For the prototype of the characters in The Journey to the West, Friar Sand is another figure with certain realistic basis after Tang Priest. The quicksand river he haunts is the great quicksand in Xuanzang's Datang Xi Yu Ji, and it is a real inland river in the western regions. The prototype of Friar Sand himself comes from the guidance of Tang Priest, who worships Buddhism in the ancient western regions. In The biography of Master Sanzang of Datang written by Xuanzang's disciples Huili and Yan Xun, Hu was the guide of Xuanzang's westward journey. These guides even include members of the royal family, such as Xuanzang who arrived in Yiwu. With the help of King Qu of Gaochang, he arrived at King Mugetu of India four years ago as a younger brother and under the protection of Ye Hukhan and others. The story of The Journey to the West before the Ming Dynasty specifically recorded the connection between the "* * *" in the Western Regions and the Tang Priest's scriptures. Wu Changling, a poet in the Yuan Dynasty, has a description of worshipping Buddha in his play "The Story of Three Jing Tian in Tang Dynasty". And there is a 10% discount for "the old East Building is called Buddha"; The Journey to the West's Zaju (written by Yang Jingxian at the end of Yuan Dynasty) Mr. Yang Donglai of Jiayin (1634) in the Wanli period of Ming Dynasty, a dialogue that cannot be ignored: "[Friar Sand] was originally named Sha. [Traveler Cloud] I know you. You are a grain of sand in the river. " More or less, it can be confirmed that the disseminator of The Journey to the West's story tried to involve Friar Sand with curly hair and the Western Regions. In fact, The Journey to the West is the great achievement of the "story movement" triggered by the imagination of the mainland hearsay about the geography and religious beliefs of the western regions, which shows the naive imagination of the mainland people about frontier life and religion.

First, Friar Sand and quicksand.

According to the literature, Friar Sand should be the first person to lead Xuanzang to stories and legends. Tracing back to the origin of Xuanzang's Buddhist scriptures and providing places for future generations to further myth his skills all appear in Xuanzang's description of Liusha River in distress. Xuanzang wrote in the Twelve Volumes of the Western Regions of Datang that he went to the east of the Great Quicksand:

From then on (referring to Nyrang City [now Minfeng County, Xinjiang] in Qushadan that country [now Hetian has Khotan]) went east and entered quicksand. The sand is flowing and scattered with the wind, and there is no trace of pedestrians. I am lost. Far away, I don't know what it means. It's the newcomers who gather their bodies to remember them. Lack of aquatic plants and hot air. When the wind blows, people and animals are in a coma, which leads to illness. When you hear singing and crying, or you hear wailing, you don't know what to do between listening and watching. You often lose your life and cover up ghosts.

This passage is a true portrayal of Xuanzang crossing the quicksand in the southwest of Taklimakan Desert when he came back from the scriptures. The extra "gathering the remains of past people as a souvenir" and "this is often caused by mourning ghosts" can make people want to see the dense ghost of white bones mentioned by Xuanzang when he crossed the Shahe River (also known as the Liusha River). Xuanzang's ability to get into trouble in the Liusha River is still recognized by the researchers who learned the story. As early as in "Datang The biography of Master Sanzang" written by Xuanzang's disciples Huili and Yan Xun, the place where Buddhist scriptures were first associated with ghost stories was Shahe (that is, the great quicksand in "The Story of the Western Regions"):

Since then, it has disappeared, that is, there are more than 800 Moheyan moraines in Li Long, which were called Shahe in ancient times. There are no birds, no animals and no water plants on it. At that time, only Gu Ying cared about Guanyin Bodhisattva and Prajna Heart Sutra. When the mage was in Shu, he saw a patient with sores, smelly clothes and rags, and insisted on putting clothes and food in order. The patient was ashamed, but because Master often recited it, he gave it to him. When I arrived in Shahe, I met all kinds of evil spirits and strange creatures. Although I can't read Guanyin all the way, I can recite this sutra. Sound scattered, take advantage of danger.

