Is the Monkey King a human being, a god or a demon?

The Monkey King: A disciple of the Tang Priest, Fa Hao Walker, changed seventy-two, and ran like water. A pair of eyes can see through the tricks of ghosts and ghosts; A somersault can turn 108 thousand Li; The weapon used is Ruyi Golden Hoop, which can be changed at will, from embroidery needle to indomitable spirit. Taking Guo Huashan as the king, he claimed to be the Great Sage of Qitian, disturbed the flat peach pageant of the Queen Mother, stole the elixir of the old gentleman, defeated the 100,000 heavenly generals in the Heavenly Palace, and fought with the Tathagata Buddha for more than 500 years. Later, after the inspiration of Guanyin Bodhisattva, Tang Priest went to the West to learn Buddhist scriptures and was protected. Monkey King Thrice Defeats the Skeleton Demon surrendered to Hon Hai 'er and put out the flaming mountain. After 81 difficulties, he finally got back the true scriptures. He hates evil, is fearless, persevering and fearless. After learning the scriptures, it was named Doufo.

Brief introduction of The Journey to the West

The Journey to the West mainly describes the story of Tang Priest, the Monkey King, Pig Bajie and Friar Sand (Jason Wu) who went to the Western Heaven to learn Buddhist scriptures and went through 81 difficulties. It is a true story in history that Tang Priest learned the scriptures. About 1300 years ago, in the first year of Zhenguan of Emperor Taizong (627), Xuanzang, a 25-year-old young monk, left the capital Chang 'an and went to Tianzhu (India) to study alone. After starting from Chang 'an, he passed through Central Asia, Afghanistan, Pakistan and finally arrived in India. He studied there for more than two years and gave a speech at a large-scale debate on Buddhist classics, which was well received. In the 19th year of Zhenguan (645), Xuanzang returned to Chang 'an and brought back 657 Buddhist scriptures. He traveled to Wan Li in 19 before and after this Buddhist pilgrimage, which was a legendary Long March and made a sensation. Later, Xuanzang dictated what he had learned about his journey to the West, which was compiled by his disciples into a 12 volume of "Records of the Western Regions of Datang". But this book is mainly about the history, geography and transportation of countries seen on the road, and there is no story. As for "Datang The biography of Master Sanzang" written by his disciples Huihe and Yan Cong, it adds a lot of myths to Xuanzang's experience. Since then, the story of Tang Priest's Buddhist scriptures has been widely circulated among the people.

There were poems by three monks in the Tang Dynasty in the Southern Song Dynasty, Tang Sanzang and Pan in the Jin Dynasty, Tang Sanzang's "Learning from the Western Heaven" in Wu Changling, and "Great Sage" in the Fifth Ming Dynasty, all of which laid the foundation for The Journey to the West's creation. It is also on the basis of folklore, scripts and operas that Wu Cheng'en completed this great literary masterpiece that the Chinese nation is proud of through hard re-creation.

Wu Cheng'en, like a Chinese character, was born in Yangshan, Huai 'an Prefecture (now Huai 'an City, Jiangsu Province). Born in the 13th year of Hongzhi in Ming Dynasty to the early year of Zheng Dechu (1500— 15 10), died in the 10th year of Wanli (1582). Wu Cheng'en's great-grandfather and grandfather were both scholars, and both served as lecturers and lecturers in county schools. But in his father's generation, due to his poor family, the Xu family became redundant. "So he attacked the Xu family and became the boss" and became a small businessman. Nevertheless, the Wu family has not lost the tradition of reading. It is said that although his father Wu Rui is a businessman, he is not only decent, but also good at reading and talking about current affairs, which naturally has a great influence on Wu Cheng'en. Wu Cheng'en was very clever since he was a child, and he entered school very early. He was very successful as a teenager and was famous in his village. Volume 16 of The Apocalypse of Huai 'an Prefecture said that Wu Cheng'en was "quick and wise, and learned a lot of books, whether poetry or prose." However, Wu Cheng'en, as an adult, encountered many setbacks on the road to the imperial examination. He didn't make up for one-year-old Gong Sheng until he was in his forties. In his fifties, he worked as a county magistrate in Changxing, Zhejiang Province, and later as a king's residence, Jishan. This is a sinecure, with the same level as the county magistrate.

