tricks of "carving the novel of Journey to the West in Qing Dynasty (actually Wang Lianyi), taking the preface to Changchun's Journey to the West as the first", thus reaching the conclusion that "rootless talk is becoming more and more difficult to pull out" as Zuo Qiu said. (A Brief History of Chinese Novels, article 17). There are still people who insist on Zuo Qiu's theory in academic circles, and the defense of Qiu Chuji mainly focuses on the following aspects: First, it may not be enough to deny Zuo Qiu's theory with a real The Journey to the West in Changchun, and Qiu Chuji may be the co-author of two The Journey to the West novels. Secondly, The Journey to the West is a work accumulated from generation to generation, which was written by Qiu Chuji or The Journey to the West of primitive people. Thirdly, there are many Taoist Quanzhen religions in Journey to the West, and Qiu Chuji should be the best choice for Journey to the West. In view of the charm of these "vindication" defenses, this paper makes a special analysis as follows: It is very unlikely that Qiu Chuji will write two books of the same name himself. Ancient literati have the pursuit of "harmony without difference is the most precious, harmony without difference". Even words of the same kind will definitely be refurbished and changed in the title, and at least one or two words will be marked. Therefore, putting forward this logical "sufficient method" has no practical credibility today. "Primitive Man's Journey to the West" refers to The Journey to the West's works before The Journey to the West, such as Poems by the Master of the Tang Dynasty, Zaju of Journey to the West and Comments on Journey to the West. The problem is that 1 and The Primitive Man's Journey to the West are not equal to the Journey to the West, and the author of The Primitive Man's Journey to the West is not equal to the author of the Journey to the West. So the so-called "Qiu Chuji is the original author of The Journey to the West" is a false proposition in itself, which is equivalent to denying that Qiu Chuji once wrote hundreds of novels in The Journey to the West. 2. The signatures of these The Journey to the West's original works are quite clear: Shi Hua was written by an anonymous person in the Tang and Five Dynasties; The Journey to the West's Zaju was written by Yang Jingxian, a famous opera master in Ming Dynasty (according to Sun Jiedi); The complete version of Journey to the West Pinghua in Ming Dynasty has been lost. So far, only two fragments have been found, which are kept in Yongle Dadian and Interpretation of Shi Yan, an ancient Korean Chinese textbook. The author is anonymous, and there is no sign of Qiu Chuji at all. It can be seen that The Primitive Man's Journey to the West has nothing to do with the opportunity in early autumn. 3. In those days, Wang Lianyi compiled The Journey to the West's original preface in the name of Yu Ji, a great writer in the Yuan Dynasty, and called Qiu Chuji one hundred novels by The Journey to the West, with the words "Master Xuanzang learned stories from books" and "His books are fantastic and voluminous, with hundreds of thousands of words in mind", instead of referring to a certain kind of "primitive journey to the West" in vain. Taking Qiu Chuji as the "original author" of Journey to the West is just a beautiful dream that some Qiu Chuji fans talk about helplessly. As for "The Journey to the West has Quanzhen religion, and the author is a Taoist middleman", this theory is unreliable. Journey to the West is a treasure house of China culture, with three religions * * * and nine streams, and diverse cultural connotations. Confucianism, Buddhism and Taoism, or a hundred schools of thought contend, cannot be used by any party to win an exclusive prize for Journey to the West. As we all know, the world of ghosts and gods in Journey to the West is full of fascinating stories, among which there are many Confucian remarks. Can we regard The Journey to the West as The Analects of Confucius and Mencius and conclude that it was written by Confucius and Mencius? In short, these excuses are basically unreasonable, and it seems that they can't fundamentally change the fate of "Zuo Qiu" and "rootless talk". 