This is the earliest legend in the Tang Dynasty with the nature of Xuanzang's story of learning from the scriptures. Tang Lirong's Historical Records and Liu Su's New Tales of the Tang Dynasty have similar words. Mr. Yuan Ke, a modern mythology scholar, thinks that this story is "almost the earliest embryonic form of The Journey to the West in the history of China mythology". [1] This story was widely circulated in the Song Dynasty. This story was also quoted in the Song Dynasty's Biography of Buddhist Monks (Volume 29) and Kindness Education. The symptoms absorbed by Wu Cheng'en's Journey to the West were reformed. In chapter 19 of the novel, Tang Priest went to Futu Mountain to visit the Zen master after gathering the Eight Rings in Wu. He presented Tang Priest with "a volume of Heart Sutra, 54 sentences, * * * 270 words", and the basic plot was basically the same as the earliest Buddhist popular story. It seems that Xuanzang's scriptures first evolved into a story, and Shahe's first danger should be regarded as the first source. Shahe is also the place where Friar Sand makes trouble in The Journey to the West, so we have to pay attention to Friar Sand, the first image that has great influence in learning stories. If we further trace the clues about Friar Sand in Buddhist stories of past dynasties, then ... >>

What is the prototype of the sand monk?

The image of Friar Sand not only embodies the essential characteristics of slave culture, but also represents the basic personality characteristics of ordinary people under the background of farming civilization. His kindness, honesty, diligence, hard work and silent dedication all show the traditional virtues of the Chinese nation, which is indispensable for any great cause. These "virtues" of Friar Sand are inseparable from his servility of obeying rules, obeying obedience and preserving our reason, and servility is the fundamental enemy that hinders our national imagination and creativity and the great enemy of our career success. Therefore, the "virtue" shown by Friar Sand can only shine brightly if it is closely combined with strong personality and enterprising spirit.

Sha Wujing's character prototype

The archetypes of Pig Bajie, Friar Sand and White Horse in The Journey to the West are Kayamoton, Zhu Falan, White Horse, Tang Priest and the Monkey King, and the following are Tang Xuanzang and Wukong. Different from the source in The Monkey King, the image that people pay the least attention to in The Journey to the West is Friar Sand, so the prototype of Friar Sand also has a relatively unified view. In Qian Wenzhong's story, Xuanzang accidentally knocked over the water bag while crossing the quicksand area more than 800 miles west of Dunhuang, and almost died. In a coma, Xuanzang dreamed of a great god dozens of feet high, holding a weapon in his hand and drinking angrily at him. Xuanzang was awakened at once, trudged through the night and finally found the water source. When Xuanzang's scriptures were interpreted as fairy tales, the quicksand area of more than 800 miles became a quicksand river where goose feathers could not float, and the great god became a deep sand god in poetry. However, the deep sand god in Shihua no longer protects Xuanzang.

Did the original Journey to the West say that Friar Sand is a prototype?

