ExclusiveThe True Story of Wukong in Journey to the West #Wukong #the Journey to the West

Hello everyone, I'm Sarah. Recently, the Monkey King, Shen Wukong, from Journey to the West, has been adapted into the game Black Myth, Wukong, creating a global sensation. However, many young gamers may not fully understand who the real Wukong is, or the significance of the classic novel. Today, let's explore the character of Shen Wukong, and the essence of this timeless tale. Shen Wukong, also known as the Monkey King, is a central figure in Journey to the West, written by the Ming Dynasty author Wu Qing'en. He was born from a mystical stone on Flower Fruit Mountain in Dongsheng Shenzhou, Purvavidhaha, absorbing the essence of the sun and moon. After breaking free from the stone, he becomes the king of a group of monkeys. The name Dongsheng Shenzhou hints at the novel's deep religious influences. Wu Qing'en introduces a magical world shaped by Chinese cosmological myths, divided into four great continents. Dongsheng Shenzhou, Eastern Continent, Purvavidhaha. Xinyohuzhou, Western Continent, Aparagodania. Nanjianbuzhou, Southern Continent, Jambudvipa. And Baijiuluzhou, Northern Continent, Uttarakuru. According to Taoist teachings, the universe created by Pengu corresponds to the universe recognizable by modern science, encompassing our galaxy. Meanwhile, Buddhist cosmology divides the world into four continents within the three realms, each with distinct lifespans. Inhabitants of Uttarakuru live 1,000 years, Aparagodania 500 years, Purvavidhaha 250 years, and Jambudvipa, where humans reside, 100 years. While Journey to the West focuses on Purvavidhaha, it spans the realms of heaven, hell, and beyond the human world. Tong Shanzong, originally the second disciple of the Buddha known as Golden Cicada, was reincarnated as the monk Xuanzong after being punished for dozing off during a sermon. The journey to retrieve scriptures began with the Buddha's intention to guide sentient beings in Jambudvipa, a land filled with greed and conflict. Guan Yin selected Tang Sanzong and his four disciples, who faced 81 trials, ultimately achieving enlightenment and fulfilling their mission of spreading the true teachings. Historically, Tang Sanzong's journey is based on the real-life monk Xuanzong, who traveled to India in the 7th century to study Buddhism. Dissatisfied with fragmented teachings in China, he left Chang'an in 629 to seek authentic scriptures in India. Scholars like Husher have suggested that Shen Wukong was influenced by the Indian monkey god Hanuman from the Ramayana, a theory supported by historians such as Chenyintriyay and Ji Xianlin. Many stories in Journey to the West bear similarities to the Ramayana. Hanuman, the Indian monkey king, was born of the wind god Vayu and Anjana, a celestial fairy who had been cursed to live as a monkey. He emerges with immense strength and the ability to shapeshift. His long tail allows him to fly and leap across vast distances, mirroring Sun Wukong's somersault cloud, which allows him to travel a vast distance of about 54,000 kilometers with a single leap. Hanuman resides in the perilous mountain of Rishyamukha, much like flower-fruit mountain. It is said that Hanuman is an incarnation of Vishnu, one of the principal deities in later Vedic civilization. He incarnates in the mortal realm whenever the balance between good and evil tips, vanquishing evil and promoting goodness. Conversely, Liu Shun argued that Wukong's character was inspired by the water god Wuziki, an ape-like creature from ancient Chinese mythology, known for causing storms in the Huai River and later being captured during flood control efforts by the Great Yu. This narrative parallels Wukong being suppressed under the Five Elements Mountain. Some believe Wukong may also have a historical prototype named Monk Wukong, the last pilgrim to the West during the Tang Dynasty, though he had no direct connection to Xuanzang. Despite enjoying a life of freedom on flower-fruit mountain, Shun Wukong felt the impermanence of life. He traveled to the western continent to study under Master Subhuti, learning the arts of immortality. Master Subhuti, well-versed in both Buddhist and Taoist teachings, had immense powers. Under his tutelage, Wukong quickly gained skills that allowed him to ascend to the heavens and disrupt the celestial realm. Master Subhuti's cultivation place, Lingtai Fontran Mountain, Shiyu Sanxing Cave, indicates that true cultivation revolves around refining one's heart. Though Wukong acquired formidable abilities, Master Subhuti recognized his inherent monkey nature and predicted he would eventually seek trouble, instructing Wukong to refrain from mentioning his master's name. True to his nature, Wukong acquired the Rui Jing Du Bang, the magical staff, from the Dragon King's palace, allowing him to transform at will. He proclaimed himself the