Wu Cheng'en created The Journey to the West after middle age, or was considered to have done it in his later years. The exact time cannot be determined. Besides The Journey to the West, he also wrote long poems "Song of Jiro Seeking Mountains" and "In Zhi Ding". Sheyang Survival Draft consists of four volumes, including one volume of poetry and three volumes of prose, which were edited by Du Qiu after Wu Cheng'en's death.

The complete works of Journey to the West have one hundred chapters, which can be divided into three parts from the big structure. The first time to the eighth time is the first part, mainly about the birth of the Monkey King, his apprentice, who made a scene in heaven. This is the most wonderful chapter in the book, very vivid. The Monkey King had a good meal in heaven and earth, which showed his rebellious character to the fullest. Chapters 8 to 12 are the second part, mainly describing the origin of Tang Priest and the reasons for learning from the scriptures. The thirteenth to the last time is the third part, mainly about Tang Priest's Buddhist scriptures. On the way, I received three apprentices, the Monkey King, Pig Bajie and Friar Sand. After eighty-one difficulties, I finally got the true scripture and got the right result. Journey to the West shows people a colorful world of ghosts and gods, and people are all amazed by the author's rich and bold artistic imagination.

However, any literary work is a reflection of a certain social life, and The Journey to the West, as an outstanding representative of ghost novels, is no exception. As Lu Xun pointed out in A Brief History of China's Novels, The Journey to the West "satirized and mocked the world at that time and described it in an extravagant way". He also said: "The author's nature is to restore a beautiful and humorous drama, so although he said something sudden, he also said something confusing, which made all gods and demons have a human touch and sophisticated." That's true. Through the illusory world of ghosts and gods in The Journey to the West, the projection of real society can be seen everywhere. For example, in shaping the image of the Monkey King, the author's ideal is entrusted. The Monkey King's indomitable spirit of struggle and fearless spirit of sweeping away all monsters and ghosts reflect the wishes and demands of the people. He represents the power of justice and shows the people's belief in overcoming all difficulties. Another example is the monsters encountered on the way to the scriptures, or the illusion of natural disasters, or the symbol of evil forces. Their greed, ferocity, insidious and cunning are also the characteristics of the dark forces in feudal society. Not only that, the Heavenly Palace ruled by the Jade Emperor and the Western Heaven under the jurisdiction of the Buddha have also been heavily painted with the color of human society. The author's attitude towards the supreme ruler of feudal society is also quite interesting. In Journey to the West, there is no competent emperor at all. As for the incompetent Jade Emperor, the King of Guo who loves monsters, and the King of monks who want to use childlike innocence as medicine, they are either bad kings or tyrants. The portrayal of these images, even if handy, is of great practical significance. The Journey to the West not only has profound ideological content, but also has made great achievements in art. With rich and peculiar artistic imagination, vivid and tortuous story, vivid characters and humorous language, he has built a unique art palace in The Journey to the West.