Shaliujing

Needless to say, the Monkey King and Pig, a monkey and a pig, but what is the prototype of Friar Sand is a puzzling question. The eighth time, Guanyin Bodhisattva met Friar Sand in Liushahe World for the first time, and took a wooden coffin to find the monk. At this time, he was "green, black and unlucky; Not too long or too short, barefoot and muscular. Eyes flashing, like double lights at the bottom of the stove; Quarrel is like a butcher's fire bowl with fangs propping up the blade and red hair messy and fluffy. Like thunder, my feet are like wind. "Twenty-two times, Tang Priest and his disciples crossed the quicksand river, and he escaped from the river to eat Tang Priest. His appearance is: "a red flame head is furry, and two round eyes are as bright as lights." Not black, not blue, indigo's face is like thunder, like drums, like dragons. "From these descriptions alone, it's hard to tell what a monster Friar Sand is. The answer is given in the book. On the sixty-first occasion, when I borrowed a banana fan from Flame Mountain, Niu told the rogue the origin of Tang Priest's master and apprentice, saying, "His second apprentice is a pig essence, and his third apprentice Sha met him once when I was a monster. That Friar Sand is clearly a demon. What is an evil spirit? We are still confused. So there are many sayings. According to the legend of the great Jionji monk, Xuanzang was killed several times without getting a drop of water for four nights and five days. It was not until the fifth night that the old horse smelled the water grass and found the water that he was able to get away with it. At that time, Xuanzang "dreamed in his sleep that a great god was tens of feet long. As far as holding a halberd is concerned, why can't he lie still without martial arts! "This great god is the prototype of Friar Sand-the God of Sand. It was written in the Song Dynasty's Buddhist Poems that Tang Sanzang was eaten twice by this deep sand god. What kind of god Shen Sha is is still hard to recognize. Japanese sinologist Miyoko Nakano is an expert in The Journey to the West. From the perspective of five elements and branches, she thinks that the god of sand has the characteristics of snake, and puts forward that its prototype is alligator. Although it makes sense, it is not convincing. In my opinion, the prototype of Friar Sand need not be forced. He is either an animal or a man. The ninetieth time, the three brothers and sisters Wukong introduced themselves to the Tianzhu King. Friar Sand said, "Lao Sha was an ordinary man, because he was afraid of reincarnation." "Ordinary people" are ordinary people. Since he is an ordinary person, why was he born like that? It is worth noting that the image of Friar Sand is not an isolated case. On the contrary, most of the characters in Ming and Qing novels are similar to Friar Sand, that is to say, they are images of plastic surgery. An example can prove that LAM Raymond, the pioneer in Zhang Guifang's Romance of the Gods, "has a face like indigo, a hair like cinnabar, and fangs up and down"; Doulton in the comic book, "Indigo face, big stubble, soft towel, the death of a hero, eyes like lights"; Lei Ming, "Red Beard, Indigo Face", and dan the man and Xiong Xin in Sui and Tang Dynasties are also pictures. How did such a facebook character come into being? Who was the earliest character prototype? These questions are difficult to answer. But what is certain is that these people with red beards and indigo faces are mortals (tough guys), not monsters. Let's attribute Friar Sand to this lineage.

The Historical Prototype of Friar Sand

Needless to say, the Monkey King and Pig, a monkey and a pig, but what is the prototype of Friar Sand is a puzzling question. The eighth time, Guanyin Bodhisattva met Friar Sand in Liushahe World for the first time, and took a wooden coffin to find the monk. At this time, he was "green, black and unlucky; Not too long or too short, barefoot and muscular. Eyes flashing, like double lights at the bottom of the stove; Quarrel is like a butcher's fire bowl with fangs propping up the blade and red hair messy and fluffy. Like thunder, my feet are like wind. "Twenty-two times, Tang Priest and his disciples crossed the quicksand river, and he escaped from the river to eat Tang Priest. His appearance is: "a red flame head is furry, and two round eyes are as bright as lights." Not black, not blue, indigo face, like thunder, like drums, like dragons. "From these descriptions alone, it's hard to tell what a monster Friar Sand is. The answer is given in the book. On the sixty-first occasion, when I borrowed a banana fan from Flame Mountain, Niu told the rogue the origin of Tang Priest's master and apprentice, saying, "His second apprentice is a pig essence, and his third apprentice Sha met him once when I was a monster. That Friar Sand is clearly a demon. What is an evil spirit? We are still confused. So there are many sayings. According to the legend of the great Jionji monk, Xuanzang was killed several times without getting a drop of water for four nights and five days. It was not until the fifth night that the old horse smelled the water grass and found the water that he was able to get away with it. At that time, Xuanzang "dreamed in his sleep that a great god was tens of feet long. As far as holding a halberd is concerned, why can't he lie still without martial arts! "This great god is the prototype of Friar Sand-the God of Sand. It was written in the Song Dynasty's Buddhist Poems that Tang Sanzang was eaten twice by this deep sand god. What kind of god Shen Sha is is still hard to recognize. Miyoko Nakano, a Japanese sinologist, is an expert in The Journey to the West. From the perspective of five elements and branches, she thinks that the god of sand has the characteristics of snake, and puts forward that its prototype is alligator. Although it makes sense, it is not convincing. In my opinion, the prototype of Friar Sand need not be forced. He is either an animal or a man. The ninetieth time, the three brothers and sisters Wukong introduced themselves to the Tianzhu King. Friar Sand said, "Lao Sha was an ordinary man, because he was afraid of reincarnation." "Ordinary people" are ordinary people. Since he is an ordinary person, why was he born like that? It is worth noting that the image of Friar Sand is not an isolated case. On the contrary, most of the characters in Ming and Qing novels are similar to Friar Sand, that is to say, they are images of plastic surgery. An example can prove that LAM Raymond, the pioneer in Zhang Guifang's Romance of the Gods, "has a face like indigo, a hair like cinnabar, and fangs up and down"; Doulton in the comic book, "Indigo face, big stubble, soft towel, the death of a hero, eyes like lights"; Lei Ming, "Red Beard, Indigo Face", and dan the man and Xiong Xin in Sui and Tang Dynasties are also pictures. How did such a facebook character come into being? Who was the earliest character prototype? These questions are difficult to answer. But what is certain is that these people with red beards and indigo faces are mortals (tough guys), not monsters. Let's attribute Friar Sand to this lineage.

