元代全真教《西游记》形成的文化背景——《西游记》创作史论纲之一

On Cultural Background of Formation of Pilgrimage to the West of Quanzhenjiao in the Yuan Dynasty

曾“西游”会见成吉思汗的元代全真教“掌教”丘处机去世后,由继任“掌教”主持,在北京彩绘《西游记》壁画,传播“老子化胡”论,导致“掌教”副手被捕。这是全真教小说《西游记》的“结胎”。在元代后来的佛道角力中,全真道士史志经在《玄风庆会图文》名下,形成全真教《西游记》初稿。它传入南方,获得文化沃土。在元代南方市井中,全真诗词汇编《鸣鹤余音》的流传;著名文人虞集为《西游记》另一种全真教草稿写序;道化剧和江南“书会”艺人对唐僧取经故事的改造;南北宗内丹理论的会流等,均展示了《西游记》形成与全真教关联甚密的侧面。

After death of Qiu Chuji, Zhangjiao of Quanzhenjiao in the Yuan Dynasty, and once paid a visit to Chenjisihan, his followers succeeded in a post of Zhangjiao and colored murals of Pilgrimage to the West in Beijing, spreading the theory of Laozi turning into the Hu People （ Mongolians ） ＇ and thus resulting in the assistant being caught. This is the result of Pilgrimage to the West of the Quanzhenjiao. In the ensuing wrestling of Buddhism, Quanzhen Taoist Shizhijing performed the first draft of Pilgrimage to the West, which spread into the south cities. Then it was delivered in the North and enriched culturally since The Story of Singing Crane. The Quanzbenjiao＇ s collection of poems and ci, were much popular among the Northemers then. Yu Ji, a well - known scholar, wrote the preface for another Quanzhenjiao edition of Pilgrimage to the West, and northern artists reconstructed the story of Tang Xuansang＇ s West Pilgrim, the sayings between the northerners and southemers interacted and interplayed with each other. All these revealed that the formation of Pilgrimage to the West is closely related to the Quanzhenjiao.