EALC 275: Masterpieces of East Asian Literature Lecture #18: Monkey 2 Oct.23, 2013Traditional Chinese Vernacular Fiction Traditional Chinese vernacular fiction has been misunderstood until very recently as essentially episodic, lacking integral structure. This is actually contrary to truth. Recent authorities have demonstrated that in actual fact, traditional Chinese fiction is very Joycean in its structure: almost every detail counts. A novel usually has a self-conscious design, ordering of incidents, etc. Though much abridged, Monkey still shows this characteristic. Pattern of gathering and dispersal: 1- Chapters 1-7: Biography of Monkey, World of Gods 2- Chapters 8-13: Biography of Tripitaka, World of Humans 3- Chapters 14-17: Gathering the PilgrimsAllegory and Comedy Monkey is a serious work of allegory, in addition to being a work of great fun and comedy. Aspects of political allegory: satire on Ming government: Depiction of the Jade Emperor (p. 11). Depiction of Tripitaka as a leader. The treatment of Monkey by deities in Heaven. Monkey wants to dethrone the Jade Emperor (p. 74). Buddha’s remarks on the land of China (p. 78). The punishment of those who commit crimes: Monkey, Sandy (p. 80), Pigsy (p. 81). Court justice (T’ang T’ai-tsung enters Hell, pp. 105, 109-110). More in the land of the Buddha toward the end of the novel.Allegory: Philosophical and Religious Aspects: I The journey to the West symbolizes the journey of the self from an uncultivated, impure state to that of the pure state. The group of pilgrims are on a journey of self-mastery, each having his particular set of problems to overcome. Both Daoism (especially popular Daoism) and Buddhism are used toward the purpose of conveying the allegory. The ultimate meaning, however, comes from Buddhism. Daoism: External Alchemy and Internal Alchemy, two distinct approaches to immortality are practiced in occult Taoism. They are used as metaphors or allegories of self-cultivation. Immortals are originally humans who have attained perfection. P. 24, poem on Spirit, Breath, and Soul. The Underworld World came from popular Buddhism.Buddhist Philosophy The historical Tripitaka was an expert on the Heart Sutra. There are discussions between Tripitaka and Monkey on the Heart Sutra in the novel itself, but unfortunately most of the discussions are not translated by Waley. Tripitaka’s intellectual understanding of “When mind arises, the various kinds of demons arise ; when mind is extinguished, the various kinds of demons are extinguished.” (Heart Sutra)(Review) Buddhist Doctrine of no-self • “Self” as a combination of five aggregates: -- Matter: Physical body -- Sensation: Contact with external objects -- Perception: Recognition of objects -- Volition: Mental activity -- Consciousness of the selfBand of Pilgrims • Interdependency: -- as parts of a human being: Monkey is the mind, Tripitaka the conscience, Pigsy the appetite -- The pilgrims are roughly matched with the Five Aggregates in the novel’s religious allegory. -- The pilgrims are also matched with the Five Elements (water, earth, wood, fire, metal).Monkey becomes Tripitaka’s disciple Chapter 14Tripitaka encounters the dragon-horse Chapter 15Monkey chases Pigsy from the Kao farm Chapter 16Pigsy is captured by Monkey and becomes Tripitaka’s disciple too Chapter 17Monkey and Pigsy battle with Sandy Chapter 18What Are the Pilgrims Allegorical of?Allegorization of the Characters: Tripitaka The four human pilgrims and the dragon horse provide a composite portrait of the whole human personality: Tripitaka represents the Primal Yang (Ch’ien in the Book of Changes), the pure creative force in the universe; He is compared to a baby, representing the innocent state of the self. Raised in a Buddhist temple by monks, pure from birth, but lacking in experience. A slice of his flesh can make any demon into an immortal instantaneously (p. 261). Because he is pure concentrated creative force, he is most capable of doing meditation (mental concentration). He is a potential seeker of enlightenment.Allegorization of the Characters: Monkey Monkey represents the mind, the essence of the cosmos according to Buddhism: Name in religion is Wu-k’ung or “Aware-of-Vacuity (emptiness).” The mind is the thing that enables a human to become aware of emptiness, ultimate reality in Buddhism. Monkey has superior understanding, and is powerful and creative, but he is also mischievous and restless. Of all the pilgrims, he alone has the experiential understanding of emptiness, and is most capable of subduing demons, ogres, and monsters. The taming or discipline of Monkey is the central issue of the book (pp. 135-136). What is the meaning of the Golden Fillet Cap? Monkey’s magical ability of “Self Outside of Self.” Monkey gives Tripitaka a lesson about the latter’s being often deluded by his own false thoughts (p. 171). Chapters 1-8, a biography of Monkey, undisciplined bloated self-hood.Allegorization of the Characters: Pigsy Why was he banished from Heaven(pp. 81-82)? He represents the body: Name in religion is Wu-neng or “Aware-of-Ability.” He has ponderous strength, insatiable appetites, super-abundance of energy. He also represents everyman, the common man, lacking spiritual understanding, the opposite of Monkey. He is slothful, gluttonous, full of mundane desires. He is an average sensual man, a clown, a fool, a practical person. Monkey and Pigsy are often in a rivalry--the battle between the mind and the body. P. 187, the differences between Monkey and Pigsy.Allegorization of the Characters: Sandy Name in religion is Wu-ching or “Aware-of-Purity.” What did he do to be banished from Heaven down to earth? Pp. 80-81 What is the name of the place where he lives as a monster? The River of Flowing Sand. He represents impure consciousness. He is much less well developed in the novel. This may be intended by the author. The poem about him in p. 159.Allegorization of the Characters: Dragon Horse and Monsters Tripitaka’s mount, which is originally a dragon, is called the Will Horse. Mind like a monkey, and will like a horse. 意馬心猿 Monsters, ogres, demons are the delusions of the mind, the creations of false, impure thoughts. Pp. 119 and 171 (references to the Heart Sutra). Pp. 131-132, the six thieves. Effects of enlightenment on the characters: pp. 294-296, 303-304.Monsters yaoguai 妖怪 or Yaojing 妖精 Non-human