What was the predecessor of Sha Wujing?

Sha Wujing, also known as Friar Sand and Friar Sand, is a character in China's classical novel The Journey to the West. He is an apprentice of Tang Priest in Liushahe. It turned out that he was the general in confinement in heaven. He accidentally broke the glass lamp and was banished to the world. He is entrenched in the Liusha River and eats people for a living. After studying, he went to the Western Heaven with his masters the Monkey King, Zhu Bajie and Bai. After eighty-one difficulties, his merits were complete, and he was named Lohan in Golden Body. (The weapon used is crescent shovel, a demon-reducing weapon (crescent shovel, a weapon held by Friar Sand, is a Buddhist thing, which was improved by Shaolin monks and evolved into a relatively mature combat staff).

The Life Experience of The Journey to the West Zhongsha Monk

Friar Sand has always been the most neglected figure in The Journey to the West. Limited by space, the general history of literature and fiction generally refers to Friar Sand by name, regardless of his affairs, while most critics tend to pay attention to Sanzang, Wukong and Bajie. Because in their view, Friar Sand is the least individual in the novel and belongs to the kind of negligible figure. But is this really the case?

In fact, in the Buddhist scripture team, Friar Sand can bear hardships and stand hard work, bear the burden of humiliation, keep quiet, do not complain, obey the arrangement, obey the master, respect the senior brother, ignore fame and fortune, beauty can't move his heart, and demons can't mess with his will. There are not many opportunities for Friar Sand to appear in novels, which is related to his cautious and never judgmental character, and it is more in line with the moral standard of "being sensitive but not speaking" required by Confucianism. So recently, some scholars classified him as a "gentleman" and thought that "he has all the noble virtues that a gentleman should have in China traditional culture" and is "the representative of the image of a gentleman in the Journey to the West".

But readers who have read The Journey to the West generally have the experience that Friar Sand is not a lovely gentleman. The reason is not simply that Friar Sand has the least personality (it is generally believed that he can't attract others' attention without personality), but that he is not the kind of gentleman who is "open-minded", but actually a very talented person. To really understand Friar Sand, we'd better start with his life experience.

Tracing back to the predecessor of Friar Sand, we can get a glimpse of some clues from Datang The biography of Master Sanzang. It is reported that Xuanzang accidentally dumped a water bag while passing through Shahe River, more than 800 miles west of Dunhuang. "So for four nights and five days, a drop of throat is not touched, and my mouth is dry and burnt, so I must die, and I can't go in again. Although I am sleepy, I am lying on the sand." ：

At the fifth midnight, a cool breeze suddenly blew on me, as cold as soaking in cold water. I could see clearly and the horse could get up. Because the body is resting, I sleep less, that is, I dream of a great god in my sleep, which is several feet long. Holding up the halberd, he said, "Why don't you force it and lie still?" The mage was stunned. Ten miles feasible, the horse suddenly changed lanes. Stop it. Don't come back. After walking a few miles, I suddenly saw several acres of grass. Dismount and eat, mow the lawn and turn around in ten steps, and then come to a pool of water, which is sweet and clear, and drink it when you get down. The mission is heavy and the people rest.