But I think the greatest artistic achievement of Journey to the West is that he successfully created two immortal artistic images, the Monkey King and Zhu Bajie. The Monkey King is the first hero in the Journey to the West and a great hero. He has unlimited skills, fearlessness and indomitable spirit of resistance. He has the extraordinary bearing of a great hero, but he also has the disadvantage of listening to compliments. He is witty, brave and humorous. And his biggest feature is that he dares to fight. Dare to fight with the supreme jade emperor, and have the reputation of "Monkey King"; If you dare to hit a monster, you will never let go of a monster and show no mercy to the monster under the golden hoop; Dare to fight against all difficulties, never flinch or bow. This is the Monkey King, a dazzling mythical hero. When it comes to Pig Bajie, his skill is far worse than that of the Monkey King, not to mention his brilliant and tall figure, but this image is also well portrayed. Pig Bajie is a cartoon character. He is honest, powerful and dare to play demons. He is the Monkey King's first right-hand man. But his mind is full of problems, delicious and delicious, taking advantage of small things, liking women and being afraid of difficulties. He often gives in, always thinking of Gao Laozhuang's daughter-in-law. He likes to lie sometimes, but he is all thumbs. From time to time, he provoked the Tang Priest to recite a spell, which made the Monkey King suffer. He even hid some private money in his ear. He has many problems, which is a bad habit of small private owners. The author's criticism of Zhu Bajie's shortcomings is severe, but it is also kind. He is not a denied figure, so people don't hate Pig, but think it is real and cute. The image of Tang Priest is well written, but it is much worse than that of the Monkey King Pig Bajie. Friar Sand lacks distinctive personality characteristics, which is the shortcoming of Journey to the West. Nevertheless, The Journey to the West's artistic achievements are still amazing. The Monkey King and Zhu Bajie, two images, with their distinctive personality characteristics, have established an immortal artistic monument in the history of China literature. Moreover, the characters here have also brought a lot of reference value to modern management.

1.

The Monkey King is one of the most important figures in The Journey to the West, representing the kindness, justice and loyalty of the ancient people in China.

Life and experience

Born in Olehuaguo Mountain, Dongsheng County, Shenzhou. It is a fairy stone that absorbs the qi of heaven and earth; In order to find a way to live forever, I went to Fangcun Mountain in Lingtai and Sanxing Cave in Xieyue to worship Bodhi as a teacher and learned seventy-two changes and somersaults.

In order to find a weapon to weigh, I had a big fight in the Dragon Palace in the East China Sea, and finally found the golden hoop that fixed the sea. Because of the end of his life, he made a scene in hell, revised his life and death book and returned to earth.

The first time he courted heaven, he was named Bi Marvin;

The second time, the celestial body was wooed and named Qitian Sheng Da;

Stealing flat peaches, making a scene in Heaven, and being crushed by Tathagata at the foot of Wuzhishan;

500 years later, he was saved by the Tang Priest, worshipped him as a teacher, and embarked on the road of learning from the West. After eighty-one difficulties, it was finally successfully completed and named anti-Buddha.

About the name

Monkey of Sun-the Monkey King is often called "monkey" in classical Chinese The Journey to the West.

The Monkey King-the name given by Bodhi's father.

When the Monkey King was born, he led a group of monkeys into water curtain cave and became the Monkey King, so he called himself the Monkey King.

After the first time, the Monkey King, the Great Sage of Qitian, went down to earth because he felt cheated, and returned to Huaguoshan, calling himself the Great Sage of Qitian. Later, heaven was forced to recognize this title.

Bi Marvin-the official position when he first arrived in heaven.

Weapon skill

Jingubang

Seventy-two changes-countless tactical changes

Eye-catching-after the havoc in the Heavenly Palace, the old gentleman in the Imperial Palace used his Dan furnace for 7749 days, and the eye-catching was refined. You can see the true face of the monster.

A somersault cloud-a somersault is 108,000 Li, but it can't turn out the palm of the Tathagata.

Cultural influence

Classic stories such as "Making a scene in Heaven" and "Monkey King Thrice Defeats the Skeleton Demon" have been adapted into various operas and movies.

The hero's name of Japanese anime Dragon Ball is also called the Monkey King.

"new journey to the west: Tong" tells the story of the Monkey King, Zhu Bajie and Friar Sand who went to study in the United States more than 0/000 years after learning from the Western Heaven. It's humorous, but it also satirizes and exposes the corruption in eastern and western societies to a certain extent.

A Chinese Odyssey: The film starring Stephen Chow, because of its unique nonsense style, created the peak of Stephen Chow's film. At the same time, it has had a great impact on the vast number of teenagers. Now, basically, a large part of teenagers in China can remember some lines from movies.