Great Sage Equal to Heaven, creating chaos in the heavenly palace. After being confined in the alchemical furnace of Taishang Laojun, he emerged with fire eyes capable of discerning demons and monsters. Yet, despite his powers, he could not escape the Buddha's grasp and was trapped under the Five Elements Mountain, awaiting Tang Seng's arrival. The Five Elements Mountain symbolizes the human traits of greed, anger, ignorance, arrogance, and doubt, known in Buddhism as the five poisons of the heart. To cultivate the Buddhist way, one must first eliminate these five poisons. Once accepted as Tang Seng's disciple, Shun Wukong quickly defeated six robbers representing the six sensory organs—eye sees joy, ear hears anger, nose smells love, tongue tastes thought, body worries, mind perceives desire. These robbers metaphorically represent human attachments to the six sensory organs—eye, ear, nose, tongue, body, and mind—which are referred to as the six roots in Buddhism. By overcoming these attachments, Shun Wukong achieves purity and elevates his spiritual state, progressing towards enlightenment on his journey to retrieve the scriptures. Tang Seng also took in Zhu Bajie, Sar Seng, and the White Dragon Horse, and together they journeyed westward. Zhu Bajie, originally Marshal Tianpeng in the Heavenly River, was banished to the mortal realm for his misdeeds and was reborn as a pig. Sar Seng, once a general in the Lingxiu Palace, faced punishment after accidentally breaking a lamp during the Peach Banquet. The White Dragon Horse, son of the Dragon King, was punished for setting fire to his father's palace. Throughout their quest for scriptures, they faced 81 challenges, each corresponding to their attachments. Overcoming these challenges required defeating not just external demons, but also cultivating their inner selves. Each challenge represents karmic retribution. For instance, the Flaming Mountain is a result of Wukong's anger after leaving the Bagua Furnace. He kicked down a fire brick. This impulsive act resulted in the creation of the Flaming Mountain, which later came back to cause him trouble. The various demons and monsters symbolize deeper meanings. The process of subduing them is a metaphor for cultivating the heart. For example, the Golden Horned King and Silver Horned King symbolize the entrapment of wealth. The Bone Demon represents human emotions, love, and desire, while the Seven Spider Demons symbolize the seven emotions and desires that entangle people, forming an invisible web capable of trapping them. The real and fake Wukong tussled from Flower Fruit Mountain to the South Sea, and even the pagoda-bearing Heavenly King's demon-revealing mirror couldn't distinguish between the two. Ultimately, it was the Buddha who identified the fake Wukong as the six-eared macaque, symbolizing two sides of the same person's heart. The narrative emphasizes that this trial of two Wukongs arises from their inner demons, Wukong's madness of divinity, Tongsheng's confusion about truth and falsehood, Zhu Bajie's jealous heart, and Tsar Monk's suspicious heart. To achieve perfect merit or obtain the true scriptures, one must confront these inner conflicts. Also, each trial has been meticulously arranged by the Buddha and Guan Yin Bodhisattva. For instance, the Yellow Wind Demon is a weasel who attained enlightenment, while the Golden Horned King and Silver Horned King are disciples of the Supreme Lord. Through the causal relationships between beings, Tongsheng and his disciples cultivate their hearts on their journey to the West to obtain scriptures. Buddha is not far to seek on the Spirit Mountain. The Spirit Mountain is right in your heart. Cultivating inwardly and refining the heart is the key to finding the Buddha within. In the end, both Tongsheng and Shan Wukong achieved enlightenment. Zhu Bajie became the purification platform messenger, Tsar Monk was designated a Golden Body Arhat, and the White Dragon Horse became a guardian of the Eightfold Dragon. Every character in the novel has a backstory, demoted to the mortal realm due to their karmic deeds. With the compassion of the deities, they were given opportunities to cultivate themselves, overcoming difficulties, and conquering their inner demons to return to heaven. Reflecting on humanity today, aren't we facing similar challenges? As we journey through life, we must seize the opportunities. After eliminating his inner demons and achieving enlightenment, Wukong has already attained great freedom, with everything he could possibly desire at his disposal. Why would he relinquish his position and become an adversary of heaven, transforming into a darker version of himself? Ignorance and fearlessness in judging high beings with human hearts can lead to negative consequences. That's all for today. Please like, comment, and share. Your support is my greatest encouragement. See you next time.