2. The popularity of "Wu Zhu" theory is not accidental, and there is sufficient evidence to support it. Mainly: Wu Cheng'en once worked in the Wangfu of Jingxian County, Hubei Province, which accords with the premise that "Journey to the West comes from the princes' palace" in Chen Xuzhong; Wu Cheng'en's life and personality, especially Wu Cheng'en's Journey to the West, are clearly recorded in Huai 'an Fu Zhi. Wu Cheng'en's Sheyang Survival Draft (now edited as Poems of Wu Cheng'en, Shanghai Ancient Books Publishing House) and The Journey to the West prove each other; There are many geographical features in The Journey to the West, such as the prototype of the Monkey King is Wu Zhiqi, the monkey of Huaihe River, and the native place of Tang Priest is Juxian Village in Haizhou. Of course, it is also closely related to the lofty prestige of Lu Xun and Hu Shi, the best-selling books of People's Literature Publishing House, and the strong popularity of CCTV TV with the same name. However, from an academic point of view, there are loopholes in the theory of "five masters" The short board of his experience is that Wu Chengen and Journey to the West are recorded in Huai 'an County Records, but the genre and volume of the novel are not indicated. According to the tradition of literature and history, this novel may not be included in local chronicles, and it must not be a novel. So it is very likely that, like Qiu Chuji's Journey to the West, it is also a record of Wu Cheng'en's travels to the west. Later, it was found that Huang Yuxi's Qian Qingtang Bibliography in the early Qing Dynasty contained a description of Wu Chengen and Journey to the West, but it belonged to geography, obviously belonging to geography (such as travel notes). In this way, there is another layer of proof of "non-Wu", and the theory of "Wu Annotation" is tied with a "dead knot". Wu Cheng'en: "Doubtful" Journey to the West authors should see that in the face of many doubts, the "martial master" camp has retreated. In many books and papers, there are euphemistic and rigorous expressions such as "Journey to the West is the author and Wu Cheng'en is the first" and "Wu Cheng'en is the author of The Journey to the West, but there are still differences in academic circles, so let's talk about it here". In my opinion, under the current academic background, Wu Cheng'en has reason to be a reasonable reference for The Journey to the West, because after all, Wu Cheng'en is most likely to write The Journey to the West. There are many successful examples of this "pause" method, which has made useful reference for us. For example, before liberation, Mr. Ye Dejun wrote the Research Materials on Journey to the West, which pointed out at the beginning: "Book of Apocalypse of Huai 'an Prefecture, Book of Literature and Art, Book of Huai 'an County and Book of Kangxi of Huai 'an Prefecture all recorded Wu Cheng'en's journey to the West. It is doubtful whether this The Journey to the West is a popular novel, but before there is conclusive evidence to overthrow Zuo Wu's theory, we might as well regard him as a revised version of The Journey to the West. (Textual Research Series on Traditional Chinese Opera Novels (Volume II)) and based on this, the collection, arrangement and collection of The Journey to the West and Wu Cheng'en materials were started. A wise man corrects his own mistakes through the mistakes of others. Since the theory of "Zuo Qiu" is unreasonable and we have the upper hand in the game between Qiu Chuji and Wu Cheng'en, we have no choice but to adopt the theory of "Wu Zhu". Since the reason is not sufficient enough to convince the public, it is the most reasonable choice to temporarily doubt-that is, take Wu Cheng'en as the reference of The Journey to the West's author. Otherwise, we can only go back to the chaotic state of "Anonymous" in the Ming Dynasty. Who can tell me where I can buy the physical book of The Journey to the West, a Yuan drama? This one written by Yang Jingxian is a bit difficult.
The story of The Journey to the West originated from Xuanzang (602 ~ 664), which is a real historical event in the Tang Dynasty. In the third year of Zhenguan (629), in order to pursue the true meaning of Buddhism, he went to Tianzhu to retrieve 657 volumes of Sanskrit Mahayana Sutra. This extraordinary feat itself provides a vast world for people's imagination. After returning to China, he dictated what he saw and heard in a letter, which was compiled into a book "The Tale of the Western Regions of Datang" by his disciples. Although this book is "recorded, bandits dare to carve China", all kinds of legends and natural phenomena described by religious psychology are inevitably stained with some magical colors. Later, The biography of Master Sanzang in the Great Tang Dynasty, written by his disciples Huili and Yan Yong, praised Master, promoted Buddhism, and occasionally interspersed with some bizarre stories, with exaggerated style and deification. As a result, the story of learning from the scriptures has spread more and more in society. Some notes in the late Tang Dynasty, such as Historical Records and Legend of the Tang Dynasty, recorded the magical story of Xuanzang's learning from the scriptures.