The Monkey King and the Monkey King are well-known characters in the novel The Journey to the West. However, many people don't know other stories except that the Tathagata offered "fighting to win the Buddha" after the novel worships the True Sutra.

The Monkey King is also called Tai Yi San Xian in Taoism. It is one of the legendary "Seven Saints". "Seven Saints" means: "Hirata Tiansheng" Niu Wangmo; "Fuhai Sheng Da" Jiaoyao; "The Great Sage of Mixed Yuan" Peng Guizi; "One Mountain Sheng Da" Lion Camel King; "Great Sage of Ventilation" the Monkey King; "The Great Sage of Body God" lies in (there must be an anti-dog side on the left, and this word is only included in the Sea of Chinese Characters and Kangxi Dictionary); Monkey King.

(Attachment: Nicknames of Golden Hoop: Ruyi Golden Hoop, Shenzhen, Dinghai Shenzhen Railway, Lingyang Bar, Jiuzhuan Railway, Tianhe Zhendi Shenzhen)

Why is the Monkey King called "Heart Ape"?

In The Journey to the West, the Monkey King is used as a metaphor for the human mind. People can do evil or do good through their thoughts. Human nature is the true Buddha nature. Only by abandoning the practice and understanding of evil and good can we subdue the ape and prove that it is as real as Buddha's nature. So there was the seventh "escape from the Great Sage of the Eight Diagrams Furnace and make up your mind on the Five Elements Mountain". Many thoughts of Confucianism, Buddhism and Taoism are integrated in The Journey to the West. For example, in The Journey to the West, Bodhi, the Monkey King's master, lives in "the square-inch mountain of Lingtai and the three-star cave of the slanting moon", both of which actually mean "heart".

The authenticity and birthplace of the Monkey King.

1. A new conclusion of Xuanzang's study of Buddhist scriptures-"the Monkey King" comes from Gansu.

1. Tang Priest "released Wukong". Wukong's common name is Che Fengchao,

In 75 1 year, he went to the western regions with Zhang Guangtao, became a monk in Gandhara due to illness, and returned to Beijing in 789. Shi Wukong was more than 40 years later than Xuanzang, but his starting place also began in Anxi. After his return, he engaged in translation and missionary activities in the western regions for many years, leaving many stories and legends. Some scholars believe that in the long process of the story of "learning the scriptures", people gradually linked and kneaded the name of Shi Wukong with the name of the legendary traveler who accompanied Tang Priest to learn the scriptures, and gradually formed the artistic image of "the Monkey King".

2. "Shipantuo" said. Zhang, a professor in Chinese Department of Harbin Normal University, came to this conclusion after studying the evolution of Buddhist scriptures. He thinks that the Monkey King's realistic prototype is Shipanto, a disciple of the Hu people, which was collected by Xuanzang in the Biography of the Master Sanzang during the most difficult journey to the West. The reasons are as follows: (1) the Monkey King is similar to Tang Priest, and Shipantou is similar to Xuanzang; (2) The function of crisis relief is similar; (3) The identity of the walkers is the same; (4) The subtle relationship between master and apprentice is similar; (5) Shipantuo is a Hu monk, and Hu monk is close to the "monk". Under the guidance of religious thought, "Tang Priest's Buddhist scriptures, Hu monk gang" can easily be translated into "Tang Priest's Buddhist scriptures, monk gang", thus providing an opportunity for the apotheosis of Xuanzang's Buddhist scriptures story.

3. On June 29th, 2003, 10, the Map of Xuanzang was discovered in Qingliu Temple, Jishan County, Shanxi Province, and its drawing time was nearly one hundred years earlier than that of The Journey to the West.