From this, we find that the deep sand god, as the prototype of sand monk, played an extremely important role in Tang priest's westward journey and made great contributions to the success of Journey to the West. In Tang Sanzang's Poems of Learning from the Scriptures, the god of sand turned into a bloodthirsty monster:

Shen Shayun said, "Next, the monk was beaten by you twice, and his bones were wrapped here." The monk said, "You are the most ignorant; If you don't change it this time, it will be extinct! " Shen Sha clapped his hands and said, "Fu Meng is kind!" Shen Sha growled at the time and taught the monk not to respect. I saw the world of mortals faint and white snow in succession. For a long time, three or five fires cracked, deep sand was thick, and thunder roared. Look at a golden bridge, with silver lines on both sides covered with deep sand gods, which are three feet long and holding hands; Seven people in the division went to Jinqiao. Say that finish, deep sand god crossed his hands and sent him away. The mage said, "Thank you for your hard work. I will go back to Dongtu to mourn and never commit crimes again. " The flesh and blood on both sides of the strait, crossing their hands and kowtowing, singing and reciting. Shen Sha came to bid farewell and recited a poem, saying, "After falling into the deep sand for 500 years, the Huns' families suffered. Jinqiao studied under the teacher, but was recommended to be deified. "The mage said in a poem," I have been visited twice by you, and I even asked Yuan Cai for my bones. Now I spare your life, and Dongtu will concentrate on the second platoon. "

Here, the roles of Tang Priest and Friar Sand have changed. From the past, when the God Sand protected the Tang Priest, to the present Tang Priest, the guilt of the God Sand was removed. Friar Sand has changed from a giver to a giver, and his role has changed and his position is very different.

In the Yuan Dynasty's Journey to the West Zaju, the appearance of Friar Sand became more and more clear. Friar Sand in the play was originally a general who rolled a curtain in front of the Jade Emperor Temple, but he was punished in Liushahe for "thinking about customs with wine" and "pushing sand to suffer". He injured people in Liushahe, claiming to be a water demon who refused to obey the jurisdiction of heaven and earth. He once ate the Tang Priest nine times, with a skeleton hanging around his neck. In the play, he once said:

There is no boat on the Ganges River sand, and it has dominated the company for 80 thousand years. Blood people drink liver for food, not afraid of gods and heaven. A little sage is born a water monster and grows into a river god. He did not abide by the imperial edict of the Jade Emperor, nor did he abide by the old Zen rules. Anger is wind, sorrow is rain, happiness is cloud, leisure is sand and water. Human bones are like mountains, human blood is like rivers, human life is like quicksand, and human soul is like a hungry ghost.

On the one hand, it greatly exaggerated the bad behavior of the sand monk, on the other hand, it also laid the groundwork for the difficulties of Tang Priest's persuasion later.

In The Journey to the West's Wu Cheng'en, Friar Sand's humanity has been greatly highlighted. First of all, he is a person, a traveler who "came from a very dignified teenager and Wan Li once wandered" ...

Who is the historical prototype of Sha Wujing? Is there a man named Jason Wu in history? 5 points

The archetypes of Pig Bajie, Friar Sand and White Horse in The Journey to the West are Kayamoton, Zhu Falan, White Horse, Tang Priest and the Monkey King, and the following are Tang Xuanzang and Wukong.

Friar Sand took a monster and beat her back to her original shape, only to know that it was an old lady. What movie is this?

Magic Journey 3: Dark Tide in the Sky (20 17)

Director: Hui Yu

Screenwriter: Zuo Wuming/Yang Haitao/Ding Yu/Li Congcong

Starring: Lu Yujing/Yu Haorui/Lei Yu/Cui Can

Country of production: Chinese mainland Language: Mandarin.

Release date: 20 17-04- 14 (Chinese mainland)

Duration: 60 minutes

Also known as: magic travel