Four Harmonious Brothers
The story of Kapinjala is a popular Jataka tale. The story tells of four animals living in the forest -- a hare, a monkey, a type of bird called Kapinjala, and an elephant. They choose the Kapinjala as their chief and live in harmony and mutual respect. The Kapinjala represents Shakyamuni (Historical Buddha), the hare Sariputra, the monkey personifies Buddha’s disciple Maudgalyayana
(outside link), and the elephant Ananda. Read the story here.
(Note: Above animal/human associations come from Rani, PL. 25, Avadana n. 86; Tucci, vol II, 520, Avadana n. 86, vol. III, PL. 124). For more on Maudgalyayana, please see these outside links:
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The story of Kapinjala is a popular Jataka tale. The story tells of four animals living in the forest -- a hare, a monkey, a type of bird called Kapinjala, and an elephant. They choose the Kapinjala as their chief and live in harmony and mutual respect. The Kapinjala represents Shakyamuni (Historical Buddha), the hare Sariputra, the monkey personifies Buddha’s disciple Maudgalyayana (outside link), and the elephant Ananda. Read the story here. (Note: Above animal/human associations come from Rani, PL. 25, Avadana n. 86; Tucci, vol II, 520, Avadana n. 86, vol. III, PL. 124). For more on Maudgalyayana, please see these outside links:
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Nine Evil MonkeysDream of King Kriki 訖哩枳王 (Jp: Kiriki-ou)
Adapted from Soka Gakkai
A king who was a devout follower of Kashyapa Buddha (the sixth of seven Buddhas of the past, the last being the Historical Buddha). In the sutra named “Protection of the Sovereign of the Nation” (守護國界主陀羅尼經, Shugo Kokkaishu Darani Kyou), King Kriki has troubling dreams and asks Kashyapa Buddha for an interpretation. One of the king’s dreams involved ten monkeys, who lived together in a group. Nine of them harassed people in the city by stealing their food and drink. The tenth refused to join them and contented himself with what little he had. For this, the other nine monkeys ostracized him. Kashyapa Buddha says the dream represents the conditions of the Buddhist world that will prevail following the death of the Historical Buddha. The ten monkeys represent ten kinds of monks; the ostracized one who has little desire and knows satisfaction represents the true follower, the seeker of the Dharma (Buddhist Law). The other nine monks, represented by the nine greedy monkeys, will slander the true monk when addressing the ruler and ministers of state. They will accuse the true monk of performing evil acts and violating the precepts. As a result, the ruler will banish that monk, and the teachings of the Historical Buddha will then be lost. These monks have nine different ulterior motives, such as the desire for fame and profit. Saicho, the founder of Tendai Buddhism in Japan (see page three) makes reference to the nine bad monkeys chasing away the one good monkey in his Kenkairon Engi (early 9th century AD). The monkey, moreover, is closely associated with the Tendai Shinto-Buddhist multiplex that Saicho established on Mt. Hiei.
CHINA - ZODIAC MONKEY LOREPRE-BUDDHIST MYTHOLOGY The monkey appears often in pre-Buddhist and post-Buddhist China. In Western nations, the monkey is perhaps known most widely as the 9th animal among 12 in the Chinese Zodiac. Most scholars believe the Chinese zodiac originated sometime before 1100 BC, centuries prior to the Historical Buddha’s birth in India around 500 BC.
When Buddhism was introduced to Japan in the 6th century AD, the Japanese eagerly imported both the Buddhist teachings and the zodiac calendar, the latter known as Kanshi or Eto (干支 | えと) in Japanese. In Japan, the Zodiac’s 60-year cycle (sexagenary cycle) was adopted in 604 AD by Empress Suiko, and is known as Jikkan Junishi 十干十二支 (literally “10 stems and 12 branches”). The current cycle started in 1984 AD. For full details, please see the Zodiac page.
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KOUSHIN 庚申 DAYS/YEARS
On Page Three of this report, we focus on monkey days of great misfortune known in Japan as Koushin days 庚申 (Ch: keng-shen or geng-shen). They occur six times yearly, and once every 60 years (the 57th year of the cycle). Special rites -- influenced greatly by Chinese Taoist and Zodiac beliefs from the post-Buddhist period -- are performed on these days and on the 57th year (the Koushin Year) to ward off evil influences. One of the main players is the monkey, for the term Koushin 庚申 is comprised of two characters -- KOU 庚, the Zodiac stem associated with metal and the planet Venus, and SHIN 申, the ninth branch symbol of the Chinese zodiac and the character for “monkey.” In Taoist traditions based on the Zodiac calendar, on the eve of a Koushin Day, three worms (三蟲) believed to dwell in the human body escape from the body and visit the Court of Heaven to report on the sleeping person's sins. Depending on this report, the court might shorten that individual's life. To prevent this, people stayed awake all night on Koushin eve, and this practice eventually became known as the Koushin Machi (Koushin Vigil, Koushin Wake, 庚申會). Such beliefs were recorded by the late Heian era, but became particularly widespread during Japan's Edo period (1600-1868 AD), when people regularly tried to determine auspicious or inauspicious times before beginning activities (such as a new business or marriage). <This paragraph adapted in part from the Japan Now Magazine (Jan. 1996); see full story at the Asian Studies Network Information Center
.> A complete bibliography of this site’s monkey resources is presented on Page Four.