The famous Monkey King Monkey King was "born" in a fairy stone on the top of Guo Hua, a mountain in Ole Dongsheng, China. Its life story was first recorded vividly in The Journey to the West. However, there have been media reports recently. After studying the mural "Pure Land of Tang Yan" in Yulin Grottoes, Gansu Province, experts found that a quick-talking monkey face following Tang Yan in the mural is the prototype of the Monkey King.

This paper points out that Mr. Duan Wenjie, honorary president of Dunhuang Research Institute, once wrote that the monkey-shaped man in the picture is the prototype of the Monkey King, named Shipanto, and his hometown is in Suoyang City, Anxi County, Gansu Province, so the Monkey King should be from Gansu Province.

So the Monkey King's story is even more confusing. Where did the image of the Monkey King come from? Did he really evolve from a western semi-final in Gansu? With a little curiosity, the reporter interviewed Mr. Hu Xiaowei, a famous expert in classical novels and a researcher at the Institute of Literature of China Academy of Social Sciences.

Lu Xun thinks that the Monkey King originated from Wu, the water god of Huaihe River, and Hu Shi thinks its prototype is Hanuman, an Indian monkey.

Researcher Hu said that although The Journey to the West's book has been circulated for hundreds of years, ordinary readers have never been very clear about the origin and evolution of characters' stories, just like "a monkey jumping out of a crevice". It was not until Lu Xun's A Brief History of Chinese Novels created a precedent of this kind of novels that the Monkey King was put on the table as a serious academic issue.

Lu Xun believes that since the Wei and Jin Dynasties, there have been more and more translations of Buddhist classics, so Indian stories have been widely circulated among the people. Scholars like their novelty and strangeness, so they use them intentionally or unintentionally, and these stories gradually become China. As for the image of the Monkey King, Lu Xun thought it should come from China folklore. He cited Wu, a monster in Li Gongzuo's novels in the Tang Dynasty, as evidence, and thought that the Monkey King evolved from this, thus confirming that the Monkey King's prototype came from China.

Hu Shi has different views on this. He said: "I have always suspected that this magical monkey is not made in China, but imported from India. Perhaps even the helpless Qi myth has been imitated by India. " He found a monkey named Hanuman in the oldest Indian epic Ramayana, which he thought was the earliest prototype of the Monkey King.

Chen Yinque demonstrated that the Monkey King's prototype was indeed Ha Numan, but the patterns on Gansu murals showed that The Journey to the West's story had been circulated in the Tang Dynasty.

Chen Yinque, a great historian, is very familiar with Buddhist scriptures. He not only verified the prototype of the Monkey King, Hanuman in Ramayana, but also proved it with another book, Renyu Sutra. He found that the story of "Noisy Heaven" originated from two unrelated Indian folk stories, and after it was introduced to China, Buddhist communicators combined them intentionally or unintentionally.

At the beginning of the last century, the establishment of Dunhuang studies added some new historical materials to the evolution of The Journey to the West's character stories, mainly murals, including the image of a single person walking on foot with a backpack and the image of a "walker"-like Hu people leading a horse, indicating that the character stories have been enriched through the ages.

In recent years, Duan Wenjie, honorary president of Dunhuang Research Institute, published A Discussion on Newly Discovered Xuanzang Buddhist Scriptures, focusing on six existing groups of Xuanzang Buddhist Scriptures in Xixia period of Gansu Province, and introducing similar stories that were circulated among the people in the Tang Dynasty. In the Zhou Dynasty in the late Five Dynasties, there was still a mural "Xuanzang's Learning from the Scriptures" hanging in the classroom of Shouning Temple in Yangzhou, which was lamented as a "masterpiece" by people at that time. This mural was painted in the later Zhou Dynasty at the latest. Unfortunately, the temple has been destroyed, leaving no murals.

The basic character frame of Journey to the West was formed in the Yuan Dynasty, and the Indian monkey was recreated by Tibetan Buddhism and became the Monkey King.

