By Wu Cheng'en
Monkey depicts the adventures of Prince Tripitaka, a tender Buddhist priest on a perilous pilgrimage to India to retrieve sacred scriptures followed by means of his 3 unruly disciples: the grasping pig creature Pipsy, the river monster Sandy - and Monkey. Hatched from a stone egg and given the secrets and techniques of heaven and earth, the irrepressible trickster Monkey can trip at the clouds, turn into invisible and remodel into different shapes - talents that turn out very worthy while the 4 travelers arise opposed to the dragons, bandits, demons and evil wizards that threaten to avoid them of their quest. Wu Ch’êng-ên wrote Monkey within the mid-sixteenth century, including his personal specified type to an historic chinese language legend, and in so doing created a blinding mixture of nonsense with profundity, slapstick comedy with religious knowledge.
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Extra info for Monkey (Penguin Classics)
Either is less than optimal for knowledge, however, which accounts for why conventional truth is less desirable than ultimate truth. Moreover, the possibility or tendency for occlusion to slide into illusion—for deﬁcit to slide into falsehood—must always be borne in mind. Finally, either occlusion or illusion may arise from attachments, in which case the situation is soteriologically signiﬁcant. The Verbal and the Nonverbal One important place to look for examples of conventional and ultimate truths is in the distinction between verbal and nonverbal information or content.
Verse 29 is then made in reply to this supposed counterargument and its rejection as a petitio. There, Nāgā rjuna claims that the particular defect (of his thesis of universal emptiness rendering his own philosophical assertions impotent) would indeed apply if he had any position. But given that he has no position, the difﬁculty therefore does not apply to him. It may strike the reader that this is a rather curious reply to make. ” What exactly this misunderstanding amounts to is less clear. ”8 But as a reply to a criticism based on a misunderstanding of this kind, Nāgārjuna’s reply in verse 29 seems a little extreme, given that it would have been perfectly sufﬁcient and far less controversial for him to point out that emptiness entailed neither falsity, nor meaninglessness, nor nonexistence, and he thereby could both claim that his statements are empty and simultaneously refute his opponent’s objections (he makes exactly these points in verses 21 and 22).
Wittgenstein is not gesturing at ineffable truths, nor speaking contradictory truths. He is simply returning us to ourselves, to the full power of our big—our nonﬁnite—minds. But one will not be returned if one attaches to Wittgenstein’s words, to any of his words—including these framing remarks to his text. 4 You haven’t learned anything when you’ve read the text while understanding Wittgenstein’s point in writing it. You haven’t come away with any doctrines—not even ineffable ones. You haven’t arrived anywhere new.
Monkey (Penguin Classics) by Wu Cheng'en