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CHINA - BUDDHIST MONKEY LORECatching the Moon’s Reflection
Journey to the West; The Monkey King
Protector of Horses and Stables
Yuanhou Zhuyue
Famous Buddhist Parable from China
The Chinese story named Yuanhou Zhuyue (Japanese = Enkou Sokugetsu, 猿猴捉月) tells of a group of monkeys who attempt to catch the moon’s reflection, but all are drowned in the effort. This parable, presented below, is hard to date. Buddhism was introduced to China in the 1st and 2nd centuries AD, and this parable probably originated during this time or soon thereafter. But I am unsure -- it may have originated earlier, but no later than the 8th century AD.
<Story as quoted by JAANUS>
One night a monkey chieftain saw the bright reflection of the moon in the water below his tree. Thinking that the moon had died and fallen into the water, and fearing that the world would thus slip into darkness, the monkey called together his underlings and commanded them to join tails and together pull the moon out of the water. However, when the monkeys attempted this task, their combined weight was too great, the branch broke, and they fell into the water and drowned.
One simple moral of the story is not to recklessly attempt impossible tasks. On a more philosophical level, the image of the monkey attempting to grasp a reflection of the moon is a metaphor for the unenlightened mind deluded by mere appearances. The theme was often depicted in Japanese ink paintings, usually featuring long-armed spider monkeys. The screen paintings by Shikibu 式部 (16c; Kyoto National Museum) and Hasegawa Touhaku 長谷川等伯 (1539-1610; screen painting at Konchiin 金地院, Kyoto), are representative. <end JAANUS quote>
Another interpretation of the parable’s meaning is: “When the unwise have an unwise leader, they are all led to ruin.”
Related Terms井 中撈月. Literally “Ladling the Moon Out of a Well” (Jp. Shou Chuu Rou Getsu). This Chinese phrase refers to the same above parable from China. It is a metaphor for unenlightened people who are deluded by mere appearances. Another term is 心猿 (Jp. Shin-en), literally “the mind of a restless monkey.” This also refers to the mind of illusion as portrayed in the above Chinese moon parable. Other terms include 痴猴 (Jp. = Chikou), also written 癡猴 -- both mean “deluded monkey.”
Journey to the West
西遊記, Japanese = Saiyuuki
Journey to the West is a famous Chinese story (called Hsi-Yu Chi in Chinese). Although compiled by Wu Cheng'en in the 16th century, the legend existed long before that. It is based on a real person named Xuan Zang (602-664 AD), a Buddhist monk who journeyed to India in search of Buddhist sutras. Protecting him on his journey, in the book, are three companions: (1) the monkey named Sun Wu Kong; (2) the pig; and (3) Sandy, the Water Demon (Jp. = Sagojou). Sandy is considered, by some, to be the origin of the Japanese water sprite named Kappa.
Journey to the West tells of the monkey’s revolt against Heaven, of its defeat by the Buddha, of its being cast out of heaven, and then, how it redeems itself and gains immortality by helping the monk Xuan Zang on his pilgrimage to India in search of Buddhist scriptures. The first abridged English translation of this story, by Arthur Waley, was published in 1942, and was entitled Monkey: A Folk-Tale of China. Waley translated only 30 of the 100 chapters of the story. For a detailed overview, see this outside site (site also sells statues of the monkey king). Below is a small segment of the story written by Wayne Kreger of the University of Saskatchewan.
Famous Buddhist Parable from China
The Chinese story named Yuanhou Zhuyue (Japanese = Enkou Sokugetsu, 猿猴捉月) tells of a group of monkeys who attempt to catch the moon’s reflection, but all are drowned in the effort. This parable, presented below, is hard to date. Buddhism was introduced to China in the 1st and 2nd centuries AD, and this parable probably originated during this time or soon thereafter. But I am unsure -- it may have originated earlier, but no later than the 8th century AD.
<Story as quoted by JAANUS
>One night a monkey chieftain saw the bright reflection of the moon in the water below his tree. Thinking that the moon had died and fallen into the water, and fearing that the world would thus slip into darkness, the monkey called together his underlings and commanded them to join tails and together pull the moon out of the water. However, when the monkeys attempted this task, their combined weight was too great, the branch broke, and they fell into the water and drowned.
One simple moral of the story is not to recklessly attempt impossible tasks. On a more philosophical level, the image of the monkey attempting to grasp a reflection of the moon is a metaphor for the unenlightened mind deluded by mere appearances. The theme was often depicted in Japanese ink paintings, usually featuring long-armed spider monkeys. The screen paintings by Shikibu 式部 (16c; Kyoto National Museum) and Hasegawa Touhaku 長谷川等伯 (1539-1610; screen painting at Konchiin 金地院, Kyoto), are representative. <end JAANUS
quote> Another interpretation of the parable’s meaning is: “When the unwise have an unwise leader, they are all led to ruin.”