In the research, researcher Hu found that although all the above statements were well-founded, Xuanzang's story of learning scriptures was popular for hundreds of years from the Tang Dynasty to the Song Dynasty, and the story of changing characters was quite slow, but its richness broke out in the Yuan Dynasty. He believes that according to Duan Wenjie and other cultural relics experts, Wu Cheng'en's creation in the late Ming Dynasty is often taken as the basis, without taking into account the fact that The Journey to the West's zaju and Shi Hua appeared in the Yuan Dynasty. Researcher Hu pointed out that among the documents separated from the remains of Yongle Dadian, there are several stories of The Journey to the West, especially the story of Sun Xing in the Korean (thematic, gallery) Chinese document Park Tong Shi, which is very important. Zhao, a famous writer and translator, believes that The Interpretation of Pu Tong Proverbs was written in the Yuan Dynasty. Professor Choi Minho King of Hanlin University also suggested that this book was written in the seventh year from Yuan Dynasty to Zheng Zheng (1347). In addition, the mural of Xuanzang Buddhist Sutra in Yuan Dynasty was discovered in Jishan County, Shanxi Province last year. All these prove that The Journey to the West's basic story character frame was probably formed in the Yuan Dynasty.

Researcher Hu believes that although the embryonic form of the Monkey King's image is somewhat related to the monkey image in Indian epics and folk stories, the ideological and cultural background in the Tang and Song Dynasties failed to produce a "qualitative leap", and the shocking content in The Journey to the West's stories broke out in the Yuan Dynasty, so we should seek an explanation from the input of the dominant Lamaism at that time and the background of the debate between Buddhism and Taoism. In other words, although Sun Monkey is closely related to the Indian God Monkey, it is only through the "second input" of Tibetan Buddhism that it becomes active among readers with vivid images.

After verification by the reporter, the report that Mr. Duan Wenjie identified the Monkey King as a native of Gansu was untrue. As early as April 27th, 2002, the doctor of Chinese Department of Harbin Normal University wrote in Guangming Daily that Mr. Zhang put forward the view that the image of the Monkey King came from Shipantou.

2.

The Monkey King, the protagonist of the Japanese cartoon Dragon Ball, is an alien from the Monkey King. He fell like the earth and was saved by an old man named Sun Wufan. He was named the Monkey King, and when he grew up, he defended the peace of the earth.

Textual Research on the Monkey King as an Ape or a Monkey

Dashengdao: I am a primitive man-an old ape in Guo Hua.

Hearing this, the Buddha sneered, "Your companion is a monkey."

The Monkey King is characterized by upright walking, tail, cheek pouch (crop pouch) and calluses on the buttocks, weighing about 60 kilograms.

The most striking difference between apes and monkeys is that apes have no calluses (buttock warts) on their tails, cheek pouches and buttocks, while gibbons have buttock warts (lower apes).

The largest monkey in the world is the African baboon, with a height of 90 cm to 1 m and a weight of over 50 kg.

According to physical characteristics, those with tails are called "monkeys" and those without tails are called "apes".

Apes are also narrow-nosed, because their appearance is most similar to humans, and their scientific name is "apes", and they are indeed very similar to humans in blood relationship. Modern apes include Asian gibbons and brown apes (orangutans); African great apes (gorillas) and black apes (chimpanzees).

Generally, females can grow to 40 kg, and males can grow to 75- 100 kg.

The largest primate is the ape gorilla, which can weigh up to 275 kilograms.

The Tathagata once said, "There are five immortals on Sunday, who are ghosts of heaven and earth; There are five kinds of insects, namely Mao Yukun. This fellow is not heaven, earth, god, man, ghost, scale, hair, feather or Kun. There are four monkeys mixed together and not divided into ten species. " The first is Ling Ming boulder, changing, knowing the right time, knowing the right place, changing the stars. The second is the red horse monkey, who knows yin and yang, knows people, is good at going in and out, and avoids death and prolongs life. The third is the armless ape, taking the sun and the moon, shrinking the mountain of money, distinguishing the blame, and being silent. The fourth is Liu Er's macaque, who is good at listening and understanding. These four monkeys do not belong to ten categories, nor can they reach the name of two rooms.