Poems written by three monks in the Northern Song Dynasty and the Tang Dynasty seem to be a kind of "talking about classics". Although the writing is rough, the story is simple, there is no Pig and Eight Rings, and the "Deep Sand God" has only appeared once, it has roughly outlined the basic framework of The Journey to the West, and began to turn the historical stories of the Scriptures into literature. It is particularly noteworthy that the image of a walker appeared in the book. Claiming to be "the Monkey King with 84,000 bronze heads and iron forehead in Ziyun Cave of Huaguoshan", he helped Sanzang to travel westward. In fact, he has become the protagonist on the way to learn from the scriptures and the prototype of the Monkey King in The Journey to the West. Walkers were added to the Buddhist scriptures team, which was gradually recognized by the society after the spread of Shihua. An ugly monkey spirit began to squeeze into the Buddhist scriptures team and gradually usurped the role of the host, which is of great significance in the apotheosis of The Journey to the West's story. The formation of this artistic image is related to ancient Chinese myths, folklore, Taoism, Buddhism and other long-standing stories, such as Man in the Stone, Chiyou, Xingtian who fought for the throne with the emperor, and some anecdotes about apes becoming fine. For example, in the Ancient Du Yue Jing written by Li Gongzuo in the Tang Dynasty, the Huai vortex water monster "shaped like an ape" has no support, and its "spirit becomes excited and fast", and its rebellious color is close to the legendary the Monkey King. As for Hanuman, the monkey in the Hindu classic Ramayana, although he has many similarities with the Monkey King, even though he was introduced to Middle-earth, he was naturalized in China. Travelers in Buddhist stories, and later the Monkey King, all evolved from the love, hate and imagination of folk artists in the past dynasties in the tradition of China culture. The stories of Tang Priest, the Monkey King, Pig Bajie and Friar Sand were gradually formed in the Yuan Dynasty. As a literary work, Zhu Bajie first appeared in Yang Jingxian's The Journey to the West. In this play, the god of sand was also renamed as sand monk. At the latest in the late Yuan Dynasty and early Ming Dynasty, there appeared a The Journey to the West with a relatively complete story. The original book has been lost, and there is a remnant of about 1200 words, which is kept in Yongle Dadian (volume 13 139), with the rhyme "send" and "dream", and the content is equivalent to the ninth verse of Yu Shide, Tang Ben and The Journey to the West. In addition, there is a passage in the ancient Korean Chinese textbook "Interpretation of Pu Tong Proverbs", which is similar to the story in Chapter 46 of Shi De Tang. As can be seen from the eight notes related to this book, The Journey to the West's story is quite complicated, and the main characters, plot and structure have been generally finalized, especially the description of the Monkey King, which has been basically consistent with that of The Journey to the West, laying a solid foundation for later writing as a long popular novel. Who was the last author of The Journey to the West? So far, there is no conclusion. There are hundreds of The Journey to the West published in Ming Dynasty, and there is no author's signature. The book The Journey to the West in the early Qing Dynasty was originally written by Qiu Chuji, a Taoist priest in the Yuan Dynasty, but later versions are often used. Up to now, some scholars have still mentioned this theory again, but it is generally believed that this theory is the result of the combination of the book A Journey to the West by a real person in Changchun written by Qiu disciple and The Journey to the West's novels. During the reign of Emperor Qianlong of Qing Dynasty, Wu proposed for the first time in Yang Shan Legacy that The Journey to the West was made by Wu Cheng'en. At that time, Ruan Kuisheng, Ding Yan and other Huai 'an villagers responded, but they did not have a great impact. Until the 1920s, it was almost conclusive that The Journey to the West was written by Wu Cheng'en, which was recognized by Lu Xun and Hu Shi. Since then, in published novels and historical theories, people generally attribute The Journey to the West to Wu Cheng'en. However, some scholars at home and abroad have also raised doubts. Before the pros and cons fail to provide further conclusive evidence, Wu Cheng'en is tentatively named as the author of The Journey to the West. What's the difference between Journey to the West (20 1) (17)?