Related Terms井 中撈月. Literally “Ladling the Moon Out of a Well” (Jp. Shou Chuu Rou Getsu). This Chinese phrase refers to the same above parable from China. It is a metaphor for unenlightened people who are deluded by mere appearances. Another term is 心猿 (Jp. Shin-en), literally “the mind of a restless monkey.” This also refers to the mind of illusion as portrayed in the above Chinese moon parable. Other terms include 痴猴 (Jp. = Chikou), also written 癡猴 -- both mean “deluded monkey.”
Journey to the West
西遊記, Japanese = Saiyuuki
Journey to the West is a famous Chinese story (called Hsi-Yu Chi in Chinese). Although compiled by Wu Cheng'en in the 16th century, the legend existed long before that. It is based on a real person named Xuan Zang (602-664 AD), a Buddhist monk who journeyed to India in search of Buddhist sutras. Protecting him on his journey, in the book, are three companions: (1) the monkey named Sun Wu Kong; (2) the pig; and (3) Sandy, the Water Demon (Jp. = Sagojou). Sandy is considered, by some, to be the origin of the Japanese water sprite named Kappa.
Journey to the West tells of the monkey’s revolt against Heaven, of its defeat by the Buddha, of its being cast out of heaven, and then, how it redeems itself and gains immortality by helping the monk Xuan Zang on his pilgrimage to India in search of Buddhist scriptures. The first abridged English translation of this story, by Arthur Waley, was published in 1942, and was entitled Monkey: A Folk-Tale of China. Waley translated only 30 of the 100 chapters of the story. For a detailed overview, see this outside site
(site also sells statues of the monkey king). Below is a small segment of the story written by Wayne Kreger of the University of Saskatchewan. After causing much trouble among various earthly and divine powers, the Monkey King was reported to the heavenly court. He was summoned to heaven, where the Jade Emperor (the ruler of heaven) tried to buy his complacency by giving him a post as a guard in the heavenly stables. This infuriated the Monkey King, who returned to earth and proclaimed himself “Great Sage, Equal to Heaven.” Waves of divine armies were sent to subdue the Great Sage, but all failed. He returned to heaven and continued to cause havoc. Buddha himself was alerted to the problem of the monkey, and came to capture the beast. He offered Monkey King a challenge -- if the Monkey King could leap out of Buddha's reach, he would be left alone to rule heaven. Monkey King sneered at this challenge, thinking it a joke, and leaped to the edge of the universe, where he scratched his name and urinated on a row of five pillars. He then returned to Buddha and boasted of his feat. When Buddha held up his hand and revealed Monkey King's name written on his (the Buddha’s) finger, the monkey knew he had been beaten. Monkey King was imprisoned for five hundred years, until he was released by Guan Yin (Kannon Bosatsu) to aid a Buddhist monk named Xuan Zang on his quest to India to obtain religious scriptures. The story of this journey makes up the bulk of the book “Journey to the West.” <end quote from Wayne Kreger>
Another wonderful review of The Journey to the West can be found here by Aaron Shepard, who writes in one passage: “Your Majesty,” said the gibbon carefully, “we have ever been grateful for that time four centuries ago when you hatched from the stone, wandered into our midst, and found us in this hidden cave behind the waterfall. We made you our king as the greatest honor we could bestow. Still, I must tell you that kings are not the highest of beings. Above them are gods, who dwell in Heaven and govern Earth. Then there are Immortals, who have gained great powers and live forever. And finally there are Buddhas and Bodhisattvas, who have conquered illusion and escaped rebirth.”
“Wonderful!” cried the Monkey King. “Maybe I can become all three!” He considered a moment, then said, “I think I’ll start with the Immortals. I’ll search the earth till I’ve found one, then learn to become one myself!” <End quote by Aaron Shepard>
by Aaron Shepard, who writes in one passage: “Your Majesty,” said the gibbon carefully, “we have ever been grateful for that time four centuries ago when you hatched from the stone, wandered into our midst, and found us in this hidden cave behind the waterfall. We made you our king as the greatest honor we could bestow. Still, I must tell you that kings are not the highest of beings. Above them are gods, who dwell in Heaven and govern Earth. Then there are Immortals, who have gained great powers and live forever. And finally there are Buddhas and Bodhisattvas, who have conquered illusion and escaped rebirth.”“Wonderful!” cried the Monkey King. “Maybe I can become all three!” He considered a moment, then said, “I think I’ll start with the Immortals. I’ll search the earth till I’ve found one, then learn to become one myself!” <End quote by Aaron Shepard>
Another site worth visiting is innerjourneytothewest.com by Walther Sell. It explores the inner meaning of Journey to the West. Mostly written in Chinese, but with some English resources. Numerous images.
by Walther Sell. It explores the inner meaning of Journey to the West. Mostly written in Chinese, but with some English resources. Numerous images.
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