The Monkey King is one of the "Ling Ming boulder" among the four monkeys. It seems that he is no different from a monkey.

The Monkey King has the characteristics of both apes and monkeys;

Apes are characterized by walking upright, weighing about 120KG.

The characteristics of monkeys: tail, cheek pouch (crop pouch) and calluses on the buttocks.

He is both like an ape and a monkey, and there is no objection that Liu Er's macaque is a macaque. There is no doubt that Justin is a white ape.

There are 1 1 family 5 1 genus 180 kinds of monkeys, such as macaques, lazy monkeys, spider monkeys, colobus monkeys, langurs, red-faced monkeys, baboons, mandrills, golden monkeys, langurs and so on.

There are four kinds of apes: gibbons, brown apes, black apes and great apes.

In addition, the monkey is just a common name, so it is ok to say that the Monkey King is a monkey.

Conclusion: the Monkey King is a natural stone monkey. He is four elephants: like an ape's figure, like human wisdom, like a monkey's tail, like the density of a stone.

Why can the Monkey King make a scene in Heaven and defeat many goblins?

The Journey to the West is an excellent work of Chinese classical mythology, and many people feel the same way after reading it: There are many conjectures and explanations about why the Monkey King can make a scene in Heaven and hit many goblins. Some people say that this is a contradiction in the journey to the west, and they intend to write it like this, otherwise it will be hopeless. Some people say that heaven is corrupt, the immortal is not dedicated, and throwing a bracelet casually can settle the monkey, and so on. I don't think so.

The Journey to the West and The Romance of Gods are related. Most of the goblins and babies in The Journey to the West are confessed in the Romance of Gods. The story of the Romance of the Gods took place in the late Shang Dynasty and early Zhou Dynasty-1 1 century BC. Wukong's disturbance in the Heavenly Palace was around the first year of AD, which was later than the former 1 100, and another 600 years passed. The gods in the sky also explained from the romance of sealing gods that refining qi and dispersing people became kings and stars.

Wu Cheng'en (about 1506- 1582) and Xu (about 1567- 1620), judging from the birth time of the two authors, The Romance of the Gods was written after The Journey to the West. And the story written is the front of the journey to the west, the narrative of the origin of immortals.

The treasures of the goblins in Journey to the West are all their masters, and they are still subdued when they encounter these treasures themselves. In other words, they can't stand these treasures themselves. Once the treasure fell into the hands of the monkey, it surrendered and the story was over. Their master's treasure is their master's greatest skill. Without these treasures, their men may not be able to take them or bring them down. And some treasures may not be affordable to their owners. At the very least, no goblin owner can resist all the goblin treasures on the Western Heaven Road!

In the Romance of Gods, all the treasures are the same, and none is invincible. The gold hinge scissors were still lost when they met the treasure, and the Taiji map was trapped in the tenth array. Twelve Jinxian in Kunlun was tackled by Jin Yuan, a half-breed, with three flowers broken at the top and five qi flat on his chest. A flying knife appeared in the air, but it was still taken away by the half-breed bucket. When Wukong made trouble in the Heavenly Palace, the immortals knew nothing about Wukong's origin and skills, and they were not very clear about their treasures, because none of them were created by themselves, whether they were their teachers or a generation of masters. They all know very well that if the treasure can't be controlled by the other side, they will be surrendered by the opponent's treasure and even bring about their own destruction. It's because they don't know if their baby can hold the demon monkey, or if the demon monkey has a more powerful magic weapon to hold their baby, then they may die without saying anything. This is why the immortals dare not use the baby first. After 1 100 years ago, the immortals knew it already. Who knows if their baby can hold the demon monkey? Who knows if the baby will be taken away by the demon monkey, and who knows if the demon monkey has a more powerful baby? Which teacher does his baby come from? Even if his baby breaks the monkey's baby, will the teacher blame him? The treasures of the four heavenly kings were not caught by the demon monkey, but they were taken away by the demon monkey. Grandpa Lao Jun is the leader of all immortals. He is not sure about the diamond ring, and he is afraid of making a fool of himself in front of his disciples and grandchildren. If he can't get the weapon of the demon monkey, he will be laughed at by the demon monkey. This is not the same as the Romance of the Gods. At that time, immortals from all walks of life had just become immortals, and they all thought their treasures were invincible and rushed to use them. As a result, some people hurt their opponents, and some people were taken away by their own treasures. It's an honor.

It's very different to learn from the West. Goblins have no great skills except babies. If they don't use babies, Wukong is absolutely not afraid, which means that almost no one can subdue Wukong. Babies are usually caught off guard and suddenly attack. Some people entered by name, and some people were suddenly covered. The goblins only dare to use these treasures. First, it's the goblins' housekeeping skills, so they are desperate. Second, they don't know much about babies. Anyway, it's more than enough for me to take myself. As a result, I caught Wukong. The main reason is that although these treasures belong to their owners, they are ultimately given to them by their teachers or masters. These treasures either contain gan Kun, or the machine of heaven and earth, or the number of yin and yang hidden. But even so, most of them can't stand Wukong, just temporarily trapped him. I am afraid that if these treasures are equipped with goblins, their owners will die, too. Didn't you see the red essence run away when she saw the mirror of Yin and Yang?

The goblins use the first-class magic weapon of the celestial world to fight against Wukong. Some of these treasures were given to the master and teacher by Hong Jun's ancestors at Baoya, some were refined from the gossip furnace of the old gentleman in Taishang, and some were grown in heaven and earth. They are all top magic weapons. These treasures represent the most powerful magical power in the whole celestial world. The immortals dared not use Wukong in the Heavenly Palace, but now they have stolen it from their men. The masters are also afraid that these treasures will fall into Wukong's hands and secretly spy on or protect their men.

Therefore, it is reasonable that Wukong can stumble in the fairy treasure. It's not that Wukong is incompetent, but that these treasures are too powerful.

In fact, what the Monkey King did in Journey to the West did not highlight the meaning of monster power. The Journey to the West is actually a book that uses myths to translate officialdom and society. This kind of satire can be seen in the social microcosm of The Journey to the West, both in ancient times and in modern times.

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Mythical figures, myths, literary figures, historical and cultural heritage of the Monkey King and China.

References:

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This entry is mentioned in the following entries:

Journey to the West, Saiyan, Flame Mountain, Indian Myth, Super Saiyan, Rootless Water, Four Classical Novels, Banana Fan, Lianyungang, Ginseng Fruit, Chishi Mountain, Huaguoshan, Tang Priest, Dragon Ball, Shanhaijing, Mythical Figures, Daughter Country, Tathagata, Yuntai Mountain, Books, Niu Wangmo, Friar Sand, Pig Bajie, Hong Haier. & gt

Notes to this entry (***25): See more notes >>

The Monkey King: A disciple of the Tang Priest, Fahao Walker, changed in seventy-two, and he was flowing. A pair of eyes can see through the tricks of ghosts and ghosts; A somersault can turn 108 thousand Li; The weapon used is Ruyi Golden Hoop, which can be changed at will, from embroidery needle to indomitable spirit. Taking Guo Huashan as the king, he claimed to be the Great Sage of Qitian, disturbed the Queen Mother's flat peach victory, stole the old gentleman's elixir of life, defeated 100,000 generals in the Heavenly Palace, overreached himself and killed the Tathagata, and was crushed under the Five Elements Mountain for more than 500 years. Later, Bodhisattva Guanyin enlightened Tang Priest to learn Buddhist scriptures in the West, and Monkey King Thrice Defeats the Skeleton Demon comforted him ... Details: 568411kloc-0/05-3019: 26.

He is fighting against the Buddha, so he is a god! ! ! !